The confutation of Tortura Torti: or, Against the King of Englands chaplaine: for that he hath negligently defended his Kinges cause. By the R.F. Martinus Becanus, of the Society of Iesus: and professour in deuinity. Translated out of Latin into English by W.I. P.
         Refutatio Torturae Torti. English
         Becanus, Martinus, 1563-1624.
      
       
         
           1610
        
      
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             The confutation of Tortura Torti: or, Against the King of Englands chaplaine: for that he hath negligently defended his Kinges cause. By the R.F. Martinus Becanus, of the Society of Iesus: and professour in deuinity. Translated out of Latin into English by W.I. P.
             Refutatio Torturae Torti. English
             Becanus, Martinus, 1563-1624.
             Wilson, John, ca. 1575-ca. 1645?
          
           [6], 65, [3] p.
           
             Printed at the English College Press] Permissu superiorum,
             [Saint-Omer :
             M.DC.X. [1610]
          
           
             W.I. P. = John Wilson, priest.
             A translation of: Refutatio Torturae Torti.
             A reply to: Andrewes, Lancelot. Tortura Torti.
             Identification of printer from STC.
             With a final errata leaf.
             Reproduction of the original in Durham University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Andrewes, Lancelot, 1555-1626. -- Tortura Torti -- Controversial literature -- Early works to 1800.
           Church and state -- England -- Early works to 1800.
        
      
    
     
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           THE
           CONFVTATION
           OF
           TORTVRA
           TORTI
           :
           OR
           ,
           AGAINST
           ●he
           King
           of
           Englands
           Chaplaine
           :
           for
           that
           he
           hath
           negligently
           defended
           his
           Kinges
           Cause
           .
        
         
           By
           the
           R.
           F.
           
             MARTINVS
             BECANVS
          
           ,
           of
           the
           Society
           of
           IESVS
           :
           AND
           Professour
           in
           Deuinity
           .
        
         
           Translated
           out
           of
           Latin
           into
           English
           by
           W.
           I.
           ●
           .
        
         
           ¶
           Permissu
           Superiorum
           .
           M.DC.X.
           
        
      
       
         
         
         
           TO
           THE
           RIGHT
           REVEREND
           AND
           RIGHT
           HONORABLE
           PRINCE
           ,
           AND
           LORD
           ,
           LORD
           IOHN
           SVICARD
           ,
           Arch-bishop
           of
           the
           holy
           Sea
           of
           Mentz
           ,
           Arch-chancellour
           of
           the
           Sacred
           Roman
           Empire
           through
           Germany
           ,
           and
           Prince
           Electour
           :
           His
           most
           Clement
           Prince
           ,
           and
           Lord
           ,
           Martinus
           Becanus
           &c.
           
        
         
           THere
           came
           of
           late
           (
           right
           Reuerend
           and
           right
           Honorable
           Prince
           )
           two
           bookes
           out
           of
           England
           ;
           one
           whereof
           bare
           title
           of
           the
           Renowned
           King
           Iames
           ;
           the
           other
           of
           his
           Chaplain
           :
           both
           which
           ,
           as
           manifestly
           oppugning
           the
           Roman
           Church
           ,
           I
           haue
           ,
           for
           the
           loue
           of
           truth
           ,
           refuted
           as
           modestly
           as
           I
           could
           .
           As
           for
           the
           former
           I
           haue
           dedicated
           the
           Confutation
           therof
           to
           the
           Inuincible
           Emperour
           
           Rodulph
           ,
           and
           the
           other
           renowned
           Kinges
           ,
           &
           Illustrious
           Princes
           of
           the
           Christian
           world
           (
           among
           whome
           you
           are
           one
           :
           )
           But
           the
           later
           I
           haue
           thought
           it
           not
           amisse
           to
           dedicate
           specially
           vnto
           your
           magnificēt
           Name
           ;
           and
           that
           for
           two
           reasons
           .
           The
           one
           ,
           that
           for
           so
           much
           as
           I
           haue
           taken
           this
           paines
           for
           defence
           of
           the
           Catholicke
           faith
           and
           Religion
           ;
           it
           seemes
           vnfit
           that
           the
           same
           should
           be
           published
           vnder
           the
           Patronage
           of
           any
           other
           ,
           then
           your selfe
           who
           are
           so
           great
           a
           professor
           and
           protector
           of
           the
           said
           faith
           in
           Germany
           .
           The
           other
           reason
           is
           ,
           for
           that
           your
           meritts
           and
           benefitts
           towards
           our
           Archiepiscopall
           Colledge
           of
           Mentz
           ,
           do
           by
           a
           certaine
           right
           challenge
           ,
           and
           exact
           the
           same
           at
           my
           hands
           .
           You
           will
           ,
           I
           trust
           ,
           take
           i●
           in
           good
           part
           ,
           and
           fauourably
           accept
           this
           my
           sincere
           token
           of
           Duty
           and
           Reuerence
           .
        
      
       
         
         
           THE
           TRANSLATOVR
           to
           the
           Reader
           .
        
         
           WHERAS
           (
           gentle
           Reader
           )
           in
           the
           yeare
           of
           our
           Lord
           God
           1607.
           there
           being
           published
           ,
           both
           in
           English
           &
           Latin
           ,
           a
           Booke
           ,
           intituled
           
             Triplici
             nodo
             triplex
             cuneus
          
           ,
           or
           ,
           
             An
             Apology
             for
             the
             Oath
             of
             Allegiance
             ,
          
           and
           this
           without
           Name
           of
           Authour
           :
           the
           same
           was
           answered
           very
           briefely
           &
           modestly
           in
           both
           languages
           by
           the
           Catholicke
           party
           the
           next
           yeare
           following
           .
           And
           first
           in
           English
           ,
           by
           an
           English-man
           ,
           who
           also
           concealed
           his
           Name
           :
           and
           then
           in
           latin
           by
           
             Card.
             Bellarmine
          
           ,
           vnder
           the
           Name
           of
           
             Matthaeus
             Tortus
          
           ;
           Who
           not
           suspecting
           the
           said
           Booke
           to
           be
           his
           Maiesties
           of
           Great
           Britany
           ,
           (
           as
           indeed
           it
           was
           )
           but
           rather
           of
           some
           of
           his
           Ministers
           about
           him
           ,
           thought
           it
           not
           fit
           to
           publish
           this
           his
           answere
           in
           his
           owne
           ,
           but
           in
           the
           name
           of
           the
           foresaid
           
             Matthaeus
             Tortus
          
           .
           But
           when
           in
           the
           yeare
           1609.
           his
           Maiesty
           (
           hauing
           now
           seene
           these
           answers
           to
           his
           booke
           come
           forth
           )
           resolued
           to
           publish
           anew
           his
           said
           Apology
           ,
           with
           a
           large
           Preface
           or
           Premonition
           
             To
             all
             Christian
             Princes
             &c.
          
           he
           therwithall
           forthwith
           gaue
           commandement
           to
           two
           of
           the
           best
           learned
           (
           as
           is
           thought
           )
           in
           his
           Realme
           ,
           that
           they
           should
           separately
           make
           Answer
           to
           both
           the
           fornamed
           Books
           ,
           
           written
           against
           his
           foresaid
           Apology
           ,
           which
           presently
           they
           did
           .
           And
           that
           in
           English
           he
           committed
           to
           
             M.
             Doctor
             Barlow
          
           ,
           who
           made
           Answere
           therto
           ,
           and
           published
           it
           the
           same
           yeare
           1609.
           but
           how
           substantially
           he
           hath
           performed
           the
           same
           ,
           may
           perhaps
           be
           shortly
           examined
           .
           The
           other
           in
           latin
           of
           the
           forsaid
           
             Matthaeus
             Tortus
          
           ,
           he
           recommended
           to
           
             M.
             Doctor
             Andrewes
          
           ,
           a
           man
           of
           great
           esteeme
           and
           litterature
           in
           our
           Countrey
           ,
           who
           the
           same
           yeare
           in
           like
           manner
           ,
           set
           forth
           an
           Answere
           therto
           ,
           intituling
           it
           
             Tortura
             Torti
          
           :
           which
           Answere
           of
           his
           comming
           forth
           in
           latin
           ,
           
             F.
             Martinus
             Becanus
          
           ,
           of
           the
           Society
           of
           Iesus
           ,
           and
           Professour
           in
           Deuinity
           ,
           hath
           ,
           though
           briefely
           ,
           yet
           substantially
           ,
           confuted
           ,
           this
           present
           yeare
           1610.
           
           And
           for
           that
           the
           said
           Fathers
           Booke
           is
           very
           short
           ,
           &
           written
           in
           latin
           ,
           I
           haue
           bestowed
           a
           few
           houres
           to
           translate
           the
           same
           into
           our
           English
           tongue
           ,
           for
           such
           ,
           as
           eyther
           vnderstand
           not
           the
           latin
           ,
           or
           els
           haue
           not
           had
           the
           commodity
           to
           come
           by
           any
           of
           the
           said
           Copyes
           of
           the
           former
           edition
           ,
           published
           in
           that
           language
           .
        
         
           
             W.
             I.
             
          
        
      
    
     
       
         
         
           THE
           CONFVTATION
           OF
           TORTVRA
           TORTI
           :
           OR
           ,
           AGAINST
           the
           King
           of
           England
           his
           Chaplaine
           .
        
         
           YOV
           haue
           written
           a
           booke
           of
           late
           in
           defence
           of
           your
           King
           ,
           against
           
             Matthaeus
             Tortus
          
           ,
           intituled
           
             Tortura
             Torti
          
           ,
           (
           or
           the
           Torture
           of
           Tortus
           .
           )
           You
           discouer
           not
           your
           Name
           ,
           but
           insinuate
           your self
           to
           be
           a
           Chaplaine
           ,
           Alm-nour
           ,
           or
           Tormentor
           .
           I
           (
           because
           it
           is
           more
           honorable
           )
           wil
           cal
           you
           Chaplaine
           .
           In
           the
           said
           Book
           you
           dispute
           principally
           of
           three
           heads
           .
           
           FIRST
           ,
           of
           the
           Oath
           of
           Allegiance
           ,
           which
           your
           King●
           exacteth
           of
           his
           subiects
           .
           SECONDLY
           ,
           of
           the
           King●
           Supremacy
           in
           Ecclesiasticall
           (
           or
           Spirituall
           )
           matters
           ▪
           THIRDLY
           ,
           of
           the
           Popes
           power
           .
           If
           we
           consider
           your
           words
           ,
           yow
           are
           neat
           and
           elegant
           inough
           :
           if
           you●
           labour
           and
           diligence
           ,
           I
           accuse
           you
           not
           of
           idlenes
           .
           But
           many
           other
           things
           there
           are
           ,
           which
           I
           do
           not
           so
           wel●
           approue
           ;
           especially
           these
           .
           First
           ,
           that
           you
           are
           exceedingly
           giuen
           to
           reproaching
           and
           taunting
           .
           Secondly
           ,
           that
           you
           do
           euery
           where
           insert
           many
           falsities
           and
           absurdities
           .
           Thirdly
           ,
           that
           you
           rather
           ouerthrow
           ,
           then
           establish
           your
           Kings
           Supremacy
           ,
           which
           you
           would
           fortify
           :
           which
           is
           as
           foule
           a
           fault
           as
           may
           be
           .
           Of
           these
           three
           heades
           then
           ,
           will
           I
           treat
           in
           order
           .
        
         
           
             1.
             
             Of
             the
             Chaplaines
             Reproaches
             .
          
           
             2.
             
             Of
             his
             Paradoxes
             .
          
           
             3.
             
             Of
             the
             Kinges
             Supremacy
             ouerthrowne
             by
             him
             .
          
        
         
           I
           trust
           you
           will
           pardon
           me
           ,
           Syr
           ,
           if
           I
           modestly
           set
           before
           your
           eyes
           these
           three
           thinges
           ;
           as
           well
           for
           your
           owne
           benefit
           as
           others
           .
           For
           your
           owne
           ,
           that
           hereby
           you
           may
           know
           your selfe
           ,
           and
           ,
           if
           it
           be
           possible
           ,
           become
           hereafter
           more
           wise
           .
           For
           others
           ,
           that
           they
           may
           learne
           not
           so
           lightly
           to
           trust
           you
           ,
           who
           haue
           so
           often
           ,
           and
           so
           fouly
           faultred
           in
           things
           of
           so
           great
           moment
           .
           Heare
           me
           then
           patiently
           .
        
         
           
           
             THE
             FIRST
             CHAPTER
             :
          
           
             Of
             the
             Chaplaines
             Reproaches
             .
          
           
             STRAIGHT
             then
             in
             the
             entrance
             of
             your
             Torture
             ,
             you
             reprehended
             
               Matthaeus
               Tortus
            
             ,
             that
             he
             is
             altogeather
             full
             of
             railings
             and
             reproaches
             .
             For
             thus
             you
             writ
             of
             him
             :
             
               Per
               librum
               totum
               ita
               petulans
               ,
               ita
               immodestè
               immodestus
               ,
               ita
               totus
               in
               conuitijs
               ,
               facilè
               vt
               quiuis
               ,
               Matthaeum
               Tortum
               esse
               ,
               possit
               intelligere
               &c.
               
            
             
               Throughout
               all
               his
               booke
               so
               impudent
               he
               is
               ,
               so
               imodestly
               immodest
               ,
               so
               wholy
               giuen
               to
               reproaches
               ,
               that
               euery
               man
               may
               easily
               perceaue
               him
               to
               be
               
                 Matthew
                 Tortus
              
               &c.
               
            
             But
             you
             ,
             Syr
             ,
             do
             farre
             surpasse
             
               Matthaeus
               Tortus
            
             in
             this
             kind
             .
             You
             spare
             no
             man.
             You
             prouoke
             all
             with
             some
             reproach
             or
             other
             ,
             where
             the
             least
             occasion
             is
             offered
             .
             Pope
             Clement
             the
             8.
             you
             call
             perfidious
             ,
             Cardinall
             
               Bellarmine
               ,
               a
               Vow-breaker
               ,
               D.
               Sanders
               ,
            
             the
             
               greatest
               lyer
               of
               all
               men
               liuing
               ,
               Edmund
               Campian
            
             and
             others
             who
             haue
             suffered
             martyrdome
             for
             the
             Catholick
             fayth
             ,
             you
             call
             Traytors
             .
             The
             Iesuites
             ,
             
               Authors
               of
               most
               outragious
               wickednes
            
             ,
             the
             Catholicks
             you
             tearme
             
               the
               race
               of
            
             Malchus
             ,
             
               who
               hauing
               their
               right
               eares
               cut
               of
               ,
               do
               heare
               and
               interpret
               all
               with
               the
               left
               .
            
             I
             pretermit
             ,
             what
             you
             haue
             malepertly
             vttered
             against
             
               Matthaeus
               Tortus
            
             .
          
           
             2.
             
             These
             and
             the
             like
             reproaches
             ,
             which
             are
             very
             familiar
             with
             you
             ,
             as
             I
             perceaue
             ,
             do
             not
             beseeme
             an
             honest
             man
             ;
             much
             lesse
             the
             Chaplaine
             or
             Almenour
             of
             a
             King
             :
             yet
             perhaps
             do
             they
             not
             altogeather
             misbecome
             
             a
             Tormentor
             .
             Neyther
             may
             you
             excuse
             your selfe
             by
             the
             example
             of
             
               Matthew
               Tortus
            
             ,
             as
             though
             he
             had
             first
             prouoked
             you
             to
             these
             reproaches
             .
             First
             it
             is
             nothing
             so
             :
             and
             secondly
             if
             it
             had
             byn
             so
             :
             what
             ?
             do
             you
             thinke
             it
             the
             part
             of
             a
             Christian
             man
             to
             requite
             euill
             with
             euill
             ?
             Truely
             the
             Apostle
             taught
             vs
             otherwise
             ,
             Rom.
             12.
             17.
             
             
               Nulli
               malum
               pro
               malo
               reddentes
            
             ,
             to
             wit
             ,
             that
             we
             should
             not
             render
             euill
             for
             euill
             to
             any
             man.
             And
             lastly
             ,
             if
             you
             would
             haue
             done
             so
             ,
             why
             haue
             you
             not
             spared
             others
             ?
             Was
             not
             one
             Tortus
             inough
             for
             you
             to
             torture
             ,
             vnlesse
             with
             the
             like
             liberty
             you
             railed
             vpon
             others
             also
             ?
             Hereafter
             therfore
             abstaine
             from
             the
             like
             ,
             and
             giue
             eare
             to
             that
             of
             the
             Wiseman
             ,
             Prouerb
             .
             21.
             23.
             
             
               Qui
               custodit
               os
               suum
               ,
               &
               linguam
               suam
               ,
               custodit
               ab
               angustijs
               animam
               suam
               .
            
             He
             that
             keepeth
             his
             mouth
             and
             his
             tongue
             ,
             doth
             preserue
             his
             soule
             from
             distresse
             .
             And
             againe
             Matth.
             12.
             35.
             
             
               Ex
               abundantia
               cordis
               os
               loquitur
               .
               Bonus
               homo
               ,
               de
               bono
               thesauro
               profert
               bona
               ;
               &
               malus
               homo
               de
               malo
               thesauro
               profert
               mala
               .
            
             Of
             the
             aboundance
             of
             the
             hart
             the
             mouth
             speaketh
             .
             A
             good
             man
             out
             of
             a
             good
             treasure
             ,
             bringeth
             forth
             good
             thinges
             :
             and
             an
             euill
             man
             out
             of
             an
             euill
             treasure
             bringeth
             forth
             euill
             thinges
             .
             See
             then
             what
             kind
             of
             treasure
             this
             of
             yours
             is
             ,
             from
             whence
             come
             forth
             so
             many
             reproaches
             .
             And
             beware
             ,
             
               Quia
               maledici
               Regnum
               Dei
               non
               possidebunt
               ,
            
             1.
             
             Cor.
             6.
             
             For
             that
             Raylers
             shall
             not
             possesse
             the
             Kingdome
             of
             God.
             
          
        
         
           
           
             THE
             SECOND
             CHAPTER
             :
          
           
             Of
             the
             Chaplaines
             Paradoxes
             .
          
           
             AFTER
             your
             reproaches
             and
             railings
             ,
             follow
             your
             Paradoxes
             ,
             which
             are
             many
             in
             your
             booke
             :
             but
             especially
             these
             .
          
           
             1.
             
             That
             the
             Puritans
             in
             England
             doe
             sincerely
             sweare
             to
             the
             Kings
             Supremacy
             .
          
           
             2.
             
             That
             the
             said
             Supremacy
             is
             to
             be
             giuen
             to
             the
             King
             by
             all
             right
             .
          
           
             3.
             
             That
             no
             man
             hath
             yet
             denyed
             ,
             but
             that
             the
             Kings
             of
             the
             old
             Testament
             ,
             had
             Supremacy
             in
             the
             Church
             .
          
           
             4.
             
             That
             the
             Kinges
             of
             the
             new
             Testament
             are
             Pastors
             of
             the
             flocke
             of
             Christ.
             
          
           
             5.
             
             That
             Kinges
             are
             often
             called
             in
             the
             Scripture
             Christes
             ,
             or
             ,
             
               the
               Annoynted
               of
               our
               Lord
            
             ;
             but
             Priests
             or
             Bishops
             are
             neuer
             so
             called
             .
          
           
             6.
             
             That
             if
             the
             Pope
             were
             Head
             of
             the
             Church
             ,
             besides
             Christ
             ;
             it
             should
             be
             a
             monstrous
             ,
             and
             two-headed
             Church
             .
          
           
             7.
             
             That
             if
             the
             Pope
             should
             haue
             power
             to
             depose
             Kinges
             ;
             Ethnicks
             (
             or
             Infidels
             )
             were
             better
             in
             condition
             then
             Christian
             Princes
             .
          
           
             8.
             
             That
             if
             the
             Pope
             will
             haue
             a
             Temporall
             Kingdome
             ,
             it
             were
             to
             be
             persuaded
             that
             he
             went
             to
             the
             Diuell
             for
             it
             .
          
           
             9.
             
             That
             power
             to
             excommunicate
             ,
             was
             not
             giuen
             
             to
             S.
             Peter
             ,
             but
             vnto
             the
             Church
             .
          
           
             10.
             
             That
             the
             Prophesy
             of
             the
             Reuelation
             of
             Antichrist
             is
             already
             fulfilled
             ;
             and
             therefore
             is
             cleere
             ,
             and
             not
             intricate
             .
          
           
             11.
             
             That
             the
             Kinges
             of
             Denmarke
             and
             Sweueland
             ,
             as
             also
             the
             Princes
             of
             Germany
             agree
             with
             the
             King
             of
             England
             in
             matters
             of
             faith
             .
          
           
             12.
             
             That
             it
             is
             not
             now
             free
             for
             the
             King
             of
             England
             to
             change
             his
             owne
             ,
             or
             to
             admit
             Catholicke
             Religiō
             in
             his
             Kingdome
             ,
             for
             that
             he
             hath
             sworne
             twice
             to
             the
             contrary
             .
          
           
             13.
             
             That
             
               Cardinall
               Bellarmine
            
             is
             a
             Vow-breaker
             ,
             because
             of
             a
             Iesuite
             he
             is
             become
             a
             Cardinall
             .
          
           
             14.
             
             That
             Catholicks
             teach
             ,
             fidelity
             not
             to
             be
             kept
             ,
             and
             falshood
             to
             be
             lawfull
             .
          
           
             15.
             
             That
             Catholickes
             are
             of
             the
             race
             of
             Malchus
             ,
             because
             they
             interprete
             nothing
             aright
             ,
             but
             all
             sinistrously
             .
             These
             few
             heades
             of
             many
             ,
             are
             now
             briefly
             to
             be
             examined
          
           
             
               The
               first
               Paradoxe
               .
            
             
               2.
               
               FIRST
               therefore
               you
               say
               ,
               that
               the
               Puritans
               in
               England
               do
               sincerely
               sweare
               to
               the
               Kinges
               Supremacy
               .
               Your
               wordes
               are
               these
               pag.
               379.
               towardes
               the
               end
               of
               the
               page
               :
               
                 Quos
                 verò
                 Puritanos
                 appellat
                 ,
                 si
                 Regium
                 Primatum
                 detestentur
                 ,
                 detestandi
                 ipsi
                 .
                 Profitentur
                 enim
                 ,
                 subscribunt
                 ,
                 iurant
                 indies
                 :
                 sed
                 &
                 illi
                 ,
                 quod
                 faciunt
                 ,
                 ingenuè
                 faciunt
                 &c.
                 
              
               
                 Those
                 whom
                 he
                 
                   (
                   to
                   wit
                   Tortus
                
                 )
                 calleth
                 Puritans
                 ,
                 if
                 they
                 abhorre
                 the
                 Kinges
                 Primacy
                 ,
                 they
                 are
                 to
                 be
                 abhorred
                 .
                 For
                 they
                 doe
                 professe
                 ,
                 subscribe
                 ,
                 and
                 sweare
                 dayly
                 :
              
               And
               moreouer
               ,
               
               what
               they
               do
               ,
               they
               do
               sincerely
               &c.
               that
               is
               to
               say
               ,
               they
               sincerely
               professe
               the
               Kings
               Supremacy
               ,
               they
               sincerely
               subscribe
               ,
               they
               sincerely
               sweare
               .
            
             
               3.
               
               But
               your
               king
               himself
               thinketh
               far
               otherwise
               of
               them
               in
               his
               Premonition
               to
               the
               Emperour
               ,
               Kings
               ,
               and
               Princes
               .
               For
               thus
               he
               speaketh
               :
               
                 Praeclara
                 sanè
                 laus
                 ,
                 praeclarum
                 encomium
                 ,
                 quo
                 Puritanos
                 ornaui
                 ,
                 cùm
                 me
                 plus
                 fidei
                 ,
                 vel
                 in
                 illis
                 efferis
                 ,
                 cùm
                 montanis
                 ,
                 tum
                 limitaneis
                 latronibus
                 ,
                 quàm
                 in
                 hoc
                 genere
                 hominum
                 inuenisse
                 professus
                 sim.
              
               Surely
               I
               giue
               a
               fayre
               commendation
               to
               the
               Puritans
               ,
               when
               I
               affirme
               ,
               that
               I
               haue
               found
               greater
               honesty
               with
               the
               high-land
               and
               border
               theeues
               ,
               then
               with
               that
               sort
               of
               people
               &c.
               
               Behould
               now
               how
               greatly
               you
               differ
               from
               your
               King
               ,
               your
               Head
               ,
               and
               Ecclesiasticall
               Primate
               .
               Your
               King
               professeth
               ,
               that
               he
               hath
               found
               more
               fidelity
               amongst
               barbarous
               or
               cruell
               theeues
               ,
               thē
               amongst
               the
               Puritans
               :
               You
               on
               the
               contrary
               side
               affirme
               ,
               
                 that
                 the
                 Puritans
                 ,
                 what
                 they
                 do
                 ,
                 they
                 do
                 sincerely
                 .
              
               So
               as
               those
               to
               you
               are
               sincere
               men
               ,
               that
               to
               your
               King
               are
               worse
               then
               
                 cruell
                 theeues
              
               .
            
             
               4.
               
               Againe
               ,
               saith
               the
               King
               :
               
                 Ego
                 à
                 Puritanis
                 ,
                 non
                 solùm
                 à
                 natiuitate
                 continuò
                 vexatus
                 fui
                 ;
                 verùm
                 etiam
                 in
                 ipso
                 matris
                 vtero
                 propemodum
                 extinctus
                 ,
                 antequam
                 in
                 lucem
                 editus
                 essem
                 &c.
                 
              
               
                 I
                 haue
                 byn
                 persecuted
                 by
                 the
                 Puritans
                 ,
                 not
                 only
                 from
                 my
                 birth
                 ,
                 but
                 almost
                 extinguished
                 also
                 ,
                 euen
                 in
                 my
                 mothers
                 wombe
                 ,
                 before
                 I
                 was
                 yet
                 borne
                 &c.
                 
              
               What
               say
               you
               to
               this
               ?
               Will
               you
               still
               chaunt
               your
               wonted
               songe
               ,
               
                 That
                 the
                 Puritans
                 ,
                 what
                 they
                 do
                 ,
                 they
                 do
                 sincerely
                 ?
              
               To
               wit
               ,
               forsooth
               ,
               as
               you
               interprete
               ,
               
                 they
                 would
                 sincerely
                 haue
                 extinguished
                 the
                 King
                 in
                 his
                 mothers
                 wombe
                 ,
                 before
                 he
                 was
                 borne
                 .
              
               And
               is
               this
               in
               your
               Chapell
               ,
               to
               be
               sincere
               indeed
               ?
            
             
             
               5.
               
               Moreouer
               the
               King
               saith
               :
               
                 Ego
                 in
                 meo
                 ad
                 Filium
                 Libro
                 ,
                 multò
                 acriùs
                 ac
                 vehementiùs
                 in
                 Puritanos
                 ,
                 quàm
                 Pontificios
                 inuectus
                 sum
                 .
              
               
                 I
                 in
                 my
                 booke
                 to
                 my
                 Sonne
                 ,
                 doe
                 speake
                 ten
                 tymes
                 more
                 bitterly
                 of
                 the
                 Puritans
                 then
                 of
                 the
                 Papists
                 &c.
                 
              
               So
               as
               by
               the
               Kings
               owne
               iudgment
               the
               Puritans
               are
               worse
               then
               the
               Papists
               :
               But
               you
               call
               Papistes
               ,
               
                 Traytors
                 :
                 Ergo
              
               ,
               the
               Puritans
               are
               worse
               then
               Traytors
               .
               And
               yet
               notwithstanding
               you
               write
               ,
               
                 that
                 what
                 they
                 do
                 ,
                 they
                 do
                 sincerely
                 .
              
            
             
               6.
               
               Againe
               the
               King
               yet
               writeth
               thus
               :
               
                 Mihi
                 praecipuus
                 labor
                 fuit
                 ,
                 deiectos
                 Episcopos
                 restituere
                 ,
                 &
                 Puritanorum
                 Anarchiam
                 expugnare
                 .
              
               
                 I
                 haue
                 laboured
                 nothing
                 so
                 much
                 ,
                 as
                 to
                 depresse
                 the
                 Puritans
                 Anarchy
                 ,
                 and
                 erect
                 Bishops
                 againe
                 &c.
                 
              
               To
               wit
               ,
               the
               Puritans
               affect
               an
               Anarchy
               (
               or
               to
               be
               without
               a
               King
               ,
               )
               they
               hate
               a
               Monarchy
               ,
               or
               Primacy
               :
               Contrariwise
               the
               King
               depresseth
               this
               Anarchy
               ,
               and
               establisheth
               a
               Primacy
               .
               Now
               I
               demaund
               ,
               if
               the
               Puritans
               detest
               this
               Primacy
               ,
               how
               do
               they
               then
               sweare
               thus
               sincerely
               thereunto
               ?
               Ergo
               ,
               eyther
               the
               Puritans
               are
               no
               longer
               Puritans
               :
               or
               if
               they
               be
               the
               men
               they
               were
               (
               to
               wit
               
                 Puritans
                 ,
              
               )
               they
               affect
               Anarchy
               ,
               and
               detest
               Primacy
               :
               and
               so
               what
               they
               do
               ,
               they
               do
               not
               sincerely
               ,
               but
               fraudulently
               .
            
             
               7.
               
               See
               then
               ,
               how
               contrary
               in
               all
               these
               thinges
               you
               are
               to
               the
               King.
               Whome
               he
               accuseth
               ,
               you
               excuse
               ;
               and
               yet
               from
               impudency
               you
               cannot
               excuse
               them
               .
               And
               is
               it
               not
               a
               great
               impudencie
               ,
               and
               (
               if
               you
               will
               )
               imprudencie
               ,
               that
               the
               Caluinistes
               in
               Germany
               ,
               and
               Holland
               ,
               who
               are
               nothing
               els
               but
               Puritans
               ,
               should
               dare
               so
               often
               to
               reprint
               the
               foresaid
               Premonition
               of
               your
               king
               ,
               wherin
               they
               are
               so
               manifestlie
               and
               sharpely
               touched
               ?
               For
               what
               could
               more
               belong
               to
               their
               ignominie
               or
               disgrace
               ,
               
               then
               to
               be
               accompted
               
                 worse
                 then
                 theeues
              
               ,
               &
               that
               by
               the
               publike
               testimonie
               of
               a
               King
               :
               For
               as
               much
               as
               they
               had
               conspired
               his
               death
               ,
               being
               yet
               in
               his
               mothers
               womb
               ?
               And
               is
               it
               not
               impudencie
               ,
               to
               diuulge
               in
               print
               againe
               and
               againe
               this
               their
               shamefull
               ignominy
               ,
               nor
               yet
               heereby
               to
               feare
               their
               publicke
               infamie
               ?
               And
               yet
               neuerthelesse
               with
               you
               ,
               
                 what
                 they
                 doe
                 ,
                 they
                 doe
                 sin●urely
                 .
              
            
          
           
             
               The
               second
               Paradoxe
               .
            
             
               8.
               
               THE
               Primacy
               Ecclesiasticall
               ,
               say
               you
               ,
               is
               due
               to
               Kinges
               by
               all
               Right
               :
               For
               these
               are
               your
               wordes
               
                 pag.
                 90.
                 
                 Primatus
                 spiritualis
                 debetur
                 Regibus
                 ●mni
                 Iure
                 .
              
               The
               primacy
               spirituall
               is
               due
               to
               Kings
               by
               all
               right
               .
               Let
               vs
               then
               see
               ,
               if
               it
               be
               so
               .
               Right
               ,
               or
               power
               ,
               as
               you
               know
               ,
               is
               deuided
               into
               naturall
               ,
               and
               positiue
               :
               this
               Right
               againe
               is
               either
               diuine
               or
               
                 humane
                 .
                 Diuine
              
               power
               ,
               is
               partly
               of
               the
               old
               Testament
               ,
               and
               partly
               of
               the
               new
               .
               Humane
               likewise
               ,
               is
               partly
               Canonicall
               ,
               partly
               Ciuill
               .
               Will
               you
               then
               that
               the
               Primacy
               Ecclesiastical
               be
               due
               to
               kings
               by
               all
               these
               kindes
               of
               Right
               ?
               It
               seemeth
               you
               would
               .
               But
               in
               another
               place
               you
               confesse
               ,
               that
               it
               is
               due
               by
               the
               only
               Right
               of
               the
               old
               Testament
               :
               Ergo
               ,
               not
               by
               all
               the
               former
               .
               For
               thus
               you
               write
               pag.
               363.
               
               
                 Amore
                 ,
                 institutoque
                 Israëlis
                 orditur
                 Apologia
                 :
                 inde
                 enim
                 vim
                 habet
                 ,
                 atque
                 neruos
                 suos
                 quaestio
                 haec
                 omnis
              
               (
               de
               Primatu
               .
               )
               
                 In
                 Israele
                 enim
                 populo
                 suo
                 regum
                 instituit
                 Deus
                 ,
                 &
                 Ecclesiam
                 in
                 regno
                 ex
                 mente
                 sua
                 .
                 Exemplum
                 inde
                 nolis
                 sumendum
                 est
                 ,
                 cùm
                 in
                 Testamento
                 nouo
                 nullam
                 habeamus
                 .
                 Nusquam
                 enim
                 in
                 vnum
                 coaluerunt
                 Ecclesia
                 &
                 Imperium
                 ;
                 procul
                 se
                 habuit
                 
                 Imperium
                 ab
                 Ecclesia
                 &c.
                 
              
               
                 From
                 the
                 custome
                 and
                 in●stitute
                 of
                 Israell
                 
                   (
                   to
                   wit
                   the
                   old
                   Testament
                   )
                
                 beginneth
                 our
                 defence
                 :
                 because
                 from
                 thence
                 hath
                 all
                 this
                 question
                 her
                 force
                 ,
                 and
                 strength
                 
                   (
                   to
                   wit
                   of
                   the
                   Supremacy
                   .
                
                 For
                 in
                 Israel
                 did
                 God
                 erect
                 a
                 Kingdome
                 for
                 his
                 people
                 and
                 in
                 that
                 Kingdome
                 did
                 he
                 found
                 a
                 Church
                 to
                 hi●
                 owne
                 liking
                 .
                 From
                 thence
                 are
                 we
                 to
                 take
                 an
                 example
                 :
                 for
                 so
                 much
                 as
                 in
                 the
                 new
                 Testament
                 we
                 haue
                 none
                 .
                 For
                 no
                 where
                 haue
                 the
                 Church
                 and
                 Empire
                 byn
                 ioyned
                 togeather
                 in
                 one
                 :
                 The
                 Empire
                 hath
                 kep●
                 aloofe
                 of
                 from
                 the
                 Church
                 &c.
                 
              
            
             
               9.
               
               I
               doubt
               not
               ,
               you
               will
               acknowledg
               these
               your
               words
               ,
               which
               do
               condemne
               you
               .
               For
               if
               the
               Question
               of
               Supremacy
               ,
               as
               here
               you
               affirme
               ,
               hath
               no
               other
               force
               ,
               then
               from
               the
               custome
               and
               institute
               of
               the
               People
               of
               Israell
               ;
               then
               is
               not
               this
               Supremacy
               due
               to
               Kings
               by
               naturall
               Right
               ;
               nor
               by
               diuine
               of
               the
               new
               Testament
               ;
               nor
               by
               Canonicall
               ,
               or
               Ciuill
               .
               How
               then
               is
               it
               due
               
                 by
                 all
                 Right
              
               ?
               Againe
               ,
               if
               in
               the
               new
               Testament
               the
               Church
               and
               Empire
               did
               no
               where
               consist
               or
               ioyne
               togeather
               in
               one
               :
               Then
               by
               right
               of
               the
               new
               Testament
               ,
               it
               is
               not
               necessary
               ,
               that
               they
               should
               consist
               in
               one
               :
               Ergo
               ,
               it
               is
               not
               due
               
                 by
                 all
                 right
              
               .
               And
               truely
               ,
               if
               no
               where
               in
               the
               new
               Testament
               they
               consisted
               togeather
               in
               one
               :
               how
               commeth
               it
               to
               passe
               ,
               that
               now
               of
               late
               in
               England
               they
               be
               thus
               vnited
               togeather
               in
               one
               ?
               Here
               you
               haue
               plainely
               brought
               your selfe
               into
               straites
               .
            
          
           
             
             
               The
               third
               Paradoxe
               .
            
             
               10.
               
               NO
               man
               ,
               say
               you
               ,
               hath
               yet
               denyed
               ,
               but
               that
               the
               kings
               of
               the
               old
               Testament
               had
               Supremacy
               in
               the
               Church
               .
               For
               thus
               you
               write
               
                 pag.
                 364.
                 
                 In
                 Israële
                 autem
                 ,
                 nondum
                 os
                 reperitam
                 durum
                 ,
                 quod
                 negare
                 etiam
                 auderet
                 ,
                 praecipuas
                 in
                 re
                 Religionis
                 partes
                 ,
                 penes
                 Regem
                 extitisse
                 .
              
               
                 In
                 Israell
                 
                   (
                   to
                   wit
                   the
                   old
                   Testament
                   )
                
                 could
                 I
                 neuer
                 yet
                 find
                 any
                 man
                 so
                 impudent
                 that
                 durst
                 deny
                 ,
                 but
                 that
                 the
                 principall
                 offices
                 in
                 matters
                 of
                 Religion
                 ,
                 were
                 in
                 the
                 Kings
                 power
                 &c.
                 
              
               But
               I
               haue
               found
               ,
               not
               one
               ,
               but
               many
               ,
               that
               dare
               deny
               the
               same
               .
               Of
               your
               owne
               Countreymen
               are
               found
               that
               dare
               deny
               it
               ,
               
                 Nicolas
                 Sanders
              
               in
               his
               second
               booke
               
                 Of
                 the
                 visible
                 Monarchy
                 of
                 the
                 Church
                 ,
                 and
                 3.
                 
                 Chapter
                 ,
              
               in
               solution
               of
               the
               5.
               obiection
               of
               Protestants
               :
               and
               
                 Thomas
                 Stapleton
              
               in
               his
               fifth
               boke
               
                 of
                 Doctrinall
                 Principles
                 of
                 faith
                 ,
                 the
                 23.
                 
                 Chapter
                 .
              
               Of
               our
               men
               are
               found
               that
               dare
               deny
               it
               ,
               
                 Cardinall
                 Bellarmine
              
               in
               his
               first
               booke
               
                 Of
                 Councells
                 ,
                 and
                 20.
                 
                 Chapter
                 .
                 Iacobus
                 Gretzerus
              
               in
               his
               second
               booke
               
                 Of
                 Considerations
                 to
                 the
                 Deuines
                 of
                 Venice
                 ,
                 1.
                 2.
                 
                 &
                 3.
                 
                 Consider
                 .
                 Adam
                 Tannerus
              
               in
               his
               first
               booke
               
                 Of
                 the
                 Defense
                 of
                 Ecclesiasticall
                 liberty
              
               the
               15.
               
               Chapter
               ,
               and
               others
               .
            
             
               11.
               
               All
               these
               sayd
               Authors
               in
               the
               places
               here
               cited
               ,
               propose
               the
               argument
               ,
               which
               you
               are
               wont
               to
               vse
               to
               proue
               the
               Kings
               Supremacy
               in
               Spirituall
               matters
               .
               And
               it
               is
               this
               :
               
                 Moyses
                 ,
                 Iosue
                 ,
                 Dauid
                 ,
                 Salomon
                 ,
                 Iosias
                 ,
                 and
                 other
                 Kings
                 of
                 the
                 old
                 Testament
                 haue
                 had
                 the
                 Primacy
                 of
                 the
                 Church
                 :
              
               Ergo
               ,
               
                 the
                 Kings
                 of
                 the
                 new
                 Testament
                 haue
                 it
                 also
                 .
              
               In
               the
               solution
               of
               which
               argument
               ,
               
               all
               deny
               the
               antecedent
               .
               They
               deny
               (
               I
               say
               )
               that
               the
               kings
               of
               the
               old
               Testament
               (
               if
               precisely
               we
               respect
               kingly
               power
               )
               had
               the
               Supremacy
               of
               the
               Church
               :
               although
               they
               graunt
               ,
               that
               some
               of
               thē
               had
               that
               power
               ,
               not
               by
               any
               ordinary
               Right
               ,
               as
               being
               Kinges
               ,
               but
               for
               so
               much
               ,
               as
               that
               they
               were
               both
               Prophets
               and
               Priestes
               ,
               by
               an
               extraordinary
               concession
               or
               graunt
               .
               The
               wordes
               of
               Bellarmine
               are
               these
               :
               
                 
                   Respondeo
                   primo
                   ,
                   Moysen
                   &c.
                
                 I
                 answere
                 first
                 ,
                 that
                 Moyses
                 was
                 not
                 only
                 a
                 Prince
                 ,
                 but
                 a
                 chiefe
                 Priest
                 also
                 ,
                 as
                 is
                 manifest
                 out
                 of
                 the
                 98.
                 
                 Psalme
                 ,
                 
                   Moyses
                   &
                   Aaron
                   in
                   sacerdotibus
                   eius
                   .
                
                 Moyses
                 and
                 Aaron
                 were
                 accompted
                 amongst
                 his
                 Priestes
                 &c.
                 
                 
                   Iosue
                   ,
                   Dauid
                   ,
                   Salomon
                
                 ,
                 and
                 some
                 others
                 ,
                 were
                 not
                 only
                 Kings
                 ,
                 but
                 also
                 Prophets
                 ,
                 to
                 whome
                 God
                 committed
                 many
                 things
                 extraordinarily
                 which
                 otherwise
                 by
                 office
                 and
                 Right
                 belonged
                 to
                 the
                 Priests
                 .
                 And
                 in
                 this
                 sort
                 King
                 Salomon
                 remoued
                 Abiathar
                 from
                 his
                 function
                 of
                 Priesthood
                 ,
                 and
                 appointed
                 Sadoc
                 in
                 his
                 place
                 .
                 And
                 this
                 he
                 did
                 not
                 as
                 King
                 ,
                 but
                 as
                 a
                 Prophet
                 ,
                 by
                 diuine
                 inspiration
                 .
                 Secondly
                 I
                 say
                 (
                 quoth
                 Bellarmine
                 )
                 that
                 diuers
                 other
                 good
                 Kings
                 of
                 the
                 Synagogue
                 ,
                 did
                 neuer
                 intermeddle
                 in
                 the
                 affaires
                 or
                 offices
                 of
                 the
                 Priests
                 :
                 and
                 if
                 at
                 any
                 time
                 they
                 did
                 ,
                 they
                 were
                 sorely
                 punished
                 by
                 God
                 for
                 it
                 &c.
                 
              
               Thus
               farre
               Bellarmine
               .
               The
               like
               haue
               the
               rest
               of
               the
               forenamed
               Authors
               .
            
             
               12.
               
               This
               notwithstanding
               ,
               I
               adde
               moreouer
               (
               wherein
               you
               deceiue
               ,
               or
               are
               deceaued
               )
               that
               some
               of
               the
               foresaid
               Authors
               do
               not
               only
               deny
               the
               antecedent
               ,
               but
               the
               consequence
               of
               the
               former
               argument
               also
               :
               and
               therfore
               they
               admit
               two
               solutions
               .
               The
               first
               is
               this
               :
               
                 We
                 deny
              
               (
               say
               they
               )
               
                 that
                 the
                 Kings
                 of
                 
                 the
                 old
                 Testament
                 had
                 Supremacy
                 in
                 the
                 Church
                 .
              
               The
               later
               this
               :
               
                 Although
                 we
                 should
                 grant
                 ,
                 that
                 Kings
                 of
                 the
                 old
                 Testament
                 had
                 the
                 Primacy
                 of
                 the
                 Church
                 ;
                 yet
                 would
                 it
                 not
                 follow
                 ,
                 by
                 consequence
                 ,
                 that
                 the
                 Kings
                 of
                 the
                 new
                 Testament
                 haue
                 the
                 same
                 also
              
               &c.
               
               For
               which
               they
               assigne
               diuers
               reasons
               .
               Read
               what
               I
               haue
               said
               in
               solution
               of
               the
               same
               argument
               ,
               in
               my
               Confutation
               of
               the
               King
               of
               Englands
               Apology
               ,
               the
               2.
               
               Chapter
               .
            
          
           
             
               The
               fourth
               Paradoxe
               .
            
             
               13.
               
               YOV
               say
               ,
               the
               Kings
               of
               the
               new
               Testament
               are
               Pastors
               of
               the
               flocke
               of
               Christ.
               And
               although
               those
               wordes
               
                 Pasce
                 oues
                 meas
              
               ,
               (
               Feede
               my
               sheep
               )
               were
               spoken
               to
               Peter
               ;
               yet
               notwithstanding
               do
               they
               belong
               to
               Christian
               Kings
               also
               :
               And
               for
               that
               there
               were
               no
               Christian
               Kings
               in
               Christs
               time
               ,
               to
               whome
               the
               care
               of
               his
               flocke
               might
               be
               committed
               ,
               therfore
               they
               were
               not
               spoken
               to
               them
               .
               For
               thus
               you
               write
               pag.
               53.
               
               
                 Rex
                 noster
                 est
                 Dux
                 gregis
                 sub
                 Christo
                 Pastorum
                 Principe
                 .
                 Sunt
                 &
                 alij
                 Reges
                 Christiani
                 ad
                 vnum
                 omnes
                 ,
                 sua
                 si
                 iura
                 nossent
                 ,
                 &
                 vel
                 vires
                 illis
                 ,
                 vel
                 animus
                 non
                 deesset
                 &c.
                 
              
               Our
               King
               
                 (
                 to
                 wit
                 of
                 England
              
               )
               is
               Head
               of
               the
               flocke
               vnder
               Christ
               the
               chiefe
               of
               Pastors
               .
               
                 And
                 so
                 are
                 all
                 other
                 Christian
                 Kings
                 ,
                 not
                 one
                 excepted
                 ,
                 if
                 either
                 they
                 knew
                 their
                 rights
                 ,
                 or
                 that
                 their
                 strength
                 ,
                 or
                 courage
                 failed
                 them
                 not
                 &c.
                 
              
               And
               yet
               more
               plainely
               pag.
               91.
               
               
                 Neque
                 quiquam
                 ad
                 rem
                 ,
                 quod
                 de
                 Christo
                 addis
                 ,
                 non
                 Regem
                 aliquem
                 ,
                 sed
                 Apostolum
                 gregis
                 sui
                 Pastorem
                 designante
                 .
                 Certè
                 ,
                 vt
                 nec
                 Regem
                 sub
                 lege
                 ,
                 quia
                 nondum
                 ibi
                 Rex
                 vllus
                 ;
                 at
                 vbi
                 iam
                 Rex
                 ,
                 tum
                 nec
                 ei
                 Pastoris
                 
                 nomen
                 negatum
                 :
                 Ita
                 sub
                 Euangelio
                 ,
                 cùm
                 non
                 essent
                 Reges
                 adhuc
                 ,
                 qui
                 tum
                 nulli
                 erant
                 ,
                 Pastores
                 esse
                 non
                 poterant
                 .
                 At
                 vbi
                 Reges
                 Christo
                 nomen
                 dederant
                 ,
                 tum
                 demum
                 ,
                 non
                 minùs
                 pastores
                 hi
                 ,
                 quàm
                 olim
                 Reges
                 Israelis
                 .
                 Quòd
                 si
                 autem
                 ab
                 initio
                 statim
                 nomen
                 Christo
                 dedissent
                 ,
                 nulla
                 ratio
                 ,
                 quò
                 minùs
                 Gregis
                 Christiani
                 Pastores
                 designari
                 potuissent
                 .
              
               
                 Neither
                 (
                 say
                 you
                 )
                 is
                 that
                 to
                 any
                 purpose
                 ,
                 which
                 you
                 
                   (
                   to
                   wit
                   Tortus
                
                 )
                 adde
                 of
                 Christ
                 ,
                 appointing
                 not
                 a
                 King
                 ,
                 but
                 an
                 Apostle
                 the
                 Pastor
                 of
                 his
                 flocke
                 .
                 Truly
                 ,
                 as
                 he
                 appointed
                 no
                 King
                 vnder
                 the
                 law
                 ,
                 for
                 that
                 there
                 was
                 yet
                 no
                 King
                 ,
                 but
                 when
                 there
                 was
                 a
                 King
                 ,
                 then
                 the
                 name
                 of
                 Pastor
                 was
                 not
                 denied
                 him
                 :
                 Euen
                 so
                 vnder
                 the
                 Ghospell
                 when
                 there
                 were
                 not
                 yet
                 Kings
                 ,
                 for
                 that
                 being
                 none
                 ,
                 they
                 could
                 not
                 be
                 Pastors
                 .
                 But
                 when
                 Kings
                 once
                 became
                 Christians
                 ,
                 then
                 at
                 length
                 were
                 they
                 no
                 lesse
                 Pastors
                 ,
                 then
                 were
                 of
                 old
                 the
                 Kings
                 of
                 Israell
                 .
                 And
                 if
                 presently
                 from
                 the
                 beginning
                 ,
                 they
                 had
                 byn
                 Christians
                 ,
                 there
                 can
                 be
                 no
                 reason
                 giuen
                 ,
                 why
                 they
                 should
                 not
                 haue
                 byn
                 designed
                 Pastors
                 of
                 the
                 Christian
                 flocke
                 &c.
                 
              
            
             
               14.
               
               Heere
               is
               not
               one
               alone
               ,
               but
               many
               Paradoxes
               ,
               or
               singular
               opinions
               .
               And
               first
               I
               demaund
               of
               you
               ,
               if
               in
               Christs
               time
               there
               had
               byn
               any
               Christian
               King
               ,
               whether
               Christ
               would
               haue
               said
               vnto
               him
               ,
               
                 Pasce
                 oues
                 meas
              
               ,
               feed
               my
               sheepe
               ?
               If
               you
               affirme
               ,
               yea
               ,
               how
               proue
               you
               it
               ?
               Or
               who
               did
               euer
               affirme
               it
               before
               your selfe
               ?
               Or
               whether
               are
               you
               the
               first
               that
               haue
               reuealed
               this
               mistery
               to
               the
               Christian
               world
               ?
               If
               you
               deny
               it
               ,
               yow
               do
               well
               .
               But
               if
               Christ
               did
               not
               say
               to
               any
               Christian
               King
               ,
               
                 Feed
                 my
                 sheepe
              
               ;
               by
               what
               authority
               do
               you
               say
               now
               to
               King
               IAMES
               
                 Pasce
                 oues
                 Christi
              
               ;
               feed
               the
               flock
               of
               Christ
               ?
               VVhat
               ?
               Will
               you
               depose
               Peter
               
               from
               his
               Pastorall
               office
               ,
               who
               was
               ordayned
               therto
               by
               Christ
               ,
               and
               suborne
               your
               King
               ,
               who
               was
               not
               ordained
               by
               Christ
               ?
               Surely
               ,
               a
               bould
               enterprize
               :
               and
               worthy
               ,
               no
               doubt
               ,
               such
               a
               Chaplaine
               .
            
             
               15.
               
               Againe
               I
               demaund
               ,
               what
               meane
               these
               words
               ,
               
                 Pasce
                 oues
                 meas
              
               ,
               feed
               my
               flocke
               ?
               You
               (
               in
               the
               52.
               page
               of
               your
               booke
               )
               expound
               them
               of
               the
               feeding
               by
               Word
               and
               Doctrine
               .
               Be
               it
               so
               .
               But
               you
               your selfe
               
                 (
                 Pag.
                 380.
              
               )
               doe
               confesse
               ,
               that
               your
               King
               doth
               not
               feed
               the
               sheep
               of
               Christ
               by
               Word
               and
               
                 Doctrine
                 :
                 Ergo
              
               ,
               the
               King
               ,
               by
               your
               owne
               graunt
               ,
               is
               not
               the
               Pastor
               of
               the
               flocke
               of
               Christ.
               Neyther
               can
               those
               wordes
               ,
               
                 Feed
                 my
                 sheep
              
               ,
               in
               the
               sense
               that
               Christ
               spake
               them
               ,
               any
               way
               belong
               vnto
               the
               King.
               Heere
               you
               may
               not
               so
               soone
               quit
               your selfe
               ,
               I
               wot
               well
               .
               For
               of
               necessity
               you
               must
               eyther
               confesse
               ,
               that
               these
               words
               ,
               
                 (
                 Feed
                 my
                 sheep
              
               )
               are
               not
               vnderstood
               of
               the
               feeding
               by
               Word
               and
               Doctrine
               ;
               or
               els
               that
               it
               belongs
               to
               the
               King
               to
               feed
               by
               Word
               and
               Doctrine
               :
               or
               verily
               ,
               that
               the
               King
               is
               not
               the
               Pastor
               of
               Christs
               flocke
               .
               But
               all
               these
               3.
               wayes
               are
               against
               you
               .
               You
               will
               haue
               the
               wordes
               of
               Christ
               
                 (
                 feed
                 my
                 sheep
              
               )
               to
               be
               vnderstood
               of
               feeding
               by
               Word
               and
               Doctrine
               .
               You
               will
               haue
               your
               King
               not
               to
               feed
               the
               flocke
               of
               Christ
               by
               Word
               and
               Doctrine
               :
               You
               will
               haue
               your
               King
               to
               be
               the
               Pastor
               of
               Christes
               flocke
               .
               What
               euasion
               then
               can
               you
               heere
               haue
               ?
            
             
               16.
               
               Thirdly
               I
               demand
               ,
               why
               do
               not
               other
               Christian
               Kinges
               take
               vpon
               them
               this
               Pastorall
               office
               ,
               if
               they
               be
               truly
               Pastors
               of
               Christs
               flocke
               ?
               They
               would
               doe
               it
               (
               say
               you
               )
               
                 if
                 eyther
                 they
                 knew
                 their
                 rights
                 ,
                 or
                 that
                 their
                 strength
                 or
                 courage
                 fayled
                 them
                 
                 not
                 .
              
               And
               what
               ,
               I
               pray
               you
               ,
               is
               this
               ,
               then
               as
               much
               to
               say
               ,
               that
               the
               King
               of
               England
               is
               wise
               ,
               and
               the
               rest
               are
               fooles
               ?
               He
               hath
               force
               and
               strength
               ,
               the
               rest
               are
               weake
               and
               impotent
               ?
               He
               is
               couragious
               ,
               the
               rest
               are
               fearefull
               and
               cowardly
               .
               Thus
               it
               commeth
               to
               passe
               ,
               that
               whilst
               you
               flatter
               your
               owne
               King
               ,
               you
               become
               contumelious
               against
               others
               .
            
          
           
             
               The
               fifth
               Paradoxe
               .
            
             
               17.
               
               KINGES
               ,
               say
               you
               ,
               in
               Scripture
               are
               often
               called
               Christes
               ,
               or
               
                 the
                 Annoynted
                 of
                 our
                 Lord
              
               ,
               but
               Bishops
               and
               Priests
               are
               neuer
               so
               called
               :
               and
               therefore
               
                 Matthew
                 Tortus
              
               did
               very
               ill
               to
               call
               the
               Pope
               by
               that
               Name
               .
               Your
               wordes
               are
               these
               pag.
               114.
               
               
                 Mihi
                 verò
                 multò
                 magis
                 improprium
                 videtur
                 ,
                 quòd
                 Pontificem
                 nouo
                 nomine
                 ,
                 nec
                 ei
                 in
                 Scripturis
                 sacris
                 vsquam
                 attributo
              
               CHRISTVM
               DOMINI
               indigitasti
               .
               
                 Truly
                 it
                 seemeth
                 to
                 me
                 much
                 more
                 improper
                 that
                 you
                 haue
                 intitled
                 (
                 or
                 pointed
                 out
                 )
                 the
                 Pope
                 with
                 a
                 new
                 name
                 ,
                 to
                 wit
                 ,
                 
                   The
                   Annointed
                   of
                   our
                   Lord
                
                 ,
                 when
                 as
                 the
                 same
                 was
                 neuer
                 attributed
                 vnto
                 him
                 in
                 Scripture
                 .
              
               And
               a
               little
               after
               ,
               say
               you
               :
               
                 Reges
                 quidem
                 reperio
                 sic
                 in
                 sacris
                 litteris
                 saepè
                 saepiùs
                 nominatos
                 ;
                 Pontifici
                 nomen
                 hoc
                 tributum
                 ibi
                 non
                 memini
                 :
                 Iuuet
                 nos
                 Matthaeus
                 ,
                 &
                 vel
                 vnum
                 locum
                 designet
                 in
                 toto
                 volumine
                 Bibliorum
                 ,
                 vbi
                 nomen
                 hoc
                 vlli
                 Pontifici
                 ,
                 sacri
                 illi
                 scriptores
                 attribuerint
                 .
              
               
                 Kinges
                 do
                 I
                 often
                 find
                 ,
                 to
                 haue
                 byn
                 often
                 so
                 called
                 in
                 holy
                 VVrit
                 :
                 but
                 I
                 remember
                 not
                 ,
                 that
                 this
                 name
                 is
                 there
                 attributed
                 to
                 the
                 Pope
                 .
                 Let
                 Matthew
                 (
                 to
                 wit
                 Tortus
                 )
                 helpe
                 vs
                 to
                 find
                 out
                 ,
                 though
                 but
                 one
                 place
                 only
                 ,
                 in
                 all
                 the
                 volume
                 of
                 the
                 Bible
                 ,
                 where
                 this
                 name
                 hath
                 byn
                 giuen
                 
                 to
                 any
                 Priest
                 by
                 any
                 of
                 those
                 sacred
                 wryters
                 &c.
                 
              
            
             
               18.
               
               But
               stay
               (
               my
               friend
               )
               there
               is
               no
               need
               that
               Matthew
               should
               be
               sent
               for
               out
               of
               Italy
               ,
               to
               shew
               you
               one
               place
               .
               I
               my self
               ,
               that
               am
               neerer
               at
               hand
               wil
               assigne
               you
               more
               then
               one
               .
               Heare
               me
               then
               .
               First
               
                 Exod.
                 29.
                 7.
                 
                 Oleum
                 vnctionis
                 fundes
                 super
                 caput
                 eius
              
               (
               Aaronis
               )
               
                 atque
                 hoc
                 ritu
                 consecrabitur
              
               .
               Thou
               shall
               powre
               out
               oyle
               of
               Annoynting
               vpon
               his
               head
               (
               to
               wit
               of
               Aaron
               )
               and
               with
               this
               cerimony
               he
               shal
               be
               consecrated
               .
               And
               
                 Leuit.
                 4.
                 3.
                 
                 Si
                 Sacerdos
                 qui
                 vnctus
                 est
                 ,
                 peccauerit
                 .
              
               If
               the
               Priest
               that
               is
               annoynted
               ,
               shall
               offend
               &c.
               
               Againe
               
                 Leuit.
                 8.
                 12.
                 
                 Fundens
                 oleum
                 super
                 caput
                 Aaron
                 ,
                 vnxit
                 eum
                 &
                 consecrauit
                 .
              
               Powring
               out
               oyle
               vpon
               the
               head
               of
               Aaron
               ,
               he
               annointed
               and
               consecrated
               him
               .
               And
               
                 Leuit.
                 16.
                 32.
                 
                 Expiabit
                 autē
                 Sacerdos
                 ,
                 qui
                 vnctus
                 fuerit
                 .
              
               And
               the
               Priest
               that
               is
               annointed
               shall
               expiate
               ,
               or
               reconcile
               .
               And
               
                 Numbers
                 3.
                 3.
                 
                 Haec
                 nomina
                 filiorum
                 Aaron
                 Sacerdotum
                 ,
                 qui
                 vncti
                 sunt
                 ,
                 &
                 quorum
                 consecratae
                 manus
                 ,
                 vt
                 Sacerdotio
                 fungerentur
                 .
              
               These
               be
               the
               names
               of
               the
               Sonnes
               of
               Aaron
               ,
               the
               Priests
               that
               were
               annoynted
               ,
               and
               whose
               handes
               were
               consecrated
               to
               do
               the
               function
               of
               Priesthood
               .
               And
               againe
               
                 Num.
                 35.
                 25.
                 
                 Manebit
                 ibi
                 donec
                 sacerdos
                 magnus
                 ,
                 qui
                 oleo
                 sancto
                 vnctus
                 est
                 ,
                 moriatur
                 .
              
               He
               shall
               stay
               there
               ,
               vntill
               the
               high
               Priest
               ,
               that
               is
               annoynted
               with
               holy
               oyle
               ,
               do
               dye
               .
            
             
               19.
               
               Behould
               heere
               ,
               you
               haue
               diuers
               places
               of
               Scripture
               ,
               in
               which
               Priests
               are
               called
               Annoynted
               ;
               and
               therefore
               Kinges
               are
               not
               alone
               so
               called
               .
               This
               yow
               might
               haue
               learned
               out
               of
               
                 S.
                 August
              
               .
               vpō
               the
               26.
               
               Psalme
               ,
               concerning
               the
               title
               therof
               ,
               where
               he
               teacheth
               ,
               that
               in
               the
               old
               Testament
               ,
               Kinges
               and
               Priests
               were
               annoynted
               ,
               for
               that
               both
               of
               them
               did
               prefigure
               one
               Christ
               (
               or
               Annoynted
               )
               
               which
               was
               to
               be
               both
               King
               and
               Priest.
               The
               wordes
               of
               
                 S.
                 Augustine
              
               are
               these
               :
               
                 Tunc
                 vngebatur
                 Rex
                 &
                 Sacerdos
                 .
                 Duae
                 istae
                 illo
                 tempore
                 ,
                 vnctae
                 personae
                 .
                 In
                 duabus
                 personis
                 praefigurabatur
                 futurus
                 vnus
                 Rex
                 &
                 Sacerdos
                 ,
                 vtroque
                 munere
                 vnus
                 Christus
                 ;
                 &
                 ideo
                 Christus
                 à
                 Chrismate
                 .
              
               
                 Then
                 was
                 annoynted
                 both
                 the
                 King
                 &
                 the
                 Priest.
                 These
                 two
                 persons
                 at
                 that
                 time
                 were
                 annoynted
                 .
                 In
                 two
                 persons
                 was
                 prefigured
                 to
                 be
                 both
                 a
                 King
                 and
                 a
                 Priest
                 ,
                 one
                 Christ
                 in
                 both
                 offices
                 :
                 &
                 therfore
                 was
                 Christ
                 so
                 called
                 ,
                 of
                 Chrisme
                 ,
                 &c.
                 
              
               And
               againe
               vpon
               the
               44.
               
               Psalme
               about
               those
               words
               ,
               
                 vnxit
                 te
                 Deus
              
               ,
               God
               hath
               annointed
               thee
               &c.
               he
               writeth
               thus
               :
               
                 Vnctum
                 audis
                 :
                 Christum
                 intellige
                 :
                 Etenim
                 Christus
                 à
                 Chrismate
                 .
                 Hoc
                 nomen
                 quod
                 appellatur
                 Christus
                 ,
                 vnctionis
                 est
                 :
                 Nec
                 in
                 aliquo
                 alibi
                 vngebantur
                 Reges
                 &
                 Sacerdotes
                 nisi
                 in
                 illo
                 regno
                 ,
                 vbi
                 Christus
                 prophetabatur
                 &
                 vngebatur
                 ,
                 &
                 vnde
                 venturum
                 erat
                 Christi
                 nomen
                 .
                 Nusquam
                 est
                 alibi
                 omnino
                 ,
                 in
                 nulla
                 gente
                 ,
                 in
                 nullo
                 regno
                 .
              
               Thou
               hearest
               (
               saith
               
                 S.
                 Augustine
              
               )
               
                 Annoynted
                 :
                 vnderstand
                 Christ
                 :
                 For
                 Christ
                 is
                 deriued
                 of
                 Chrisme
                 .
                 This
                 name
                 that
                 is
                 called
                 Christ
                 ,
                 is
                 a
                 name
                 of
                 Annointing
                 ,
                 or
                 vnction
                 .
                 Neyther
                 were
                 Kings
                 and
                 Priests
                 annoynted
                 in
                 any
                 sort
                 any
                 where
                 ,
                 then
                 in
                 that
                 Kingdome
                 ,
                 where
                 Christ
                 was
                 prophesied
                 and
                 annoynted
                 ,
                 and
                 whence
                 the
                 name
                 of
                 Christ
                 was
                 to
                 come
                 .
                 In
                 no
                 other
                 place
                 is
                 it
                 at
                 all
                 ,
                 in
                 no
                 other
                 nation
                 ,
                 in
                 no
                 other
                 Kingdome
                 &c.
                 
              
               So
               
                 S.
                 Augustine
              
               .
            
             
               20.
               
               Therefore
               by
               the
               iudgment
               both
               of
               Scripture
               and
               
                 S.
                 Augustine
              
               ,
               no
               lesse
               Priests
               then
               Kinges
               ,
               are
               called
               Annointed
               .
               But
               you
               will
               say
               they
               are
               not
               called
               
                 the
                 Lords
                 Annoynted
              
               ,
               as
               Kings
               are
               .
               First
               I
               answere
               ,
               that
               that
               's
               no
               matter
               .
               For
               we
               dispute
               not
               of
               wordes
               ,
               but
               of
               
               the
               matter
               signified
               by
               words
               .
               Moreouer
               these
               two
               wordes
               Christ
               and
               Annoynted
               do
               signify
               one
               and
               the
               same
               thinge
               :
               and
               ,
               as
               
                 S.
                 Augustine
              
               speaketh
               ,
               
                 This
                 Name
                 which
                 is
                 called
                 Christ
                 ,
                 is
                 a
                 Name
                 of
                 vnction
                 .
              
               And
               secondly
               I
               say
               ,
               you
               assume
               falsly
               .
               For
               that
               Priests
               are
               not
               called
               in
               Scripture
               Annoynted
               only
               ,
               but
               also
               Christs
               .
               And
               so
               we
               read
               in
               the
               second
               of
               
                 Machabees
                 1.
                 10.
                 
                 Populus
                 qui
                 est
                 Ierosolymis
                 ,
                 &
                 in
                 Iudaea
                 ,
                 Senatusque
                 &
                 Iudas
                 Aristobolo
                 Magistro
                 Ptolomei
                 Regis
                 ,
                 qui
                 est
                 de
                 genere
                 Christorum
                 Sacerdotum
                 ,
                 &
                 his
                 ,
                 qui
                 in
                 Aegypto
                 sunt
                 ,
                 Iudaeis
                 ,
                 salutem
                 &
                 sanitatem
                 .
              
               
                 The
                 people
                 of
                 Ierusalem
                 ,
                 &
                 Iudea
                 ,
                 the
                 Senate
                 and
                 Iudas
                 ,
                 do
                 send
                 greeting
                 to
                 Aristobolus
                 Maister
                 to
                 King
                 Ptolomey
                 ,
                 who
                 is
                 of
                 the
                 race
                 of
                 Christes
                 (
                 or
                 Annoynted
                 )
                 Priests
                 ,
                 and
                 to
                 the
                 Iewes
                 that
                 be
                 in
                 Aegipt
                 ,
                 &c.
                 
              
               Behould
               heere
               ,
               Aristobolus
               is
               of
               the
               race
               of
               Christes
               Priests
               ,
               therefore
               Priests
               are
               called
               Christs
               ,
               that
               is
               to
               say
               ,
               Annoynted
               .
            
             
               21.
               
               But
               you
               will
               yet
               obiect
               :
               All
               these
               things
               are
               vnderstood
               of
               Priests
               of
               the
               old
               Testament
               :
               but
               I
               would
               fayne
               see
               a
               place
               (
               say
               you
               )
               where
               the
               Priest
               of
               the
               new
               Testament
               (
               to
               writ
               the
               Pope
               )
               is
               called
               Christ
               ,
               or
               Annoynted
               .
               Marry
               hearke
               you
               :
               And
               I
               in
               like
               māner
               would
               as
               fayne
               see
               a
               place
               where
               Kinges
               of
               the
               new
               Testament
               are
               called
               by
               that
               Name
               .
               Is
               it
               lawfull
               (
               trow
               yee
               )
               for
               you
               to
               transferre
               this
               Name
               ,
               which
               was
               of
               old
               giuen
               to
               ancient
               Kinges
               and
               Priests
               by
               the
               holy
               Ghost
               ,
               to
               the
               King
               of
               England
               :
               and
               shall
               it
               not
               be
               lawfull
               for
               vs
               likewise
               by
               the
               same
               right
               to
               transferre
               it
               to
               the
               Pope
               ?
               Heere
               you
               take
               vpon
               you
               too
               much
               .
            
             
               22.
               
               Moreouer
               I
               say
               ,
               that
               once
               only
               this
               Name
               of
               Christ
               ,
               or
               Annoynted
               is
               to
               be
               found
               in
               the
               new
               Testament
               ,
               
               in
               that
               sense
               whereof
               we
               now
               treat
               ,
               to
               wit
               in
               the
               2.
               
               Chapter
               of
               
                 S.
                 Luke
                 vers
              
               .
               29.
               where
               it
               is
               said
               :
               
                 Responsum
                 acceperat
                 Simeon
                 à
                 Spiritu
                 Sancto
                 ,
                 non
                 visurum
                 se
                 mortem
                 ,
                 nisi
                 priùs
                 videret
                 Christū
                 Domini
                 .
              
               
                 Simeon
                 had
                 receiud
                 an
                 answere
                 of
                 the
                 Holy
                 Ghost
                 ,
                 that
                 he
                 should
                 nor
                 see
                 death
                 ,
                 vnlesse
                 he
                 first
                 saw
                 the
                 Christ
                 (
                 or
                 Annoynted
                 )
                 of
                 our
                 Lord.
                 
              
               Here
               our
               Sauiour
               is
               called
               the
               
                 Christ
                 of
                 our
                 Lord
              
               ,
               to
               wit
               ,
               
                 Annoynted
                 of
                 our
                 Lord.
              
               He
               was
               annoynted
               both
               King
               and
               Priest
               as
               
                 S.
                 Augustine
              
               aboue
               noted
               ,
               not
               with
               corporall
               oyle
               ,
               as
               were
               the
               Kings
               and
               Priests
               of
               the
               old
               Testament
               ;
               but
               with
               spirituall
               oyle
               ,
               to
               wit
               ,
               of
               the
               holy
               Ghost
               .
               For
               ▪
               
                 vpō
                 him
                 rested
                 the
                 spirit
                 of
                 our
                 Lord
                 ,
                 the
                 spirit
                 of
                 wisdom
                 &
                 vnderstanding
                 ,
                 the
                 spirit
                 of
                 counsell
                 and
                 fortitude
                 ,
                 the
                 spirit
                 of
                 knowledg
                 and
                 piety
                 ,
              
               as
               it
               is
               written
               in
               Isay
               the
               11.
               
               Chapter
               vers
               .
               3.
               
               And
               this
               is
               that
               which
               Dauid
               foretold
               Psalme
               44.
               8.
               
               
                 Vnxit
                 te
                 Deus
                 ,
                 Deus
                 tuus
                 ,
                 ole●
                 laetitiae
                 prae
                 consortibus
                 tuis
                 .
              
               God
               hath
               annoynted
               thee
               ,
               yea
               thy
               God
               ,
               with
               the
               oyle
               of
               gladnes
               ,
               before
               all
               thy
               companions
               :
               That
               is
               to
               say
               ,
               God
               hath
               annoynted
               thee
               Priest
               and
               King
               in
               a
               peculiar
               manner
               ,
               before
               all
               other
               Kings
               &
               Priests
               .
               For
               he
               annoynted
               thee
               with
               the
               holy
               Ghost
               ,
               and
               them
               with
               corporall
               oyle
               only
               .
               Heerehence
               I
               gather
               ,
               that
               wheras
               the
               Kings
               &
               Priests
               of
               the
               old
               Testament
               ,
               were
               therefore
               annoynted
               with
               corporall
               oyle
               ,
               that
               they
               might
               be
               a
               Type
               or
               figure
               of
               the
               Messias
               to
               come
               ,
               who
               was
               to
               be
               annoynted
               both
               King
               and
               Priest
               with
               spirituall
               oyle
               :
               so
               much
               the
               more
               doth
               this
               Name
               Annoynted
               ,
               or
               ,
               
                 Christ
                 our
                 Lord
              
               ,
               agree
               to
               Priests
               ,
               then
               vnto
               Kings
               ,
               by
               how
               much
               Christ
               tooke
               vpon
               him
               the
               office
               of
               a
               Priest
               in
               this
               life
               ,
               more
               then
               of
               a
               King.
               Or
               els
               ,
               if
               he
               equally
               tooke
               vpon
               him
               
               both
               offices
               :
               then
               by
               equall
               right
               ,
               Priests
               as
               well
               as
               Kings
               may
               be
               called
               Annoynted
               ,
               or
               ,
               
                 Christs
                 of
                 our
                 Lord
              
               And
               therfore
               I
               see
               no
               cause
               ,
               why
               yow
               should
               attribute
               this
               Name
               only
               to
               Kings
               ,
               and
               take
               it
               away
               from
               Priests
               ,
               vnlesse
               it
               was
               ,
               because
               it
               pleased
               your
               fancy
               so
               to
               do
               .
            
          
           
             
               The
               sixt
               Paradoxe
               .
            
             
               23.
               
               YF
               besides
               Christ
               (
               say
               yow
               )
               the
               Pope
               should
               also
               be
               head
               of
               the
               Church
               ,
               it
               should
               be
               a
               mōstrous
               and
               two-headed
               Church
               .
               For
               thus
               you
               write
               pag.
               331.
               of
               your
               Booke
               .
               
                 Monstrosum
                 verò
                 corpus
                 ,
                 cui
                 plus
                 vno
                 sit
                 capite
                 .
              
               That
               is
               a
               monstrous
               body
               ,
               that
               hath
               more
               heads
               then
               one
               .
               And
               then
               againe
               
                 pag.
                 398.
                 
                 Vnicum
                 est
                 caput
                 vni
                 corpori
                 :
                 Ecclesia
                 vnum
                 corpus
                 .
                 Nisi
                 bicipitem
                 aquilam
                 fingas
                 ,
                 autem
                 tricipitem
                 Geryonem
                 ,
                 cui
                 tot
                 capita
                 sunt
                 ,
                 quot
                 in
                 mitra
                 Pontificia
                 coronae
                 .
                 Christus
                 ergo
                 solus
                 Ecclesiae
                 caput
                 ,
                 non
                 Papa
                 .
              
               
                 There
                 is
                 but
                 one
                 only
                 head
                 to
                 one
                 body
                 :
                 The
                 Church
                 is
                 one
                 body
                 .
                 Except
                 you
                 imagine
                 her
                 to
                 be
                 a
                 spread
                 Eagle
                 ,
                 or
                 a
                 triple
                 Geryon
                 ,
                 who
                 hath
                 as
                 many
                 heades
                 ,
                 as
                 there
                 be
                 Crowns
                 in
                 the
                 Popes
                 myter
                 .
                 Christ
                 therfore
                 alone
                 is
                 Head
                 of
                 the
                 Church
                 ,
                 and
                 not
                 the
                 Pope
                 .
              
            
             
               24.
               
               But
               if
               it
               be
               so
               ,
               as
               heere
               you
               would
               beare
               vs
               in
               hand
               ,
               that
               it
               is
               ;
               why
               do
               you
               otherwhere
               affirme
               (
               not
               a
               little
               forgetting
               your selfe
               )
               that
               the
               King
               is
               Head
               of
               the
               Church
               ?
               Do
               you
               not
               feare
               least
               the
               Church
               should
               be
               double
               headed
               ,
               if
               not
               Christ
               alone
               ,
               but
               your
               King
               also
               be
               head
               thereof
               ?
               For
               thus
               you
               say
               pag.
               338.
               
               
                 Iam
                 verò
                 vt
                 nomen
                 capitis
                 ad
                 Regem
                 reuocetur
                 ,
                 arte
                 mirabili
                 non
                 est
                 opus
                 .
                 Praeiuit
                 nobis
                 voce
                 Spiritus
                 Sanctus
                 1.
                 
                 Reg.
                 
                 15.
                 17.
                 
                 Nonne
                 cùm
                 peruulus
                 esses
                 in
                 oculis
                 tuis
                 ,
                 caput
                 in
                 tribubus
                 Israel
                 factus
                 es
                 ?
                 Inter
                 tribus
                 verò
                 Israel
                 ,
                 tribus
                 Leui.
                 Caput
                 ergo
                 Rex
                 vel
                 tribus
                 Leuiticae
                 ;
                 qua
                 in
                 tributum
                 Pontifex
                 Achimelech
                 sub
                 Rege
                 capite
                 suo
                 .
                 Chrysostomus
                 camdem
                 hanc
                 vocem
                 Capitis
                 reuocauit
                 ad
                 Theodosium
                 ,
                 eumque
                 dixit
                 ,
                 non
                 solum
                 caput
                 ,
                 sed
                 quod
                 in
                 ipso
                 capite
                 maximè
                 sublime
                 est
                 ,
                 capitis
                 verticem
                 ,
                 idque
                 omnium
                 in
                 terris
                 hominum
                 .
              
               
                 Now
                 that
                 the
                 Name
                 of
                 Head
                 may
                 be
                 giuen
                 to
                 the
                 King
                 ,
                 there
                 shall
                 need
                 no
                 great
                 art
                 .
                 The
                 holy
                 Ghost
                 hath
                 gone
                 before
                 vs
                 in
                 this
                 word
                 ,
                 1.
                 
                 Reg.
                 15.
                 17.
                 saying
                 :
                 
                   When
                   thou
                   wast
                   a
                   little
                   one
                   in
                   thine
                   owne
                   eyes
                   ,
                   wast
                   thou
                   not
                   made
                   head
                   in
                   the
                   Tribes
                   of
                   Israel
                   ?
                
                 Amongst
                 the
                 tribes
                 of
                 Israel
                 ,
                 is
                 the
                 tribe
                 of
                 Leui.
                 Therfore
                 the
                 King
                 is
                 head
                 at
                 least
                 of
                 the
                 Leuiticall
                 tribe
                 :
                 in
                 which
                 Tribe
                 was
                 then
                 the
                 chiefe
                 Priest
                 Achimelech
                 vnder
                 the
                 King
                 his
                 Head.
                 Chrysostome
                 in
                 like
                 manner
                 attributed
                 this
                 Name
                 of
                 Head
                 vnto
                 Theodosius
                 ,
                 and
                 called
                 him
                 not
                 only
                 Head
                 ,
                 but
                 (
                 which
                 is
                 most
                 high
                 in
                 the
                 head
                 it selfe
                 )
                 the
                 top
                 or
                 crowne
                 of
                 the
                 Head
                 ,
                 and
                 that
                 of
                 all
                 men
                 on
                 earth
                 &c.
                 
              
            
             
               25.
               
               I
               wonder
               at
               your
               inconstancy
               :
               A
               little
               before
               you
               said
               ,
               that
               only
               Christ
               was
               head
               of
               the
               Church
               .
               And
               why
               so
               ?
               That
               you
               might
               exclude
               the
               Pope
               ,
               whom
               you
               hate
               .
               Now
               you
               will
               also
               haue
               the
               King
               to
               be
               head
               ,
               and
               not
               only
               head
               ,
               but
               the
               top
               or
               crowne
               of
               the
               head
               also
               .
               Why
               so
               ?
               Because
               yow
               seeke
               to
               please
               and
               flatter
               the
               King.
               And
               so
               it
               cōmeth
               to
               passe
               ,
               that
               you
               will
               easily
               endure
               a
               two-headed
               Church
               ,
               if
               the
               King
               may
               be
               one
               ,
               but
               in
               no
               wise
               ,
               if
               the
               Pope
               should
               be
               any
               .
               And
               when
               you
               haue
               placed
               Christ
               and
               the
               King
               of
               England
               as
               two
               Heads
               of
               this
               Church
               ,
               then
               it
               seemes
               to
               you
               a
               faire
               and
               comely
               Church
               :
               but
               if
               Christ
               and
               the
               Pope
               
               be
               placed
               togeather
               ,
               then
               is
               it
               deformed
               &
               monstrous
               .
               Get
               you
               hence
               with
               this
               your
               Head
               ,
               wherin
               the
               Church
               hath
               one
               while
               one
               head
               ,
               another
               while
               two
               .
               It
               seemes
               that
               ,
               that
               of
               Ecclesiasticus
               27.
               12.
               may
               be
               fittly
               applied
               vnto
               you
               :
               
                 Stultus
                 vt
                 luna
                 mutatur
              
               .
               A
               foole
               is
               changed
               like
               the
               moone
               .
               And
               that
               also
               of
               S.
               Iames
               1.
               8.
               
               
                 Vir
                 duplex
                 animo
                 inconstans
                 est
                 in
                 omnibus
                 vijs
                 suis.
              
               A
               double
               dealing
               fellow
               is
               inconstant
               in
               all
               his
               wayes
               .
            
          
           
             
               The
               seauenth
               Paradoxe
               .
            
             
               26.
               
               YOv
               say
               ,
               that
               if
               the
               Pope
               should
               haue
               power
               to
               depose
               Kinges
               ;
               Ethnickes
               or
               Infidels
               ,
               were
               better
               in
               condition
               then
               Christian
               Princes
               :
               to
               witt
               ,
               for
               that
               these
               may
               be
               deposed
               by
               the
               Pope
               ,
               the
               other
               may
               not
               .
               For
               thus
               you
               write
               pag.
               36.
               of
               your
               booke
               :
               
                 Hac
                 doctrina
                 semel
                 promulgata
                 ,
                 non
                 multa
                 pòst
                 sceptra
                 ,
                 credo
                 ,
                 Christo
                 subijcientur
                 .
                 Quid
                 enim
                 ?
                 Rex
                 Ethnicus
                 non
                 potest
                 deponi
                 à
                 Papa
                 ,
                 Christianus
                 potest
                 :
                 Meliori
                 ergo
                 iure
                 regnatur
                 apud
                 Ethnicos
                 .
                 Quis
                 non
                 dehin●
                 iem
                 (
                 sic
                 vt
                 est
                 )
                 manebit
                 Ethnicus
                 ?
                 Subditi
                 ,
                 qui
                 Ethnicisunt
                 ,
                 officio
                 suo
                 in
                 Reges
                 laxari
                 nequeunt
                 :
                 at
                 Christiani
                 queunt
                 .
                 Quis
                 non
                 subditos
                 suos
                 malit
                 Ethnicos
                 quàm
                 Christianos
                 ?
                 Quis
                 Christianus
                 Rex
                 esse
                 velit
                 ?
              
               
                 This
                 Doctrine
                 
                   (
                   to
                   wit
                   of
                   deposing
                   Princes
                   )
                
                 being
                 once
                 set
                 abroach
                 ,
                 I
                 beleeue
                 few
                 Scepters
                 will
                 hereafter
                 be
                 subiected
                 to
                 Christ.
                 For
                 why
                 ?
                 An
                 Ethnicke
                 King
                 cannot
                 be
                 deposed
                 by
                 the
                 Pope
                 ,
                 a
                 Christian
                 King
                 may
                 be
                 :
                 therefore
                 it
                 is
                 better
                 to
                 be
                 a
                 King
                 amongst
                 Ethnickes
                 .
                 Who
                 will
                 not
                 hēceforward
                 now
                 (
                 if
                 he
                 be
                 so
                 )
                 remayne
                 still
                 an
                 Ethnicke
                 ?
                 Subiects
                 ,
                 if
                 they
                 be
                 Ethnickes
                 ,
                 cannot
                 be
                 absolued
                 frō
                 
                 their
                 obedience
                 to
                 their
                 Kinges
                 ,
                 but
                 Christian
                 Subiects
                 may
                 .
                 Who
                 would
                 not
                 then
                 haue
                 his
                 subiects
                 Ethnickes
                 rather
                 then
                 Christians
                 ?
                 Who
                 would
                 be
                 a
                 Christian
                 King
                 ?
              
            
             
               27.
               
               You
               neyther
               speake
               warily
               ,
               nor
               Christianlike
               .
               Not
               warily
               :
               for
               first
               what
               you
               haue
               sayd
               ,
               may
               be
               thus
               retorted
               vpon
               you
               .
               Yf
               the
               King
               of
               England
               should
               haue
               power
               to
               depose
               Bishops
               (
               which
               you
               affirme
               ;
               )
               then
               were
               the
               Bishop
               ;
               in
               
                 Spayne
                 ,
                 France
              
               ,
               and
               Poland
               better
               in
               condition
               then
               the
               Bishops
               of
               England
               :
               For
               that
               heere
               they
               may
               be
               deposed
               at
               the
               Kings
               pleasure
               ,
               and
               there
               not
               .
               Secondly
               ,
               for
               as
               we
               say
               that
               Christian
               Princes
               may
               be
               deposed
               by
               the
               Pope
               ,
               if
               they
               offend
               ,
               &
               not
               Ethnicks
               :
               so
               do
               you
               likewise
               confesse
               ,
               that
               Christian
               Princes
               may
               be
               excommunicated
               ,
               and
               not
               Ethnicks
               :
               Yet
               is
               it
               not
               wel
               inferred
               of
               this
               your
               Doctrine
               ,
               that
               Ethnickes
               are
               better
               in
               condition
               then
               Christians
               ,
               seing
               that
               it
               is
               a
               greater
               euill
               to
               be
               depriued
               of
               the
               spirituall
               goods
               of
               the
               Church
               by
               excommunication
               ;
               thē
               of
               a
               temporall
               Kingdome
               by
               deposition
               .
               And
               therefore
               can
               that
               be
               much
               lesse
               inferred
               out
               of
               our
               opinion
               .
            
             
               28.
               
               You
               speake
               not
               Christianlike
               .
               For
               it
               is
               not
               a
               Christian
               mans
               part
               thus
               to
               dispute
               :
               The
               offences
               of
               Kinges
               are
               punnished
               amongst
               Christians
               ,
               but
               not
               amongst
               Ethnickes
               ,
               Ergo
               ,
               I
               had
               rather
               be
               an
               Ethnick
               Prince
               ,
               where
               I
               may
               not
               be
               punnished
               ,
               if
               I
               offend
               ,
               then
               a
               Christian
               Prince
               ,
               where
               I
               shall
               be
               punnished
               ,
               if
               I
               doe
               offend
               .
               Thus
               truly
               you
               dispute
               .
               If
               (
               say
               you
               )
               Christian
               Kinges
               ,
               when
               they
               deserue
               it
               ,
               may
               be
               deposed
               ,
               and
               Ethnicks
               ,
               although
               they
               do
               offend
               ,
               cannot
               be
               deposed
               ;
               I
               had
               rather
               be
               an
               Ethnicke
               King
               
               then
               a
               Christian.
               And
               so
               truly
               ,
               you
               playnly
               shew
               ,
               that
               you
               more
               esteeme
               a
               temporall
               Kingdome
               ,
               which
               you
               would
               not
               loose
               ,
               then
               a
               heauenly
               Kingdome
               ,
               which
               you
               doe
               not
               greatly
               care
               for
               .
            
          
           
             
               The
               eight
               Paradoxe
               .
            
             
               29.
               
               YF
               the
               Pope
               (
               say
               you
               )
               will
               haue
               a
               Temporal
               Kingdome
               ,
               it
               were
               to
               be
               perswaded
               ,
               that
               he
               went
               to
               the
               Diuell
               for
               it
               :
               seing
               that
               he
               hath
               power
               to
               dispose
               of
               the
               Kingdomes
               of
               this
               world
               .
               For
               thus
               yow
               write
               
                 pag.
                 36.
                 
                 Quod
                 si
                 Pontifici
                 animus
                 est
                 ad
                 regna
                 mundi
                 ;
                 est
                 in
                 Euangelio
                 (
                 memini
                 )
                 mentio
                 de
                 quodam
                 ,
                 qui
                 regna
                 mundi
                 penes
                 se
                 esse
                 ,
                 eaue
                 disponendi
                 ius
                 habere
                 se
                 dixit
                 .
                 Eum
                 adeat
                 censeo
                 ;
                 cum
                 illo
                 transigat
                 .
              
               
                 And
                 if
                 the
                 Pope
                 haue
                 a
                 mynd
                 to
                 a
                 temporall
                 kingdome
                 ,
                 there
                 is
                 mention
                 in
                 the
                 Ghospel
                 (
                 I
                 remember
                 )
                 of
                 a
                 certayne
                 fellow
                 
                   (
                   to
                   wit
                   the
                   Diuell
                
                 )
                 who
                 sayd
                 ,
                 that
                 all
                 the
                 kingdomes
                 of
                 the
                 world
                 were
                 in
                 his
                 power
                 ,
                 &
                 that
                 he
                 had
                 right
                 to
                 dispose
                 of
                 them
                 .
              
               I
               thinke
               it
               best
               he
               go
               vnto
               him
               ,
               and
               couenant
               with
               him
               &c.
               
            
             
               30.
               
               Say
               ,
               my
               friend
               ,
               speake
               you
               this
               in
               iest
               or
               in
               earnest
               ?
               In
               whether
               manner
               you
               doe
               it
               ,
               you
               eyther
               become
               iniurious
               to
               your
               own
               King
               ,
               or
               els
               contumelious
               to
               the
               Pope
               neyther
               whereof
               doth
               well
               beseeme
               you
               .
               The
               iniury
               you
               offer
               to
               your
               King
               ,
               yow
               cannot
               deny
               .
               For
               durst
               you
               (
               without
               iniury
               )
               haue
               answered
               your
               king
               ,
               eyther
               in
               iest
               or
               earnest
               ,
               when
               as
               ,
               after
               the
               death
               of
               Queene
               Elizabeth
               ,
               he
               demaunded
               the
               Crowne
               of
               England
               ,
               with
               these
               words
               :
               
                 If
                 you
                 will
                 raigne
                 in
                 England
                 ,
                 go
                 to
                 the
                 Diuell
                 ,
                 and
                 couenant
                 with
                 him
                 ,
                 who
                 is
                 the
                 distributer
                 of
                 all
                 Kingdomes
                 ?
              
               I
               thinke
               
               you
               durst
               not
               .
               For
               if
               you
               had
               ,
               then
               farewell
               Chaplaineship
               .
               Wherfore
               then
               dare
               you
               be
               so
               saucy
               to
               speake
               thus
               to
               the
               Pope
               ,
               but
               for
               that
               you
               list
               to
               raile
               vpon
               him
               ?
            
             
               31.
               
               But
               ,
               you
               will
               say
               ,
               the
               Pope
               seekes
               a
               temporall
               Kingdome
               ,
               which
               is
               not
               due
               vnto
               him
               .
               Let
               him
               cōtent
               himselfe
               with
               a
               spirituall
               Kingdome
               .
               But
               what
               if
               in
               like
               manner
               I
               should
               say
               of
               your
               King
               ?
               He
               seeks
               a
               spirituall
               Kingdome
               .
               Let
               him
               content
               himselfe
               with
               a
               temporall
               .
               Moreouer
               I
               adde
               ,
               that
               the
               Pope
               hath
               far
               more
               right
               to
               temporal
               Kingdomes
               ,
               then
               you
               King
               hath
               to
               the
               Church
               :
               which
               thing
               I
               am
               to
               declare
               more
               largely
               in
               another
               place
               .
            
          
           
             
               The
               ninth
               Paradoxe
               .
            
             
               32.
               
               YOv
               say
               ,
               that
               power
               to
               excommunicate
               was
               not
               giuē
               vnto
               
                 S.
                 Peter
              
               ,
               but
               vnto
               the
               Church
               :
               to
               wit
               ,
               by
               those
               wordes
               ,
               
                 Dic
                 Ecclesiae
                 &c.
              
               
               Tell
               the
               Church
               :
               
                 and
                 if
                 he
                 will
                 not
                 heare
                 the
                 Church
                 ,
                 let
                 him
                 be
                 to
                 thee
                 as
                 an
                 Ethnicke
                 .
              
               As
               also
               by
               those
               other
               wordes
               :
               
                 Quaecumque
                 solueris
                 &c.
                 
                 Whatsoeuer
                 you
                 shall
                 loose
                 vpon
                 earth
                 ,
                 shall
                 be
                 loosed
                 in
                 heauen
                 and
                 whatsoeuer
                 you
                 bynd
                 vpon
                 earth
                 ,
                 shal
                 be
                 bound
                 in
                 heauen
                 &c.
                 
              
               And
               yet
               notwithstanding
               you
               adde
               ,
               that
               the
               Church
               may
               transferre
               this
               power
               to
               whome
               she
               please
               .
               For
               thus
               you
               write
               pag.
               14.
               of
               your
               booke
               .
               
                 Potestas
                 haec
                 ibi
                 ,
                 cui
                 data
                 ?
                 Non
                 Apostolo
                 Petro.
              
               This
               power
               there
               ,
               to
               whome
               was
               it
               giuen
               ?
               Not
               to
               Peter
               the
               Apostle
               .
               And
               againe
               :
               
                 Vt
                 autem
                 Petro
                 potestas
                 ibi
                 non
                 data
                 censuram
                 hanc
                 vsurpandi
                 ;
                 ita
                 nec
                 Petro
                 ,
                 si
                 vsurparet
                 ,
                 ratihabitio
                 promissa
                 .
                 Dicitur
                 enim
                 :
                 Quoscumque
                 ligaueritis
                 .
                 Non
                 Petro
                 igitur
                 
                 vel
                 Papae
                 ,
                 sed
                 Ecclesiae
                 .
              
               
                 And
                 as
                 power
                 was
                 not
                 there
                 giuen
                 to
                 Peter
                 ,
                 to
                 vse
                 this
                 censure
                 ;
                 so
                 neyther
                 if
                 he
                 had
                 vsed
                 it
                 ,
                 was
                 the
                 ratihabition
                 (
                 or
                 approuing
                 thereof
                 )
                 promised
                 to
                 Peter
                 .
                 For
                 it
                 is
                 said
                 :
                 
                   Whomesoeuer
                   ye
                   shall
                   bind
                
                 :
              
               therfore
               it
               was
               not
               giuen
               to
               Peter
               ,
               or
               to
               the
               Pope
               ,
               but
               to
               the
               Church
               .
               And
               yet
               againe
               ,
               pag.
               42.
               
               
                 Res
                 ipsa
                 ,
                 rei
                 ipsius
                 promissio
                 ,
                 ratihabitio
                 ,
                 vsus
                 denique
                 Ecclesiae
                 datur
                 :
                 ab
                 Ecclesia
                 ,
                 &
                 habetur
                 ,
                 &
                 transfertur
                 in
                 vnum
                 ,
                 siue
                 plures
                 ,
                 qui
                 eius
                 pòst
                 vel
                 exercendae
                 ,
                 vel
                 denunciandae
                 facultatem
                 habeant
                 .
              
               
                 The
                 thing
                 it selfe
                 ,
                 the
                 promise
                 of
                 the
                 thing
                 it selfe
                 ,
                 the
                 approuing
                 of
                 it
                 ,
                 yea
                 the
                 vse
                 therof
                 is
                 giuen
                 to
                 the
                 Church
                 .
                 From
                 the
                 Church
                 it
                 is
                 both
                 had
                 ,
                 and
                 transferred
                 to
                 one
                 or
                 more
                 ,
                 who
                 shall
                 afterward
                 haue
                 the
                 faculty
                 to
                 exercise
                 ,
                 or
                 denounce
                 the
                 same
                 .
              
            
             
               33.
               
               Out
               of
               this
               your
               Doctrine
               it
               followeth
               :
               first
               ,
               that
               in
               the
               time
               of
               the
               Apostles
               ,
               power
               to
               excommunicate
               was
               immediatly
               giuen
               to
               the
               Church
               of
               the
               Corinthians
               ,
               and
               from
               thence
               transferred
               to
               
                 S.
                 Paul
              
               the
               Apostle
               ,
               that
               he
               might
               exercise
               and
               publikely
               denounce
               the
               same
               vpon
               the
               incestuous
               person
               .
               But
               this
               very
               point
               you
               openly
               deny
               in
               the
               same
               place
               ,
               in
               these
               wordes
               :
               
                 Paulus
                 congregatis
                 Corinthijs
                 ,
                 potestatem
                 censurae
                 denunciandae
                 facit
                 .
              
               
                 Paul
                 hauing
                 gathered
                 togeather
                 the
                 Corinthians
                 ,
                 giues
                 power
                 to
                 denounce
                 the
                 Censure
                 .
              
               Certes
               ,
               if
               
                 S.
                 Paul
              
               giue
               power
               to
               the
               Congregation
               or
               Church
               of
               Corinth
               to
               denounce
               the
               Censure
               (
               vpon
               the
               incestuous
               person
               )
               as
               heere
               you
               affirme
               ;
               how
               had
               he
               then
               receaued
               the
               selfe
               same
               power
               from
               the
               same
               Church
               ?
               Or
               what
               necessity
               was
               there
               ,
               I
               pray
               yow
               ,
               to
               giue
               that
               power
               to
               the
               Church
               ,
               if
               the
               Church
               had
               receaued
               it
               before
               from
               Christ
               ,
               by
               those
               
               words
               ,
               
                 Dic
                 Ecclesiae
              
               ,
               tell
               the
               Church
               ?
               These
               things
               do
               not
               agree
               togeather
               .
            
             
               34.
               
               Secondly
               it
               followeth
               :
               that
               now
               at
               this
               present
               in
               England
               the
               power
               to
               excommunicate
               is
               immediately
               in
               the
               English
               Church
               ,
               and
               not
               in
               the
               Bishops
               :
               and
               from
               the
               Church
               the
               same
               may
               be
               transferred
               to
               Bishops
               .
               But
               if
               it
               be
               so
               ,
               why
               doth
               not
               the
               Church
               of
               England
               giue
               this
               power
               to
               the
               King
               ,
               her
               Head
               ,
               and
               Primate
               ?
               Why
               doth
               she
               rather
               giue
               it
               to
               the
               Bishopes
               ,
               then
               to
               the
               King
               ;
               when
               as
               the
               Bishops
               are
               subordinate
               vnto
               the
               King
               in
               spirituall
               Iurisdiction
               ,
               as
               you
               will
               needs
               haue
               it
               ?
               And
               is
               it
               not
               an
               absurd
               thing
               ,
               that
               you
               
                 (
                 to
                 wit
                 the
                 Church
                 of
                 England
                 )
              
               should
               giue
               power
               to
               the
               Bishops
               ,
               to
               excommunicate
               ,
               and
               cast
               out
               of
               the
               Church
               their
               King
               ,
               their
               Head
               ,
               their
               Pastor
               and
               their
               Primate
               ,
               and
               yet
               would
               not
               giue
               the
               same
               power
               to
               the
               King
               to
               inflict
               the
               same
               Censures
               vpon
               his
               subiects
               ,
               to
               wit
               the
               Bishops
               ?
               Surely
               ,
               you
               are
               eyther
               very
               cruell
               towardes
               your
               King
               ,
               or
               els
               you
               do
               not
               seriously
               ,
               and
               in
               good
               earnest
               giue
               him
               the
               Supremacy
               .
               One
               of
               the
               two
               must
               needs
               follow
               .
               Therfore
               looke
               well
               with
               what
               spirit
               ,
               you
               wrote
               these
               wordes
               following
               in
               the
               151.
               pag.
               of
               your
               booke
               ;
               
                 Nos
                 Principi
                 Censurae
                 potestatem
                 non
                 facimus
                 :
              
               We
               do
               not
               giue
               power
               to
               our
               King
               to
               exercise
               Censures
               vpon
               vs.
               And
               wherfore
               do
               ye
               not
               ,
               if
               you
               truly
               acknowledg
               him
               for
               your
               Pastour
               &
               Primate
               ?
               But
               let
               vs
               go
               forward
               .
            
          
           
             
             
               The
               tenth
               Paradoxe
               ▪
            
             
               35.
               
               YOv
               say
               ,
               that
               the
               Prophesy
               of
               the
               reuelation
               of
               Antichrist
               ,
               is
               already
               fulfilled
               and
               therefore
               it
               is
               so
               cleere
               ,
               that
               it
               may
               be
               seene
               with
               the
               eyes
               .
               For
               thus
               you
               write
               
                 pag.
                 186.
                 
                 Minimè
                 verò
                 mirum
                 ,
                 si
                 ista
                 ,
                 quae
                 dixi
                 ,
                 tam
                 vel
                 claram
                 ,
                 vel
                 certam
                 in
                 scripturis
                 Patrum
                 interpretationem
                 non
                 habeant
                 :
                 signatus
                 adhuc
                 liber
                 huius
                 Prophetiae
                 erat
                 .
              
               
                 It
                 is
                 no
                 meruayle
                 ,
                 if
                 these
                 things
                 which
                 I
                 haue
                 sayd
                 ,
                 be
                 neyther
                 cleere
                 nor
                 certayne
                 in
                 the
                 writinges
                 of
                 the
                 Fathers
                 .
                 For
                 as
                 yet
                 the
                 booke
                 of
                 this
                 Prophesy
                 was
                 not
                 vnsealed
                 &c.
                 
              
               And
               a
               little
               after
               ,
               say
               you
               :
               
                 Mirari
                 tamen
                 non
                 debeat
                 quis
                 ,
                 si
                 non
                 illis
                 tam
                 adeo
                 explicita
                 omnia
                 fuerint
                 ,
                 quàm
                 Nobis
                 per
                 Dei
                 gratiam
                 iam
                 sunt
                 ,
                 qui
                 consummatam
                 iam
                 Prophetiam
                 illam
                 quotidie
                 oculis
                 vsurpamus
                 .
              
               
                 But
                 yet
                 let
                 no
                 man
                 meruayle
                 ,
                 if
                 all
                 thinges
                 were
                 not
                 then
                 so
                 vnfoulded
                 vnto
                 them
                 ,
                 as
                 now
                 by
                 Gods
                 grace
                 they
                 be
                 to
                 vs
                 ,
                 who
                 dayly
                 see
                 with
                 our
                 eyes
                 that
                 prophesy
                 
                   (
                   to
                   wit
                   of
                   Antichrist
                
                 )
                 to
                 be
                 already
                 fulfilled
                 &c.
                 
              
            
             
               36.
               
               And
               is
               it
               so
               indeed
               ?
               But
               your
               King
               thinketh
               the
               contrary
               :
               For
               that
               in
               his
               Premonition
               he
               playnely
               auerreth
               ,
               that
               ,
               
                 That
                 Prophesy
                 of
                 Antichrist
                 ,
                 is
                 yet
                 obscure
                 ,
                 and
                 intricate
                 ;
                 and
                 that
                 by
                 only
                 coniectures
                 it
                 may
                 be
                 disputed
                 of
                 .
              
               His
               wordes
               are
               these
               :
               
                 Sanè
                 quod
                 ad
                 definitionem
                 Antichristi
                 ,
                 nolo
                 rem
                 tam
                 obscuram
                 &
                 inuolutam
                 ,
                 tamquam
                 omnibus
                 Christianis
                 ad
                 credendum
                 necessariam
                 ,
                 vrgere
                 .
              
               
                 As
                 for
                 the
                 definition
                 of
                 Antichrist
                 ,
                 I
                 will
                 not
                 vrge
                 so
                 obscure
                 a
                 point
                 ,
                 as
                 a
                 matter
                 of
                 faith
                 to
                 be
                 necessarily
                 beleeued
                 of
                 all
                 Christians
                 &c.
                 
              
               And
               shall
               we
               thinke
               that
               ,
               that
               which
               is
               obscure
               and
               intricate
               to
               
               your
               King
               ,
               is
               dayly
               manifest
               to
               you
               ?
               No
               ▪
               It
               followeth
               in
               the
               Kings
               words
               .
               
                 Id
                 autem
                 maximè
                 mihi
                 in
                 votis
                 est
                 ,
                 vt
                 si
                 cui
                 hanc
                 meam
                 de
                 Antichristo
                 coniecturam
                 libebit
                 refellere
                 ,
                 singulis
                 disputationis
                 meae
                 partibus
                 ordine
                 respondeat
                 .
              
               
                 And
                 my
                 only
                 wish
                 shal
                 be
                 ,
                 that
                 if
                 any
                 man
                 shall
                 haue
                 a
                 fancy
                 to
                 refute
                 this
                 my
                 cōiecture
                 of
                 Antichrist
                 ,
                 that
                 he
                 answere
                 me
                 orderly
                 to
                 euery
                 point
                 of
                 my
                 discourse
                 &c.
                 
              
               But
               for
               you
               ,
               Syr
               ,
               it
               shall
               not
               be
               necessary
               ,
               to
               answer
               thus
               to
               euery
               point
               :
               you
               may
               dispatch
               the
               matter
               in
               one
               word
               ,
               if
               you
               shall
               but
               say
               to
               your
               King
               :
               
                 And
                 it
                 shall
                 please
                 your
                 Maiesty
                 ,
                 you
                 are
                 deceyued
                 in
                 your
                 coniecture
                 :
                 that
                 which
                 is
                 seene
                 with
                 the
                 eye
                 ,
                 needs
                 no
                 coniecture
                 .
                 We
                 all
                 dayly
                 see
                 with
                 our
                 eyes
                 this
                 Mystery
                 of
                 Antichrist
                 :
                 And
                 are
                 you
                 the
                 only
                 man
                 in
                 England
                 that
                 seeth
                 it
                 not
                 &
                 c
                 ?
              
               Yf
               you
               do
               but
               thus
               ,
               you
               haue
               gotten
               the
               goale
               .
            
             
               37.
               
               But
               indeed
               ,
               you
               are
               not
               onely
               contrary
               to
               the
               King
               heerin
               ,
               but
               to
               your selfe
               also
               .
               For
               if
               the
               Prophesy
               of
               Antichrist
               were
               now
               already
               reuealed
               ,
               and
               cleere
               in
               all
               mens
               eyes
               (
               as
               you
               affirme
               :
               )
               who
               is
               then
               this
               Antichrist
               ,
               whome
               the
               prophesy
               meaneth
               ?
               The
               Pope
               ,
               you
               wil
               say
               .
               And
               this
               also
               doth
               your
               King
               coniecture
               ,
               though
               he
               see
               it
               not
               with
               his
               eyes
               .
               Well
               ,
               be
               it
               so
               .
               But
               then
               in
               another
               place
               you
               say
               ,
               
                 That
                 your
                 King
                 may
                 be
                 excommunicated
                 by
                 the
                 Pope
                 ,
                 though
                 not
                 deposed
                 ,
                 or
                 depriued
                 of
                 his
                 Kingdome
                 :
              
               Can
               therefore
               Antichrist
               excommunicate
               your
               King
               ?
               Take
               heed
               what
               you
               say
               ,
               and
               beware
               least
               whilst
               you
               please
               your
               King
               by
               flattery
               ,
               you
               displease
               him
               through
               imprudency
               .
            
          
           
             
             
               The
               eleauenth
               Paradoxe
               .
            
             
               38.
               
               THE
               Kinges
               of
               Denmarke
               (
               say
               you
               )
               &
               Suetia
               ,
               as
               also
               the
               Princes
               of
               Germany
               with
               many
               others
               ,
               do
               agree
               with
               the
               King
               of
               England
               in
               matters
               of
               faith
               .
               For
               thus
               you
               write
               pag.
               53.
               of
               your
               booke
               .
               
                 Quod
                 si
                 praesentis
                 instituti
                 foret
                 ,
                 edoceriposses
                 ,
                 Serenissimum
                 Magnae
                 Britanniae
                 Regem
                 ,
                 &
                 qui
                 cum
                 eo
                 sentiunt
                 ,
                 Reges
                 Daniae
                 ,
                 &
                 Suetiae
                 ,
                 Germaniae
                 Principes
                 ,
                 Respublicas
                 Heluctiae
                 &
                 Rhetiae
                 ,
                 quiue
                 per
                 Galliam
                 ,
                 Belgium
                 ,
                 Poloniam
                 ,
                 Hungariam
                 ,
                 Bohemiam
                 ,
                 Austriam
                 ,
                 Ordines
                 à
                 nobis
                 sunt
                 ,
                 partem
                 esse
                 Dominici
                 gregis
                 :
                 nec
                 minorem
                 ,
                 nec
                 minùs
                 illustrem
                 partem
                 ,
                 quàm
                 quae
                 est
                 pars
                 Pauli
                 Quinti
                 .
              
               
                 But
                 if
                 it
                 were
                 our
                 present
                 purpose
                 heere
                 to
                 declare
                 ,
                 you
                 
                   (
                   to
                   wit
                   Tortus
                
                 )
                 might
                 be
                 taught
                 to
                 know
                 ,
                 that
                 the
                 Kinges
                 excellent
                 Maiesty
                 of
                 
                   Great
                   Britany
                
                 ,
                 and
                 they
                 which
                 agree
                 with
                 him
                 ,
                 to
                 wit
                 ,
                 the
                 Kings
                 of
                 Denmarke
                 and
                 Suetia
                 ,
                 the
                 Princes
                 of
                 Germany
                 ,
                 the
                 Comon-wealthes
                 of
                 Suitzerland
                 and
                 Rhetia
                 ,
                 &
                 all
                 other
                 States
                 ,
                 that
                 adherre
                 vnto
                 vs
                 ,
                 throughout
                 France
                 ,
                 the
                 
                   Low
                   Countryes
                   ,
                   Polonia
                   ,
                   Hungary
                   ,
                   Bohemia
                   ,
                
                 and
                 Austria
                 ,
                 are
                 part
                 of
                 the
                 Lords
                 flocke
                 :
                 and
                 not
                 a
                 meaner
                 ,
                 nor
                 a
                 lesse
                 famous
                 part
                 ,
                 then
                 that
                 of
                 Paul
                 the
                 fifth
                 &c.
                 
              
            
             
               39.
               
               Yea
               although
               it
               were
               your
               present
               purpose
               ,
               you
               could
               neuer
               be
               able
               to
               teach
               vs
               ,
               that
               which
               you
               hereaffirme
               .
               And
               this
               I
               will
               shew
               you
               particulerly
               .
               For
               first
               you
               say
               ,
               your
               King
               agreeth
               
                 (
                 in
                 matters
                 of
                 faith
              
               )
               with
               the
               Kings
               of
               Denmarke
               and
               Suetia
               .
               But
               how
               can
               this
               be
               ?
               They
               be
               Lutheran
               Princes
               ,
               and
               acknowledge
               Christes
               Reall
               Presence
               in
               the
               Eucharist
               ,
               which
               your
               King
               doth
               vtterly
               deny
               .
               Secondly
               ,
               you
               affirme
               the
               
               same
               of
               the
               Princes
               of
               Germany
               ,
               and
               States
               of
               other
               Countryes
               .
               But
               these
               do
               not
               agree
               amongst
               themselues
               ,
               some
               being
               open
               Lutherans
               ,
               and
               others
               Caluinistes
               .
               How
               then
               can
               they
               ,
               being
               deuided
               amongst
               thēselues
               ,
               agree
               with
               your
               King
               ?
               except
               your
               king
               (
               as
               you
               insinuate
               he
               doth
               )
               professe
               Caluinian
               Religiō
               with
               Caluinists
               ,
               and
               Lutheran
               ,
               with
               
                 Lutherans
                 :
                 Omnibus
                 omnia
                 factus
                 ,
                 vt
                 omnes
                 lucrifaciat
                 ,
              
               being
               all
               to
               all
               that
               he
               may
               gaine
               all
               .
               Thirdly
               ,
               suppose
               this
               were
               so
               ,
               though
               it
               be
               not
               :
               and
               that
               all
               Princes
               and
               States
               ,
               as
               well
               Lutherans
               ,
               as
               Caluinistes
               did
               agree
               among
               themselues
               ,
               and
               togeather
               with
               your
               king
               ;
               how
               can
               it
               be
               verified
               ,
               that
               they
               are
               a
               part
               of
               the
               Lords
               flocke
               ?
               This
               I
               vnderstand
               not
               .
               I
               vnderstand
               it
               not
               (
               I
               say
               )
               how
               they
               are
               a
               part
               of
               the
               flocke
               ,
               and
               not
               the
               whole
               flocke
               :
               For
               eyther
               there
               be
               yet
               others
               ,
               besides
               those
               you
               haue
               named
               which
               belong
               to
               the
               Lords
               flocke
               ,
               or
               none
               .
               If
               there
               be
               others
               ,
               why
               then
               did
               you
               not
               name
               them
               ?
               or
               who
               be
               those
               others
               ?
               I
               suppose
               ,
               by
               your
               owne
               iudgement
               ,
               they
               are
               neyther
               Papists
               nor
               Anabaptistes
               .
               For
               these
               you
               reiect
               .
               If
               there
               be
               no
               others
               ,
               besids
               those
               you
               haue
               named
               before
               ,
               wherefore
               did
               you
               then
               call
               them
               a
               part
               ,
               &
               not
               the
               whole
               flocke
               of
               Christ
               ?
               I
               will
               speake
               yet
               more
               cleerely
               .
               If
               the
               kinges
               of
               
                 England
                 ,
                 Denmarke
              
               ,
               and
               Suetia
               ,
               and
               other
               Princes
               and
               States
               which
               agree
               with
               them
               ,
               be
               but
               a
               part
               of
               Christs
               flocke
               ,
               and
               not
               the
               whole
               flocke
               ;
               then
               followeth
               it
               of
               necessity
               ,
               that
               besides
               those
               ,
               there
               is
               another
               part
               of
               Christes
               flocke
               which
               agreeth
               not
               with
               them
               :
               and
               so
               Christs
               flocke
               must
               consist
               of
               two
               partes
               ,
               wherof
               one
               is
               deuided
               from
               the
               other
               .
               Do
               you
               thinke
               so
               indeed
               ?
               If
               you
               do
               not
               ,
               then
               explicate
               your selfe
               better
               .
            
             
             
               40.
               
               But
               let
               vs
               graunt
               this
               also
               ,
               that
               they
               are
               a
               part
               of
               Christs
               flock
               that
               agree
               with
               your
               King
               in
               Religiō
               :
               with
               what
               face
               dare
               you
               yet
               affirme
               ,
               
                 that
                 part
                 to
                 be
                 no
                 meaner
                 ,
                 nor
                 lesse
                 famous
                 a
                 part
                 ,
                 then
                 that
                 of
                 Pope
                 Paul
                 the
                 fifth
                 ?
              
               This
               I
               vnderstand
               lesse
               then
               the
               other
               .
               For
               with
               Paul
               the
               fifth
               ,
               agree
               Rodulph
               the
               Emperour
               ,
               the
               Kinges
               of
               
                 Spaine
                 ,
                 France
                 ,
                 Polonia
              
               ,
               the
               Archdukes
               of
               Austria
               ,
               the
               Princes
               Electors
               of
               
                 Mentz
                 ,
                 Treuers
                 ,
                 Cullen
              
               ,
               the
               Dukes
               of
               
                 Bauaria
                 ,
                 Lorayne
                 ,
                 Brabant
                 ,
                 Franconia
                 ,
                 Tuscany
                 ,
              
               the
               Bishops
               of
               
                 Bamberge
                 ,
                 Constance
                 ,
                 Spire
                 ,
                 Wormes
                 ,
                 Paderborne
              
               &c.
               to
               omit
               many
               others
               :
               and
               yet
               dare
               you
               be
               so
               bould
               as
               to
               affirme
               that
               this
               is
               a
               more
               meane
               ,
               and
               lesse
               famous
               part
               ,
               then
               that
               which
               agreeth
               with
               your
               King
               in
               matters
               of
               Religion
               ?
               You
               are
               totoo
               intemperate
               in
               auouching
               :
               and
               I
               doubt
               not
               ,
               but
               your
               King
               ,
               who
               is
               of
               no
               dull
               wit
               ,
               will
               easily
               perceaue
               ,
               that
               you
               very
               grossely
               flatter
               him
               .
            
          
           
             
               The
               tweluth
               Paradoxe
               .
            
             
               41.
               
               YOV
               say
               ,
               that
               it
               is
               not
               now
               free
               for
               the
               King
               of
               England
               to
               change
               his
               Religion
               ,
               or
               permit
               the
               Catholicke
               in
               his
               Kingdome
               ,
               because
               he
               hath
               sworne
               twice
               to
               the
               contrary
               .
               For
               thus
               you
               write
               
                 pag.
                 81.
              
               of
               your
               booke
               ,
               speaking
               to
               Tortus
               .
               Nec
               in
               eo
               Regi
               audiendus
               ,
               qui
               consilium
               das
               de
               religione
               liberè
               habenda
               :
               integrum
               hoc
               iam
               illi
               non
               est
               .
               Nam
               non
               semel
               periurus
               sit
               ,
               quin
               bis
               ,
               si
               te
               audiat
               .
               Qua
               enim
               (
               siqua
               est
               fidei
               bis
               data
               conscientia
               )
               vel
               conscientia
               ,
               vel
               fide
               ,
               ferret
               in
               regnis
               suis
               ritus
               vestros
               ,
               vel
               vsum
               eorum
               publicum
               ,
               qui
               susceptâ
               primùm
               Scotiae
               ,
               susceptâ
               deinde
               Angliae
               Coronâ
               Regiâ
               ,
               vtrolique
               solemni
               ritu
               ,
               Deo
               iusiurandum
               praestitit
               de
               conseruanda
               
               
                 in
                 Statu
                 suo
                 illa
                 colendi
                 Dei
                 formula
                 ,
                 nec
                 alia
                 ,
                 quàm
                 quae
                 in
                 regnis
                 suis
                 tum
                 publicè
                 recepta
                 ,
                 &
                 vtriusque
                 Gentis
                 legibus
                 stabilita
                 esset
                 ?
              
               
                 Neither
                 in
                 this
                 point
                 are
                 you
                 to
                 be
                 heard
                 of
                 the
                 King
                 ,
                 in
                 that
                 you
                 giue
                 him
                 counsaile
                 to
                 permit
                 the
                 free
                 exercise
                 of
                 religion
                 ;
                 this
                 being
                 not
                 lawfull
                 for
                 him
                 now
                 to
                 do
                 .
                 For
                 that
                 therby
                 he
                 shall
                 not
                 be
                 once
                 ,
                 but
                 twice
                 periured
                 ,
                 if
                 he
                 heare
                 you
                 herin
                 .
                 For
                 with
                 what
                 fayth
                 or
                 conscience
                 (
                 if
                 there
                 be
                 any
                 conscience
                 of
                 fayth
                 twice
                 giuen
                 )
                 can
                 he
                 admit
                 your
                 cerimonies
                 ,
                 or
                 the
                 publike
                 vse
                 therof
                 ,
                 who
                 when
                 he
                 was
                 first
                 Crowned
                 in
                 Scotland
                 ,
                 and
                 after
                 in
                 England
                 ,
                 did
                 most
                 solemnely
                 sweare
                 to
                 God
                 in
                 both
                 places
                 ,
                 to
                 mantaine
                 in
                 his
                 Dominions
                 that
                 forme
                 of
                 Religion
                 ,
                 and
                 no
                 other
                 ,
                 which
                 was
                 then
                 receaued
                 publikely
                 in
                 his
                 Kingdomes
                 ,
                 and
                 established
                 by
                 the
                 lawes
                 of
                 both
                 Realmes
                 &
                 c
                 ?
              
            
             
               42.
               
               Truly
               I
               perceaue
               you
               threaten
               your
               King
               ,
               that
               he
               shall
               be
               accompted
               periured
               ,
               if
               he
               permit
               the
               Catholicke
               Religion
               in
               his
               Kingdome
               ,
               or
               forsake
               his
               owne
               ,
               &
               imbrace
               another
               .
               What
               ?
               do
               you
               not
               thinke
               it
               lawfull
               for
               him
               to
               change
               his
               Religion
               ,
               if
               he
               haue
               sworne
               he
               will
               not
               do
               it
               ?
               So
               it
               seemes
               ,
               belike
               .
               But
               ,
               how
               if
               the
               Religion
               be
               false
               which
               he
               hath
               sworne
               to
               mantaine
               ?
               What
               shall
               he
               then
               do
               ?
               Shall
               he
               persist
               rather
               in
               his
               false
               Religion
               ,
               then
               breake
               his
               oath
               ?
               Take
               heed
               what
               you
               say
               .
               
                 An
                 oath
              
               (
               say
               the
               Lawiers
               )
               
                 is
                 no
                 band
                 of
                 iniquity
              
               ,
               and
               I
               may
               adde
               ,
               
                 nor
                 of
                 falsity
              
               .
               And
               therfore
               notwithstanding
               an
               oath
               neuer
               so
               often
               made
               ,
               a
               man
               may
               change
               his
               Religion
               if
               it
               be
               false
               :
               he
               may
               annull
               his
               pact
               or
               couenant
               ,
               if
               it
               be
               vniust
               .
               This
               is
               most
               certaine
               .
               What
               would
               you
               do
               if
               your
               King
               should
               say
               ,
               that
               the
               Religiō
               is
               false
               which
               he
               now
               professeth
               ?
               
               Would
               you
               vrge
               him
               vpon
               his
               oath
               ?
               That
               ,
               in
               an
               euill
               act
               ,
               is
               annulled
               .
               What
               ?
               Would
               you
               persuade
               him
               to
               forsake
               his
               false
               Religion
               ,
               &
               imbrace
               the
               true
               ?
               I
               thinke
               you
               would
               .
               Why
               do
               you
               then
               dissemble
               ?
               Why
               do
               you
               so
               much
               vrge
               the
               King
               vpon
               his
               oath
               ,
               as
               though
               vpon
               no
               occasion
               or
               euent
               soeuer
               it
               were
               lawfull
               to
               chang
               a
               Religion
               that
               is
               once
               confirmed
               by
               an
               oath
               ,
               although
               it
               be
               impious
               and
               false
               ?
               Go
               too
               ,
               gather
               your
               wittes
               togeather
               a
               little
               better
               ,
               and
               then
               speake
               .
               43.
               
               One
               thing
               I
               would
               yet
               demaund
               of
               you
               ,
               and
               that
               is
               this
               :
               Your
               King
               in
               his
               booke
               of
               Premonition
               ,
               doth
               exhort
               Catholicke
               Kings
               and
               Princes
               ,
               that
               they
               should
               forsake
               the
               faith
               and
               Religion
               ,
               which
               hitherto
               they
               haue
               professed
               vnder
               the
               Pope
               ,
               and
               imbrace
               the
               English
               Religion
               which
               the
               King
               professeth
               .
               Now
               ,
               it
               is
               well
               knowne
               ,
               that
               most
               of
               these
               Princes
               ,
               in
               their
               Coronation
               do
               sweare
               ,
               that
               they
               will
               neuer
               do
               it
               ,
               to
               wit
               ,
               change
               their
               Religion
               .
               Heere
               I
               demaund
               (
               I
               say
               )
               whether
               your
               King
               hath
               lawfully
               and
               prudently
               exhorted
               them
               to
               do
               it
               ,
               or
               no
               ?
               If
               he
               hath
               done
               it
               lawfully
               and
               prudently
               ,
               why
               do
               you
               accuse
               the
               Catholickes
               ,
               who
               do
               but
               the
               like
               in
               a
               better
               cause
               ?
               If
               he
               did
               it
               vnlawfully
               and
               imprudently
               ;
               why
               did
               you
               not
               admonish
               him
               ,
               to
               surcease
               from
               such
               an
               ,
               Exhortation
               :
               seeing
               yow
               are
               his
               Chaplaine
               ,
               and
               perhaps
               in
               this
               matter
               ,
               his
               Secretary
               ?
               Thus
               you
               stumble
               at
               euery
               blocke
               .
            
          
           
             
             
               The
               thirtenth
               Paradoxe
               .
            
             
               44.
               
               YOv
               say
               ,
               that
               
                 Cardinall
                 Bellarmine
              
               is
               a
               Vow-breaker
               ,
               because
               of
               a
               Iesuite
               he
               is
               become
               a
               Cardinall
               .
               For
               thus
               you
               write
               pag.
               56.
               
               
                 At
                 votum
                 non
                 video
                 cur
                 à
                 Mattheaeo
              
               (
               Torto
               )
               
                 nominari
                 debuit
                 ,
                 nisi
                 si
                 interposita
                 voti
                 mentione
                 ,
                 Domino
                 suo
              
               (
               Bellarmino
               )
               
                 gratificari
                 voluit
                 ,
                 quo
                 olim
                 Iesuita
                 factus
                 ,
                 voti
                 se
                 reum
                 fecit
                 ,
                 &
                 hoc
                 votum
                 iam
                 fregit
                 ,
                 postquam
                 ostrum
                 induit
                 .
              
               
                 But
                 I
                 do
                 not
                 see
                 how
                 it
                 can
                 be
                 called
                 a
                 vow
                 by
                 Matthew
                 
                   (
                   Tortus
                   ,
                
                 )
                 vnlesse
                 ,
                 in
                 mentioning
                 of
                 the
                 same
                 ,
                 he
                 would
                 needes
                 gratify
                 his
                 Maister
                 
                   (
                   Bellarmine
                   )
                
                 ,
                 who
                 being
                 somtime
                 a
                 vowed
                 Iesuite
                 ,
                 hath
                 now
                 broken
                 that
                 vow
                 by
                 putting
                 on
                 purple
                 &c.
                 
              
            
             
               45.
               
               It
               seemes
               you
               vnderstand
               aswell
               what
               it
               is
               to
               be
               a
               Vow-breaker
               ,
               as
               a
               periured
               person
               .
               And
               euen
               as
               a
               little
               before
               you
               did
               pronounce
               your
               King
               to
               be
               forsworne
               ,
               if
               he
               should
               admit
               Catholicke
               Religion
               in
               his
               Kingdome
               :
               So
               now
               you
               pronounce
               
                 Cardinall
                 Bellarmine
              
               to
               be
               a
               Vow-breaker
               ,
               because
               against
               his
               will
               he
               admitted
               the
               Dignity
               of
               a
               Cardinal
               .
               Truly
               you
               are
               very
               ready
               to
               vpbraid
               and
               taunt
               .
               And
               why
               ,
               I
               pray
               you
               ,
               doe
               you
               not
               call
               Luther
               ,
               a
               Vow-breaker
               ,
               who
               of
               a
               Monke
               became
               a
               married
               man
               (
               if
               he
               may
               be
               called
               a
               married
               man
               ,
               and
               not
               rather
               a
               sacrilegious
               fornicator
               and
               adulterer
               ?
               )
               Why
               not
               also
               a
               periured
               person
               ,
               that
               reiecting
               the
               ancient
               faith
               ,
               which
               he
               had
               receyued
               from
               Christ
               ,
               the
               Apostles
               ,
               and
               his
               Ancestours
               most
               holy
               and
               learned
               men
               ,
               and
               sealed
               with
               an
               oath
               ,
               did
               imbrace
               a
               new
               Religion
               ,
               repugnant
               to
               Christ
               and
               the
               truth
               ?
            
             
             
               46.
               
               That
               you
               may
               therefore
               vnderstand
               the
               matter
               ,
               heare
               then
               what
               followeth
               :
               It
               is
               one
               thing
               to
               vow
               ,
               or
               promise
               to
               God
               any
               thing
               absolutely
               and
               simply
               ;
               and
               another
               thing
               to
               doe
               it
               with
               a
               certayne
               limitation
               .
               He
               that
               voweth
               after
               the
               first
               manner
               ,
               is
               bound
               to
               performe
               that
               which
               he
               promiseth
               :
               he
               that
               voweth
               after
               the
               second
               māner
               may
               be
               quit
               of
               his
               band
               ,
               when
               the
               limitation
               therof
               doth
               suffer
               the
               same
               .
               Exāples
               herof
               we
               haue
               in
               the
               old
               Testamēt
               .
               For
               the
               Daughters
               &
               Wiues
               did
               vse
               to
               vow
               with
               this
               limitation
               ,
               to
               wit
               ,
               if
               their
               Parents
               and
               Husbāds
               did
               consent
               therto
               .
               
                 (
                 Numb
                 .
                 30.
              
               )
               The
               Nazaraeans
               in
               like
               manner
               vowed
               with
               this
               limitation
               ,
               to
               wit
               ,
               they
               bound
               themselues
               for
               a
               certaine
               time
               only
               ,
               &
               not
               for
               their
               whole
               life
               .
               
                 (
                 Numb
                 .
                 6.
              
               )
               So
               likewise
               doe
               we
               in
               our
               SOCIETY
               .
               He
               that
               bindeth
               himself
               by
               a
               simple
               vow
               ,
               is
               not
               thought
               to
               be
               otherwise
               obliged
               thē
               at
               the
               arbitrement
               of
               his
               Superiours
               :
               So
               as
               if
               he
               should
               be
               by
               them
               ,
               for
               a
               iust
               cause
               ,
               dismissed
               out
               of
               the
               SOCIETY
               ,
               the
               band
               or
               obligation
               ceaseth
               .
               But
               he
               that
               bindeth
               himselfe
               by
               a
               solemne
               vow
               ,
               dependeth
               on
               the
               arbitrement
               of
               the
               Pope
               ,
               who
               may
               take
               him
               from
               the
               SOCIETY
               ,
               and
               place
               him
               in
               any
               other
               Degree
               or
               Dignity
               .
               And
               what
               new
               thing
               is
               this
               now
               I
               pray
               you
               ?
               The
               like
               is
               dayly
               exercised
               amongst
               you
               .
               You
               promise
               your
               King
               Allegiance
               and
               Obedience
               ,
               but
               with
               this
               double
               limitatiō
               .
               First
               ,
               as
               long
               as
               you
               remaine
               in
               England
               .
               Secondly
               ,
               as
               long
               as
               the
               King
               doth
               not
               chang
               his
               Religion
               .
               For
               if
               it
               be
               otherwise
               ,
               you
               thinke
               you
               are
               not
               bound
               thereunto
               .
            
          
           
             
             
               The
               fourteenth
               Paradoxe
               .
            
             
               47.
               
               YOV
               say
               ,
               the
               Catholickes
               teach
               ,
               fidelity
               not
               to
               be
               kept
               ,
               and
               falshood
               to
               be
               lawfull
               .
               For
               thus
               you
               write
               pag.
               156.
               of
               your
               booke
               .
               
                 Vos
                 qui
                 fidem
                 non
                 seruandam
                 ,
                 id
                 est
                 ,
                 perfidiam
                 licitam
                 ,
                 legitimamque
                 docetis
                 ;
                 etiámne
                 vos
                 quicquam
                 de
                 perfidia
                 audetis
                 hiscere
                 ?
                 &
                 in
                 turpitudinem
                 vestram
                 ,
                 etiam
                 vel
                 nomen
                 nominare
                 ?
              
               
                 You
                 ,
                 that
                 teach
                 fidelity
                 not
                 to
                 be
                 kept
                 ,
                 that
                 is
                 to
                 say
                 ,
                 falshood
                 to
                 lawfull
                 ;
                 dare
                 you
                 (
                 I
                 say
                 )
                 as
                 much
                 as
                 once
                 open
                 your
                 lippes
                 against
                 falshood
                 or
                 perfidiousnes
                 ?
                 or
                 to
                 name
                 the
                 thing
                 to
                 your
                 owne
                 shame
                 ?
              
            
             
               48.
               
               But
               stay
               ,
               my
               friend
               ;
               who
               be
               they
               with
               vs
               that
               teach
               this
               doctrine
               ?
               If
               your
               set
               purpose
               be
               nothing
               els
               ,
               but
               to
               deale
               falsely
               and
               to
               calūniate
               ,
               it
               is
               no
               great
               meruaile
               ,
               if
               you
               write
               thus
               .
               For
               (
               be
               it
               spoken
               with
               your
               good
               leaue
               )
               this
               is
               a
               loudlye
               ,
               and
               a
               manifest
               calumniation
               .
               But
               if
               you
               be
               desirous
               of
               truth
               (
               as
               it
               becommed
               you
               to
               haue
               byn
               ;
               )
               why
               did
               you
               not
               examine
               the
               matter
               first
               ,
               before
               you
               wrote
               it
               downe
               ?
               No
               doubt
               ,
               but
               you
               should
               haue
               found
               another
               kind
               of
               doctrine
               amongst
               Catholicks
               .
               And
               if
               you
               yet
               please
               ,
               you
               may
               see
               ,
               what
               I
               haue
               formerly
               written
               of
               this
               argument
               in
               my
               Disputation
               ,
               
                 Of
                 keeping
                 faith
              
               (
               or
               promise
               )
               
                 to
                 Heretickes
              
               :
               and
               in
               my
               
                 Sundry
                 mixt
                 Questions
              
               of
               the
               same
               matter
               .
               And
               there
               shall
               you
               find
               ,
               what
               the
               Catholickes
               truly
               and
               really
               thinke
               of
               this
               point
               ;
               and
               vvhat
               our
               Aduersaries
               do
               falsely
               calumniate
               .
            
          
           
             
             
               The
               fifteenth
               Paradoxe
               .
            
             
               49.
               
               YOV
               say
               ,
               that
               the
               Catholicks
               are
               of
               the
               race
               of
               Malchus
               ,
               for
               that
               they
               heare
               and
               interprete
               all
               with
               the
               left
               eare
               ,
               and
               nothing
               with
               the
               right
               .
               For
               thus
               you
               write
               pag.
               92.
               of
               your
               booke
               :
               
                 Interea
                 tamen
                 dextrâ
                 datum
                 ,
                 dextrâ
                 positum
                 ,
                 quicquid
                 in
                 Iuramento
                 positum
                 .
                 Quod
                 dextrâ
                 datum
                 est
                 ,
                 vos
                 sinistrâ
                 accepistis
                 ,
                 &
                 de
                 Malchi
                 prosapia
                 estis
                 ,
                 cui
                 praecisa
                 auris
                 dextra
                 :
                 nec
                 vlla
                 vobis
                 auris
                 reliqua
                 ,
                 nisi
                 sinistra
                 ,
                 qua
                 auditis
                 omnia
                 ;
                 omnium
                 ,
                 quae
                 à
                 nobis
                 dicuntur
                 ,
                 sinistri
                 auditores
                 &
                 interpretes
                 .
              
               
                 In
                 the
                 meane
                 while
                 notwithstanding
                 ,
                 whatsoeuer
                 is
                 put
                 in
                 an
                 oath
                 ,
                 is
                 giuen
                 with
                 the
                 right
                 ,
                 is
                 put
                 with
                 the
                 right
                 .
                 That
                 which
                 is
                 giuen
                 with
                 the
                 right
                 ,
                 you
                 receaue
                 with
                 the
                 left
                 ,
                 and
                 are
                 of
                 the
                 race
                 of
                 Malchus
                 ,
                 who
                 had
                 his
                 right
                 eare
                 cut
                 of
                 :
                 Neither
                 haue
                 you
                 any
                 right
                 eare
                 ,
                 but
                 a
                 left
                 ,
                 wherwith
                 you
                 heare
                 ,
                 all
                 things
                 ;
                 and
                 become
                 the
                 sinister
                 hearers
                 and
                 interpreters
                 of
                 all
                 things
                 ,
                 that
                 are
                 said
                 by
                 vs
                 &c.
                 
              
            
             
               50.
               
               Thus
               you
               hould
               on
               ,
               after
               your
               wonted
               manner
               ,
               either
               to
               trifle
               ,
               or
               calumniate
               .
               But
               I
               care
               not
               .
               Let
               vs
               graunt
               ,
               what
               you
               say
               ,
               to
               wit
               ,
               that
               the
               Catholiks
               
                 are
                 of
                 the
                 race
                 of
                 Malchus
                 .
              
               What
               get
               you
               by
               this
               ?
               Truly
               nothing
               that
               makes
               against
               vs.
               For
               do
               you
               not
               know
               ,
               out
               of
               the
               Ghospell
               ,
               that
               assoone
               as
               Malchus
               his
               right
               eare
               was
               cut
               of
               ,
               it
               was
               againe
               presently
               restored
               by
               Christ
               ?
               And
               to
               this
               end
               ,
               that
               he
               should
               heare
               or
               interpret
               nothing
               with
               the
               left
               ,
               but
               all
               with
               the
               right
               eare
               ?
               If
               you
               therfor
               wil
               haue
               vs
               to
               be
               
                 of
                 the
                 race
                 of
                 Malchꝰ
              
               ,
               you
               must
               confesse
               ,
               that
               this
               was
               so
               brought
               to
               passe
               by
               Christ
               for
               vs
               ,
               that
               we
               should
               heare
               and
               interpret
               all
               with
               our
               
               right
               eares
               ,
               and
               nothing
               with
               our
               left
               alone
               .
            
             
               51.
               
               But
               if
               I
               listed
               in
               like
               sort
               to
               iest
               ,
               I
               would
               not
               say
               ,
               that
               you
               were
               of
               the
               race
               of
               Malchus
               ,
               whose
               eare
               was
               cut
               of
               ;
               but
               rather
               of
               the
               race
               of
               the
               Iewes
               ,
               who
               haue
               eares
               ,
               and
               yet
               heare
               not
               ,
               according
               to
               that
               of
               
                 S.
                 Matthew
                 13.
                 14.
                 
                 Auditu
                 audietis
                 &c.
                 You
                 shall
                 heare
                 with
                 you
                 eares
                 ,
                 and
                 you
                 shall
                 not
                 vnderstand
                 ;
                 and
                 seeing
                 ,
                 you
                 shall
                 see
                 ,
                 and
                 shall
                 not
                 see
                 .
                 For
                 the
                 hart
                 of
                 this
                 people
                 is
                 waxed
                 grosse
                 ,
                 and
                 with
                 their
                 eares
                 they
                 haue
                 heauily
                 heard
                 :
                 and
                 their
                 eyes
                 they
                 haue
                 shut
                 &c.
              
               and
               the
               rest
               that
               followeth
               .
               But
               I
               will
               not
               deale
               so
               with
               you
               .
            
          
        
         
           
             THE
             THIRD
             CHAPTER
             :
          
           
             Of
             the
             Kinges
             Supremacy
             badly
             defended
             by
             his
             Chaplaine
             .
          
           
             SEING
             you
             haue
             once
             determined
             to
             flatter
             the
             King
             ,
             you
             go
             about
             to
             defend
             and
             approue
             whatsoeuer
             you
             imagine
             will
             please
             him
             .
             And
             with
             this
             mind
             &
             desire
             ,
             you
             are
             imboldned
             to
             defend
             the
             Primacy
             of
             the
             Church
             ,
             which
             he
             vsurpeth
             to
             himselfe
             .
             But
             truly
             very
             vnluckily
             :
             For
             in
             this
             kind
             you
             commit
             a
             double
             fault
             .
             First
             because
             you
             bring
             many
             Arguments
             which
             do
             ouerthrow
             the
             Kings
             Supremacy
             ,
             which
             yet
             you
             do
             for
             lacke
             of
             foresight
             .
             SECONDLY
             because
             the
             Argumentes
             you
             bring
             for
             proofe
             of
             the
             said
             Supremacy
             in
             the
             King
             ,
             are
             of
             so
             small
             reckoning
             or
             accompt
             ,
             as
             they
             seeme
             contemptible
             .
             
             I
             will
             lay
             them
             both
             open
             before
             you
             :
             and
             for
             that
             which
             belongeth
             to
             the
             first
             head
             or
             point
             ,
             these
             Arguments
             may
             be
             deduced
             out
             of
             your
             owne
             Principles
             ,
             against
             the
             Kings
             Supremacy
             .
          
           
             
               The
               first
               Argument
               ,
               against
               the
               Kings
               Supremacy
               ,
               taken
               out
               of
               the
               Chaplaines
               owne
               Doctrine
               .
            
             
               2.
               
               THE
               first
               Argument
               I
               frame
               thus
               :
               He
               hath
               not
               the
               Primacy
               of
               the
               Church
               ,
               who
               hath
               no
               iurisdiction
               Ecclesiasticall
               ,
               neither
               in
               the
               interiour
               Court
               ,
               nor
               exteriour
               :
               But
               the
               King
               ,
               out
               of
               your
               owne
               Doctrine
               hath
               no
               iurisdiction
               Ecclesiasticall
               ,
               neither
               in
               the
               interiour
               Court
               ,
               nor
               exteriour
               :
               Ergo
               ,
               he
               hath
               not
               the
               Primacy
               of
               the
               Church
               .
               The
               maior
               proposition
               is
               cleare
               of
               it selfe
               ,
               because
               by
               the
               name
               of
               Primacy
               ,
               we
               vnderstand
               nothing
               els
               in
               this
               place
               ,
               but
               supreme
               Iurisdiction
               Ecclesiasticall
               .
               He
               then
               who
               hath
               no
               iurisdiction
               Ecclesiasticall
               ,
               neither
               internall
               nor
               externall
               ,
               hath
               not
               the
               Primacy
               of
               the
               Church
               :
               But
               the
               King
               ,
               by
               your
               doctrine
               hath
               none
               ,
               neither
               internall
               ,
               nor
               externall
               .
            
             
               3.
               
               Not
               internall
               :
               For
               that
               this
               Iurisdiction
               consisteth
               in
               the
               power
               of
               the
               Keyes
               ,
               or
               in
               the
               power
               or
               authority
               of
               forgiuing
               sinnes
               in
               the
               Court
               of
               Consciēce
               ,
               which
               the
               King
               hath
               not
               ,
               as
               you
               confesse
               pag.
               380.
               of
               your
               booke
               ,
               in
               these
               words
               :
               
                 Rex
                 non
                 assumit
                 ius
                 Clauium
              
               .
               The
               King
               doth
               not
               assume
               ,
               or
               take
               vpon
               him
               ,
               the
               power
               of
               the
               Keyes
               .
               And
               worthily
               .
               For
               that
               Christ
               
               spake
               not
               to
               Kings
               ,
               but
               to
               the
               Apostles
               ,
               when
               he
               said
               ,
               
                 Accipite
                 Spiritum
                 Sanctum
                 &c.
                 
                 Receyue
                 the
                 holy
                 Ghost
                 :
                 whose
                 sinnes
                 you
                 forgiue
                 ,
                 shal
                 be
                 forgiuen
                 them
                 :
                 and
                 whose
                 sinnes
                 you
                 retaine
                 ,
                 shal
                 be
                 retained
                 &c.
                 
              
            
             
               4.
               
               Not
               externall
               :
               For
               this
               I
               will
               euidently
               euince
               out
               of
               your
               owne
               Principles
               ,
               which
               are
               these
               three
               .
               The
               first
               ,
               that
               the
               Iurisdiction
               Ecclesiasticall
               of
               the
               exteriour
               Court
               ,
               is
               not
               founded
               vpon
               any
               other
               place
               ,
               then
               that
               of
               
                 S.
                 Matthew
                 18.
                 17.
                 
                 Dic
                 Ecclesiae
                 &c.
                 Tell
                 the
                 Church
                 :
                 if
                 he
                 will
                 not
                 heare
                 the
                 Church
                 ,
                 let
                 him
                 be
                 vnto
                 thee
                 ,
                 as
                 an
                 Ethnicke
                 and
                 Publicane
                 .
              
               Your
               second
               Principle
               is
               ,
               that
               the
               Iurisdiction
               which
               is
               founded
               on
               that
               place
               ,
               is
               nothing
               els
               ,
               then
               the
               Right
               of
               Censuring
               ,
               or
               power
               to
               excommunicate
               .
               Your
               third
               is
               ,
               that
               the
               King
               hath
               not
               the
               Right
               of
               Censuring
               ,
               or
               power
               to
               excommunicate
               .
               I
               doubt
               not
               ,
               but
               you
               will
               acknowledg
               these
               your
               three
               Principles
               .
               And
               the
               last
               ,
               you
               set
               downe
               pag.
               151.
               of
               your
               booke
               in
               these
               words
               :
               
                 Nos
                 Principi
                 potestatem
                 Censurae
                 non
                 facimus
                 .
              
               We
               do
               not
               giue
               power
               ,
               or
               authority
               to
               the
               King
               to
               vse
               Censures
               .
               And
               againe
               
                 pag.
                 380.
                 
                 Rex
                 non
                 assumit
                 ius
                 Censurae
                 .
              
               The
               King
               doth
               not
               take
               vpon
               him
               the
               Right
               or
               power
               of
               vsing
               Censures
               .
               The
               former
               two
               Principles
               you
               in
               like
               manner
               set
               downe
               pag
               41.
               thus
               :
               
                 Censura
                 duplex
                 est
                 ;
                 Publicani
                 &
                 Ethnici
                 ;
                 minor
                 &
                 maior
                 .
                 Minor
                 à
                 Sacramentis
                 excludit
                 modò
                 .
                 De
                 maiore
                 verò
                 ,
                 quae
                 arcet
                 Ecclesia
                 ipsa
                 ,
                 quae
                 perinde
                 reddit
                 ,
                 vt
                 Ethnicos
                 ,
                 vix
                 quisquam
                 est
                 ,
                 quin
                 fateatur
                 ,
                 institutam
                 eam
                 à
                 Christo
                 ,
                 Matth.
                 18.
                 per
                 verba
                 ,
              
               Dic
               Ecclesiae
               ;
               si
               Ecclesiam
               non
               audierit
               ,
               sit
               tibi
               sicut
               Ethnicus
               .
               
                 De
                 exteriori
                 foro
                 ibi
                 agitur
                 .
                 Exterioris
                 fori
                 Iurisdictio
                 ,
                 illo
                 ,
                 nec
                 alio
                 loco
                 fundata
                 est
                 .
              
               
                 A
                 Censure
                 is
                 two-fold
                 ;
                 to
                 witt
                 of
                 the
                 Publican
                 &
                 Ethnick
                 ;
                 
                 the
                 lesser
                 and
                 the
                 greater
                 .
                 The
                 lesser
                 doth
                 exclude
                 frō
                 Sacraments
                 for
                 the
                 present
                 .
                 But
                 as
                 for
                 the
                 greater
                 ,
                 which
                 casteth
                 out
                 of
                 the
                 Church
                 it selfe
                 ,
                 and
                 maketh
                 men
                 like
                 vnto
                 Ethnicks
                 ,
                 there
                 is
                 scarce
                 any
                 man
                 ,
                 but
                 will
                 confesse
                 ,
                 that
                 it
                 was
                 instituted
                 by
                 Christ
                 
                   Matth.
                   18.
                
                 by
                 these
                 words
                 .
                 
                   Tell
                   the
                   Church
                   ;
                   if
                   he
                   will
                   not
                   heare
                   the
                   Church
                   ,
                   let
                   him
                   be
                   vnto
                   thee
                   as
                   an
                   Ethnicke
                   .
                
                 And
                 in
                 that
                 place
                 is
                 it
                 meant
                 of
                 the
                 exteriour
                 Court
                 :
                 the
                 iurisdiction
                 of
                 which
                 exteriour
                 Court
                 is
                 grounded
                 on
                 that
                 ,
                 and
                 no
                 other
                 place
                 &c.
                 
              
               Marke
               well
               what
               heere
               you
               say
               .
               The
               iurisdiction
               of
               the
               externall
               Court
               ,
               where
               is
               it
               founded
               in
               the
               Ghospell
               ?
               
                 In
                 no
                 other
                 place
              
               ,
               (
               say
               you
               )
               
                 then
                 in
                 Matth.
              
               18.
               
               It
               is
               wel
               .
               I
               desire
               no
               more
               .
            
             
               5.
               
               Hence
               then
               do
               I
               thus
               now
               conclude
               :
               All
               Iurisdiction
               Ecclesiasticall
               of
               the
               externall
               Court
               ,
               is
               founded
               in
               that
               only
               place
               ,
               
                 Dic
                 Ecclesiae
              
               ,
               tell
               the
               Church
               :
               But
               the
               King
               hath
               not
               the
               Iurisdiction
               that
               is
               founded
               in
               that
               place
               :
               Ergo
               ,
               he
               hath
               no
               iurisdiction
               founded
               in
               the
               Ghospell
               of
               Christ
               ,
               but
               in
               the
               braynes
               of
               his
               Chaplayne
               .
               Consider
               now
               well
               ,
               how
               you
               will
               deale
               with
               your
               King
               ,
               who
               by
               your
               own
               Doctrine
               is
               deuested
               of
               all
               Ecclesiasticall
               power
               :
               and
               recall
               those
               wordes
               of
               yours
               ,
               that
               you
               wrote
               pag.
               90.
               of
               your
               Booke
               ,
               
                 Primatus
                 spiritualis
                 debetur
                 Regibus
                 omni
                 iure
                 .
              
               The
               spirituall
               Primacy
               is
               due
               vnto
               Kinges
               by
               all
               right
               .
               No
               truly
               ,
               not
               by
               all
               right
               :
               for
               ,
               as
               now
               yow
               confesse
               ,
               they
               haue
               it
               not
               by
               right
               of
               the
               Ghospell
               ,
               or
               new
               Testament
               .
            
          
           
             
             
               The
               second
               Argument
               .
            
             
               6.
               
               THE
               second
               argument
               which
               I
               produce
               ,
               no
               lesse
               forcible
               then
               the
               former
               ,
               is
               this
               :
               He
               hath
               not
               the
               Supremacy
               of
               the
               Church
               ,
               who
               cannot
               (
               by
               his
               power
               Spirituall
               )
               expell
               out
               of
               the
               Church
               ,
               any
               man
               ,
               although
               he
               be
               neuer
               so
               guilty
               or
               faulty
               :
               and
               yet
               himselfe
               ,
               if
               he
               be
               guilty
               ,
               may
               be
               expelled
               by
               others
               :
               or
               (
               which
               is
               the
               same
               thing
               )
               cannot
               excommunicate
               any
               man
               ,
               and
               yet
               may
               be
               excommunicated
               himself
               by
               others
               .
               But
               your
               King
               ,
               by
               your
               owne
               Doctrine
               cannot
               excommunicate
               ,
               or
               cast
               out
               of
               the
               Church
               any
               mā
               ;
               and
               yet
               himself
               may
               be
               excommunicated
               ,
               and
               cast
               out
               by
               others
               :
               Ergo
               ,
               according
               to
               your
               Doctrine
               ,
               he
               hath
               not
               the
               Primacy
               of
               the
               Church
               .
            
             
               7.
               
               The
               Maior
               is
               certayne
               ,
               and
               is
               manifest
               by
               a
               like
               example
               .
               For
               as
               he
               is
               not
               accompted
               a
               King
               ,
               who
               cannot
               banish
               or
               exile
               out
               of
               his
               Realme
               any
               man
               ,
               though
               neuer
               so
               wicked
               ;
               and
               yet
               himselfe
               notwithstāding
               may
               be
               banished
               and
               exiled
               by
               others
               ,
               if
               he
               offēd
               :
               euen
               so
               standeth
               the
               matter
               in
               this
               our
               case
               .
               Now
               I
               subsume
               thus
               :
               But
               the
               King
               can
               excommunicate
               ,
               or
               cast
               out
               of
               the
               Church
               no
               man
               ,
               because
               
                 he
                 hath
                 not
                 the
                 Right
                 or
                 power
                 to
                 censure
                 ,
              
               as
               your self
               speaketh
               :
               &
               yet
               notwithstanding
               may
               he
               be
               excommunicated
               himself
               ,
               or
               driuen
               out
               of
               the
               Church
               ,
               as
               you
               confesse
               pag.
               39.
               of
               your
               Booke
               in
               these
               words
               :
               
                 Aliudest
                 priuare
                 Regem
                 bonis
                 Ecclesiae
                 communibus
                 ,
                 quod
                 facit
                 sententia
                 ,
                 &
                 potest
                 fortè
                 Pontifex
                 :
                 aliud
                 priuare
                 bono
                 proprio
                 ,
                 idest
                 regno
                 suo
                 ,
                 quod
                 non
                 facit
                 sententia
                 ,
                 nec
                 potest
                 Pontifex
                 .
                 Priuabit
                 censura
                 Pontificis
                 societate
                 fidelium
                 ,
                 quâ
                 fideles
                 sunt
                 :
                 bonum
                 
                 illud
                 enim
                 spirituale
                 &
                 ab
                 Ecclesia
                 .
                 Non
                 priuabit
                 obedientia
                 subditorum
                 ,
                 quâ
                 subditi
                 sunt
                 :
                 bonum
                 enim
                 ciuile
                 hoc
                 ,
                 nec
                 ab
                 Ecclesia
                 &c.
                 
              
               
                 It
                 is
                 one
                 thing
                 to
                 depriue
                 a
                 King
                 of
                 the
                 cōmon
                 
                   (
                   or
                   spirituall
                
                 )
                 goods
                 of
                 the
                 Church
                 which
                 the
                 sentence
                 
                   (
                   of
                   Excommunication
                
                 )
                 doth
                 ,
                 &
                 perhaps
                 the
                 Pope
                 can
                 :
                 It
                 is
                 another
                 thing
                 to
                 depriue
                 him
                 of
                 his
                 owne
                 proper
                 good
                 ,
                 to
                 wit
                 ,
                 his
                 Kingdome
                 ,
                 which
                 the
                 sentence
                 
                   (
                   of
                   Excommunication
                
                 )
                 doth
                 not
                 ,
                 nor
                 the
                 Pope
                 can
                 .
                 The
                 Popes
                 Censure
                 shall
                 depriue
                 ,
                 or
                 exclude
                 him
                 from
                 the
                 society
                 of
                 the
                 faithful
                 ,
                 in
                 that
                 they
                 be
                 faithfull
                 :
                 for
                 that
                 is
                 a
                 spirituall
                 good
                 and
                 dependeth
                 of
                 the
                 Church
                 .
                 But
                 it
                 shall
                 not
                 depriue
                 him
                 of
                 the
                 obediēce
                 of
                 his
                 subiects
                 ,
                 in
                 that
                 they
                 be
                 his
                 subiects
                 :
                 for
                 this
                 is
                 a
                 ciuil
                 (
                 or
                 temporal
                 )
                 good
                 ,
                 nor
                 doth
                 it
                 depend
                 of
                 the
                 Church
                 &c.
                 
              
               Then
               I
               conclude
               thus
               :
               Ergo
               ,
               the
               King
               by
               your
               owne
               sentence
               hath
               not
               the
               Supremacie
               of
               the
               Church
               .
            
             
               8.
               
               And
               by
               this
               Argument
               ,
               which
               is
               taken
               out
               of
               your
               owne
               Doctrine
               ,
               I
               not
               onlie
               proue
               ,
               the
               King
               to
               haue
               no
               Supremacie
               Ecclesiastical
               :
               but
               also
               that
               himselfe
               doth
               thinke
               far
               otherwise
               ,
               in
               this
               point
               ,
               then
               you
               do
               .
               For
               you
               confesse
               out
               of
               your
               former
               wordes
               ,
               that
               the
               King
               may
               be
               excommunicated
               by
               the
               Pope
               :
               Ergo
               ,
               you
               must
               also
               confesse
               ,
               that
               the
               King
               in
               this
               case
               is
               inferior
               to
               the
               Pope
               .
               But
               your
               King
               in
               his
               Premonition
               to
               all
               Christian
               Princes
               ,
               denieth
               it
               in
               these
               words
               :
               
                 Nā
                 neque
                 me
                 Pontifice
                 vlla
                 ex
                 parte
                 inferiorem
                 esse
                 credo
                 ,
                 pace
                 illius
                 dixerim
                 .
              
               For
               neither
               do
               I
               think
               my selfe
               any
               waie
               inferiour
               to
               the
               Pope
               ,
               by
               his
               leaue
               be
               it
               spoken
               .
               Yf
               he
               be
               no
               waie
               inferiour
               vnto
               him
               ;
               how
               can
               he
               then
               be
               excommunicated
               or
               punished
               by
               him
               ?
               See
               then
               by
               what
               meanes
               you
               will
               heere
               defend
               your
               King.
               
            
          
           
             
             
               The
               third
               Argument
               .
            
             
               9.
               
               MY
               third
               Argument
               is
               drawne
               from
               your
               own
               wordes
               pag.
               177.
               of
               your
               Booke
               ,
               which
               are
               these
               :
               
                 Duo
                 haecregna
                 ,
                 Reipublicae
                 &
                 Ecclesiae
                 ,
                 quamdiu
                 duo
                 manent
                 ,
                 hoc
                 ab
                 illo
                 diuisum
                 ,
                 duos
                 habent
                 :
                 postquam
                 in
                 vnum
                 cealescunt
                 ,
                 non
                 vt
                 in
                 ducbus
                 duo
                 ,
                 sed
                 vt
                 in
                 vno
                 vnus
                 Primus
                 est
                 .
              
               
                 These
                 two
                 Kingdomes
                 ,
                 to
                 wit
                 ,
                 of
                 the
                 Common-wealth
                 and
                 the
                 Church
                 ,
                 so
                 long
                 as
                 they
                 remaine
                 two
                 ,
                 this
                 deuided
                 from
                 that
                 ,
                 they
                 haue
                 two
                 Heades
                 :
                 but
                 after
                 they
                 become
                 one
                 ,
                 not
                 as
                 two
                 in
                 two
                 ,
                 but
                 as
                 one
                 in
                 one
                 ,
                 there
                 is
                 but
                 one
                 Chiefe
                 &c.
                 
              
               This
               you
               would
               say
               :
               There
               be
               two
               distinct
               Kingdomes
               in
               this
               world
               ,
               one
               of
               the
               Ciuil
               Comon-wealth
               ,
               another
               of
               the
               Church
               of
               Christ
               :
               These
               Kingdomes
               so
               long
               as
               they
               remaine
               two
               ,
               haue
               two
               Primates
               ,
               or
               Heades
               :
               but
               when
               they
               grow
               into
               one
               ,
               they
               haue
               but
               one
               Primate
               or
               chiefe
               Head.
               I
               accept
               that
               which
               you
               graunt
               ,
               and
               do
               subsume
               thus
               :
               But
               in
               the
               new
               law
               ,
               which
               Christ
               instituted
               ,
               there
               remayne
               two
               Kingdomes
               ;
               nor
               are
               they
               become
               one
               :
               Therefore
               in
               the
               new
               Law
               ,
               there
               must
               be
               two
               distinct
               Primates
               ,
               or
               Heads
               ,
               one
               whereof
               must
               rule
               the
               Church
               ,
               the
               other
               the
               Ciuill
               Commonwealth
               :
               Ergo
               ,
               the
               King
               of
               England
               ,
               if
               he
               belong
               to
               the
               new
               Law
               ,
               doth
               not
               rule
               both
               at
               once
               .
            
             
               10.
               
               What
               can
               you
               heere
               now
               deny
               ?
               Tell
               me
               ,
               I
               pray
               you
               ,
               in
               Christes
               time
               ,
               when
               the
               new
               Law
               was
               instituted
               ,
               were
               these
               two
               Kingdomes
               deuided
               ,
               or
               were
               they
               one
               ?
               This
               later
               ,
               you
               neyther
               can
               ,
               nor
               dare
               affirme
               .
               For
               if
               the
               Church
               and
               Common-wealth
               had
               byn
               one
               
               in
               Christes
               tyme
               ,
               then
               should
               there
               haue
               byn
               but
               one
               Chiefe
               or
               Head
               of
               both
               ,
               according
               to
               your
               owne
               doctrine
               .
               And
               therefore
               eyther
               Christ
               should
               haue
               byn
               Chiefe
               both
               of
               the
               Church
               &
               common
               wealth
               ,
               which
               you
               will
               not
               graunt
               ;
               or
               els
               he
               should
               haue
               byn
               Chiefe
               or
               Head
               of
               neyther
               ,
               which
               is
               against
               Scripture
               .
               It
               remayneth
               then
               ,
               that
               in
               Christs
               tyme
               those
               two
               Kingdomes
               were
               distinct
               &
               deuided
               ,
               and
               had
               two
               different
               Primates
               or
               Heads
               ;
               to
               wit
               Christ
               ,
               Head
               of
               the
               Church
               ,
               and
               the
               King
               or
               Emperour
               ,
               Head
               of
               the
               Common-wealth
               .
            
             
               11.
               
               But
               now
               if
               in
               Christs
               tyme
               ,
               there
               were
               not
               one
               and
               the
               same
               Chiefe
               ,
               or
               Head
               ,
               both
               of
               the
               Church
               and
               Common-wealth
               ,
               which
               you
               ought
               to
               graunt
               ;
               how
               then
               dare
               your
               King
               ,
               who
               professeth
               the
               Institution
               of
               Christ
               ,
               vsurpe
               vnto
               himselfe
               both
               Primacies
               ,
               to
               wit
               ,
               both
               of
               the
               Church
               ,
               &
               commonwealth
               :
               vnlesse
               you
               will
               say
               ,
               that
               he
               followeth
               herin
               the
               custome
               of
               the
               Iewes
               ,
               and
               not
               of
               the
               Christians
               ,
               &
               so
               in
               this
               point
               is
               more
               like
               a
               Iew
               then
               a
               Christian.
               For
               this
               you
               doe
               seeme
               to
               insinuate
               ,
               when
               as
               pag.
               363.
               of
               your
               Booke
               you
               say
               :
               
                 
                   A
                   more
                   ,
                   institutoue
                   Israelis
                   orditur
                   Apologia
                   &c.
                   
                
                 From
                 the
                 custome
                 and
                 institute
                 of
                 Israel
                 
                   (
                   to
                   witt
                   the
                   old
                   Testament
                   )
                
                 our
                 Apology
                 or
                 defence
                 beginneth
                 ,
                 and
                 from
                 thence
                 hath
                 all
                 this
                 question
                 her
                 force
                 and
                 strength
                 
                   (
                   to
                   wit
                   of
                   the
                   Supremacy
                   .
                   )
                
                 For
                 in
                 Israell
                 did
                 God
                 erect
                 a
                 Kingdome
                 for
                 his
                 people
                 ,
                 &
                 in
                 that
                 Kingdome
                 he
                 founded
                 a
                 Church
                 to
                 his
                 owne
                 liking
                 .
                 From
                 thence
                 are
                 we
                 to
                 take
                 example
                 :
                 for
                 so
                 much
                 ,
                 as
                 in
                 the
                 new
                 Testament
                 we
                 haue
                 none
                 .
                 For
                 no
                 where
                 haue
                 the
                 Church
                 and
                 Empire
                 byn
                 ioyned
                 ,
                 or
                 vnited
                 togeather
                 in
                 one
                 &c.
                 
              
            
             
             
               12.
               
               Out
               of
               this
               your
               so
               cleare
               and
               manifest
               confession
               I
               gather
               two
               things
               .
               The
               one
               is
               ,
               that
               your
               King
               of
               England
               doth
               vsurpe
               vnto
               himselfe
               the
               Primacy
               both
               of
               the
               Church
               and
               Cōmon
               wealth
               ,
               without
               any
               example
               therof
               in
               the
               new
               Testament
               .
               The
               other
               :
               that
               either
               your
               King
               of
               England
               must
               needs
               be
               deceaued
               ,
               or
               els
               that
               other
               Kings
               and
               Emperours
               are
               in
               errour
               .
               For
               if
               ,
               as
               you
               say
               ,
               the
               Church
               and
               Empire
               no
               where
               in
               the
               new
               Testament
               haue
               conioyned
               togeather
               in
               one
               ;
               &
               that
               yet
               now
               in
               England
               they
               are
               vnited
               in
               one
               :
               it
               followeth
               necessarily
               ,
               that
               hitherto
               all
               Kings
               and
               Emperours
               haue
               erred
               in
               this
               point
               ,
               &
               your
               King
               only
               is
               the
               first
               that
               is
               vvise
               :
               or
               els
               ,
               truely
               ,
               (
               which
               is
               more
               credible
               )
               that
               other
               Kings
               and
               Princes
               haue
               heerin
               beene
               wise
               ,
               and
               your
               King
               to
               haue
               beene
               deceaued
               ,
               and
               missed
               the
               marke
               .
            
             
               13.
               
               But
               I
               see
               well
               ,
               what
               may
               be
               heerto
               obiected
               ,
               and
               that
               is
               this
               :
               That
               the
               Pope
               ,
               forsooth
               ,
               in
               some
               part
               of
               Italy
               doth
               vsurpe
               also
               the
               Primacy
               both
               of
               the
               Cōmonvvealth
               and
               Church
               .
               I
               confesse
               it
               to
               be
               so
               .
               But
               this
               conioining
               (
               to
               vvit
               ,
               of
               temporall
               and
               spirituall
               states
               )
               hath
               beene
               introducted
               by
               humane
               right
               only
               :
               but
               you
               contend
               that
               your
               King
               hath
               both
               Primacies
               by
               diuine
               right
               .
               And
               this
               you
               cannot
               proue
               .
            
          
           
             
               The
               fourth
               Argument
               .
            
             
               14.
               
               THE
               fourth
               Argument
               ,
               is
               taken
               out
               of
               the
               wordes
               of
               your
               Booke
               ,
               
                 pag.
                 35.
                 
                 &
              
               36.
               where
               you
               say
               :
               
                 Christus
                 enim
                 ,
                 cuius
                 hic
                 vicem
                 obtendis
                 ,
                 non
                 sic
                 praefuit
                 ,
                 dum
                 in
                 terris
                 fuit
                 .
                 Regnum
                 quod
                 de
                 mundo
                 fuit
                 ,
                 non
                 habuit
                 .
                 Regni
                 ,
                 quod
                 non
                 habuit
                 ,
                 vices
                 non
                 commisit
                 .
              
               
               
                 Christ
                 ,
                 vvhose
                 office
                 you
                 pretend
                 ,
                 did
                 not
                 so
                 rule
                 ,
                 when
                 he
                 liued
                 vpon
                 earth
                 :
                 he
                 had
                 no
                 Kingdome
                 which
                 vvas
                 of
                 this
                 world
                 :
                 He
                 gaue
                 not
                 another
                 his
                 place
                 in
                 a
                 Kingdome
                 ,
                 which
                 he
                 had
                 not
                 &c.
                 
              
               And
               thē
               againe
               a
               litle
               after
               say
               you
               :
               
                 Est
                 ille
                 quidem
                 Rex
                 Regum
                 ,
                 sed
                 quâ
                 Regum
                 Rex
                 est
                 ,
                 immortalis
                 est
                 ;
                 mortalem
                 nullum
                 Proregem
                 habet
                 .
                 Papa
                 mortalis
                 ipse
                 ,
                 non
                 aliter
                 Christi
                 vicarius
                 ,
                 quàm
                 quâ
                 mortalis
                 Christus
                 .
              
               
                 He
                 truly
                 
                   (
                   to
                   wit
                   Christ
                
                 )
                 is
                 King
                 of
                 Kings
                 ,
                 but
                 in
                 that
                 he
                 is
                 King
                 of
                 Kings
                 ,
                 he
                 is
                 immortall
                 :
                 he
                 hath
                 no
                 mortall
                 Viceroy
                 (
                 or
                 Vicar
                 .
                 )
                 The
                 pope
                 is
                 mortall
                 ;
                 nor
                 he
                 is
                 otherwise
                 the
                 Vicar
                 of
                 Christ
                 ,
                 then
                 in
                 that
                 Christ
                 is
                 mortall
                 &c.
                 
              
            
             
               15.
               
               In
               these
               words
               you
               go
               about
               to
               proue
               ,
               that
               the
               Pope
               ,
               although
               he
               be
               Christs
               Vicar
               ;
               yet
               hath
               he
               no
               temporall
               Kingdome
               .
               You
               suppose
               Christ
               to
               be
               considered
               two
               manner
               of
               waies
               .
               First
               ,
               as
               he
               is
               immortall
               ,
               or
               according
               to
               his
               Diuinitie
               :
               Secondly
               ,
               as
               he
               is
               mortall
               ,
               or
               according
               to
               his
               humanity
               .
               This
               done
               ,
               you
               argue
               thus
               :
               Christ
               according
               to
               his
               Diuinity
               ,
               or
               ,
               in
               that
               he
               is
               immortall
               ,
               is
               King
               of
               Kings
               ,
               and
               hath
               all
               the
               Kingdomes
               of
               this
               world
               in
               his
               power
               ,
               yet
               notvvithstanding
               hath
               he
               no
               mortall
               Vicar
               or
               Substitute
               :
               But
               the
               Pope
               is
               mortall
               :
               Ergo
               ,
               he
               is
               not
               the
               Vicar
               of
               Christ
               ,
               in
               that
               Christ
               is
               immortall
               ,
               or
               God.
               Againe
               :
               Christ
               according
               to
               his
               Humanity
               (
               say
               you
               )
               or
               ,
               as
               he
               is
               mortall
               ,
               hath
               no
               temporall
               Kingdome
               :
               and
               therfore
               cannot
               haue
               any
               Vicar
               or
               Substitute
               in
               a
               temporall
               Kingdome
               :
               Ergo
               ,
               the
               Pope
               ,
               although
               he
               be
               his
               Vicar
               ,
               yet
               is
               he
               not
               so
               in
               his
               temporall
               Kingdome
               ,
               but
               in
               his
               Spirituall
               .
            
             
               16.
               
               This
               is
               the
               force
               of
               your
               Argument
               .
               But
               do
               
               you
               not
               see
               that
               this
               may
               be
               in
               like
               manner
               retorted
               backe
               vpon
               your
               King
               ?
               Yea
               by
               the
               very
               same
               argument
               your
               King
               may
               be
               deuested
               ,
               both
               of
               his
               temporall
               Kingdome
               ,
               and
               his
               Supremacy
               in
               the
               Church
               .
               Which
               I
               proue
               thus
               :
               If
               your
               King
               haue
               a
               temporall
               Kingdome
               ,
               he
               hath
               it
               either
               as
               the
               Vicar
               of
               God
               immortall
               (
               which
               he
               pretendeth
               ,
               )
               or
               els
               as
               the
               Vicar
               of
               Christ
               mortall
               .
               But
               neither
               of
               these
               may
               be
               said
               .
               Not
               the
               first
               :
               Because
               God
               ,
               as
               he
               is
               immortall
               ,
               hath
               no
               mortall
               Vicar
               ,
               as
               you
               freely
               affirme
               :
               But
               your
               King
               ,
               without
               all
               doubt
               is
               mortall
               :
               Ergo
               ,
               he
               is
               not
               the
               Vicar
               of
               God
               immortall
               .
               Not
               the
               later
               :
               Because
               Christ
               ,
               as
               he
               is
               mortall
               ,
               hath
               no
               temporall
               Kingdome
               ,
               and
               consequently
               no
               temporall
               Vicar
               :
               Ergo
               ,
               your
               King
               is
               not
               the
               Vicar
               of
               Christ
               ,
               in
               his
               temporall
               Kingdome
               .
               And
               so
               ,
               he
               is
               either
               deuested
               of
               all
               temporall
               dominion
               :
               or
               if
               he
               haue
               any
               ,
               he
               must
               needes
               be
               some
               other
               bodies
               Vicar
               ,
               then
               Gods
               immortall
               ,
               or
               Christs
               mortall
               .
               This
               ,
               I
               know
               :
               you
               will
               not
               graunt
               ,
               therfore
               the
               other
               must
               be
               graunted
               .
            
             
               17.
               
               Hence
               do
               I
               further
               conclude
               :
               Your
               King
               doth
               not
               vsurpe
               vnto
               himselfe
               the
               Primacy
               of
               the
               Church
               ,
               by
               any
               other
               title
               ,
               then
               that
               he
               is
               a
               temporall
               Prince
               and
               the
               Vicar
               of
               God
               :
               But
               now
               I
               haue
               shewed
               out
               of
               your
               owne
               doctrine
               that
               he
               is
               not
               a
               temporall
               King
               ,
               nor
               the
               Vicar
               of
               God
               :
               Ergo
               ,
               by
               the
               title
               of
               a
               temporall
               Prince
               ,
               he
               cannot
               claime
               the
               Primacy
               of
               the
               Church
               .
               Heere
               you
               had
               need
               to
               succour
               him
               ,
               if
               you
               can
               .
            
          
           
             
             
               The
               fifth
               Argument
               .
            
             
               18.
               
               THE
               fifth
               Argument
               may
               be
               taken
               out
               of
               your
               owne
               wordes
               ,
               before
               rehearsed
               ,
               pag.
               39.
               of
               your
               booke
               thus
               :
               
                 Aliud
                 est
                 priuare
                 Regem
                 bonis
                 Ecclesiae
                 communibus
                 &c.
                 
              
               
                 It
                 is
                 one
                 thing
                 to
                 depriue
                 a
                 King
                 of
                 the
                 commō
                 
                   (
                   or
                   spirituall
                
                 )
                 goods
                 of
                 the
                 Church
                 ,
                 which
                 the
                 sentence
                 
                   (
                   of
                   excommunication
                
                 )
                 doth
                 ,
                 &
                 perhaps
                 the
                 Pope
                 can
                 .
                 It
                 is
                 another
                 thing
                 to
                 depriue
                 him
                 of
                 his
                 owne
                 proper
                 good
                 ,
                 to
                 wit
                 ,
                 his
                 Kingdome
                 ,
                 which
                 the
                 sentence
                 
                   (
                   of
                   excōmunication
                
                 )
                 doth
                 not
                 ,
                 nor
                 the
                 Pope
                 can
                 .
                 The
                 Popes
                 Cēsure
                 shal
                 depriue
                 or
                 exclude
                 him
                 frō
                 the
                 society
                 
                   (
                   or
                   cōmunion
                
                 )
                 of
                 the
                 faithfull
                 ,
                 in
                 that
                 they
                 be
                 faithful
                 ,
                 for
                 that
                 is
                 a
                 spiritual
                 good
                 ,
                 &
                 depēdeth
                 of
                 the
                 Church
                 .
                 But
                 it
                 shal
                 not
                 depriue
                 him
                 of
                 the
                 obediēce
                 of
                 his
                 subiects
                 ,
                 in
                 that
                 they
                 be
                 subiects
                 ;
                 for
                 this
                 is
                 a
                 ciuil
                 (
                 or
                 tēporall
                 )
                 good
                 ,
                 nor
                 doth
                 it
                 depend
                 of
                 the
                 Church
                 &c.
                 
              
            
             
               19.
               
               Heere
               you
               distinguish
               two
               sorts
               of
               good
               things
               which
               belong
               to
               the
               King.
               Some
               you
               call
               Spirituall
               ,
               which
               depend
               of
               the
               Church
               :
               others
               Ciuill
               ,
               which
               depend
               not
               of
               the
               Church
               .
               You
               adde
               :
               These
               (
               to
               wit
               Ciuill
               )
               are
               proper
               to
               the
               King
               ,
               of
               which
               he
               cannot
               ,
               by
               Censure
               ,
               be
               depriued
               :
               The
               other
               ,
               are
               the
               common
               goods
               of
               the
               Church
               ,
               of
               which
               he
               may
               be
               depriued
               .
               Now
               I
               demaund
               whether
               the
               Primacy
               of
               the
               Church
               ,
               which
               the
               King
               vsurpeth
               ,
               belonge
               to
               the
               common
               goods
               of
               the
               Church
               ,
               or
               rather
               to
               his
               owne
               eiuill
               or
               temporall
               goods
               ?
               One
               of
               these
               two
               must
               you
               graūt
               ,
               if
               your
               distinction
               be
               good
               and
               sufficient
               .
               If
               this
               Primacy
               belong
               to
               the
               common
               goods
               of
               the
               Church
               ,
               it
               followeth
               then
               ,
               that
               euery
               
               faithfull
               Christian
               ,
               that
               is
               in
               the
               Church
               ,
               is
               no
               lesse
               Head
               of
               the
               Church
               ,
               then
               your
               King.
               For
               that
               the
               goods
               ,
               which
               be
               common
               to
               all
               Christians
               being
               in
               the
               Church
               ,
               may
               no
               lesse
               be
               vsurped
               of
               one
               then
               of
               another
               .
               But
               if
               this
               Primacy
               belong
               to
               the
               Ciuill
               goods
               of
               the
               Church
               ;
               then
               it
               followeth
               ,
               that
               the
               King
               cannot
               be
               depriued
               of
               the
               Primacy
               of
               the
               Church
               by
               any
               Ecclesiasticall
               Censure
               :
               and
               therfore
               after
               that
               he
               is
               excommunicated
               ,
               and
               cast
               out
               of
               the
               Church
               ,
               as
               an
               Ethnicke
               ,
               vet
               in
               him
               remaineth
               the
               Primacy
               of
               the
               Church
               :
               which
               is
               most
               absurd
               .
            
             
               20.
               
               The
               like
               Argument
               is
               taken
               out
               of
               your
               words
               following
               ,
               which
               are
               these
               pag.
               40.
               of
               your
               booke
               .
               
                 Rex
                 quiuis
                 cùm
                 de
                 Ethnico
                 Christianus
                 fit
                 ,
                 non
                 perdit
                 terrenum
                 ius
                 ,
                 sed
                 acquirit
                 ius
                 nouum
                 ;
                 put
                 â
                 ,
                 in
                 bonis
                 Ecclesiae
                 spiritualibus
                 .
                 I
                 tidem
                 cùm
                 de
                 Christiano
                 fit
                 sicut
                 Ethnicus
                 ,
                 vigore
                 sententiae
                 amittit
                 nouum
                 ius
                 ,
                 quod
                 acquisierat
                 in
                 bonis
                 Ecclesiae
                 spiritualibus
                 ;
                 sed
                 retinet
                 tamen
                 terrenum
                 ius
                 ,
                 antiquum
                 ius
                 in
                 temporalibus
                 quod
                 fuerat
                 illi
                 proprium
                 ,
                 priusquam
                 Christianus
                 fieret
                 .
              
               
                 Euery
                 King
                 when
                 of
                 an
                 Ethnicke
                 he
                 is
                 made
                 a
                 Christian
                 ,
                 doth
                 not
                 therby
                 loose
                 his
                 temporall
                 right
                 ,
                 but
                 getteth
                 a
                 new
                 right
                 ,
                 to
                 wit
                 ,
                 in
                 the
                 spirituall
                 goods
                 of
                 the
                 Church
                 .
                 In
                 like
                 manner
                 ,
                 when
                 of
                 a
                 Christian
                 he
                 is
                 made
                 an
                 Ethnicke
                 
                   (
                   to
                   wit
                   by
                   Excommunication
                
                 )
                 he
                 ,
                 by
                 force
                 of
                 the
                 Censure
                 ,
                 leeseth
                 his
                 new
                 right
                 ,
                 which
                 he
                 had
                 gotten
                 in
                 the
                 spirituall
                 goods
                 of
                 the
                 Church
                 :
                 but
                 yet
                 notwithstanding
                 he
                 keepeth
                 his
                 temporall
                 right
                 ,
                 his
                 ancient
                 right
                 in
                 temporalities
                 ,
                 which
                 was
                 proper
                 vnto
                 him
                 ,
                 before
                 he
                 was
                 a
                 Christian.
                 
              
            
             
               21.
               
               Heere
               also
               do
               you
               distinguish
               the
               double
               right
               of
               a
               King
               :
               the
               one
               ancient
               and
               temporall
               ,
               which
               a
               
               King
               hath
               before
               he
               be
               a
               Christian
               ;
               the
               other
               new
               and
               spirituall
               ,
               which
               he
               getteth
               ,
               when
               he
               is
               made
               a
               Christian
               .
               Now
               in
               like
               manner
               I
               demaund
               ,
               whether
               doth
               the
               Supremacy
               of
               the
               Church
               which
               your
               King
               vsurpeth
               ,
               belong
               to
               that
               ancient
               &
               temporall
               right
               ,
               or
               rather
               to
               this
               new
               and
               spirituall
               ?
               If
               it
               belong
               to
               the
               ancient
               and
               temporall
               right
               ;
               it
               followeth
               ,
               that
               Ethnicke
               Kings
               before
               they
               be
               made
               Christians
               ,
               haue
               the
               Supremacy
               of
               the
               Church
               ,
               which
               is
               absurd
               .
               If
               it
               belong
               to
               the
               new
               and
               spirituall
               right
               ;
               it
               followeth
               ,
               that
               Kings
               ,
               when
               in
               baptisme
               they
               be
               made
               Christians
               ,
               or
               members
               of
               the
               Church
               ,
               do
               receaue
               more
               in
               their
               baptisme
               then
               other
               men
               ;
               which
               in
               another
               place
               of
               your
               Booke
               you
               deny
               .
               For
               you
               contend
               ,
               
                 that
                 all
                 men
                 ,
                 of
                 what
                 sort
                 or
                 degree
                 soeuer
                 they
                 be
                 ,
                 are
                 equall
                 vnto
                 them
                 ,
                 in
                 those
                 things
                 ,
                 which
                 are
                 obteined
                 through
                 baptisme
                 .
              
            
          
           
             
               The
               sixt
               Argument
               .
            
             
               22.
               
               THE
               sixt
               Argument
               you
               insinuate
               pag.
               53.
               of
               your
               booke
               ,
               when
               you
               say
               :
               
                 Nec
                 enim
                 Regum
                 subditi
                 ,
                 quâ
                 subditi
                 ,
                 Ecclesiae
                 pars
                 vlla
                 sunt
                 ,
                 sed
                 Regni
                 .
                 Antequam
                 de
                 Ecclesiae
                 essent
                 ,
                 subditi
                 erant
                 ;
                 cùm
                 extra
                 Ecclesiam
                 sunt
                 ,
                 nihilominus
                 manent
                 subditi
                 .
                 Quâ
                 fideles
                 sunt
                 ,
                 pars
                 Ecclesiae
                 sunt
                 :
                 quâ
                 subditi
                 sunt
                 ,
                 Regni
                 ac
                 Reipublicae
                 p●rs
                 sunt
                 .
              
               
                 Neyther
                 are
                 the
                 subiects
                 of
                 a
                 King
                 ,
                 in
                 that
                 they
                 be
                 subiects
                 ,
                 any
                 part
                 of
                 the
                 Church
                 ,
                 but
                 of
                 the
                 Kingdome
                 .
                 Before
                 they
                 were
                 of
                 the
                 Church
                 ,
                 they
                 were
                 subiects
                 :
                 when
                 they
                 are
                 out
                 of
                 the
                 Church
                 ,
                 notwithstanding
                 they
                 remaine
                 subiects
                 .
                 In
                 that
                 they
                 be
                 faithfull
                 ,
                 
                   (
                   or
                   Christians
                
                 )
                 they
                 are
                 a
                 part
                 of
                 the
                 Church
                 :
                 In
                 that
                 they
                 be
                 subiects
                 ,
                 they
                 are
                 a
                 part
                 of
                 the
                 
                 Kingdome
                 and
                 Commonwealth
                 .
              
            
             
               23.
               
               Heerhence
               do
               I
               argue
               thus
               :
               The
               Iurisdiction
               of
               a
               King
               ,
               doth
               not
               extend
               it selfe
               but
               to
               the
               subiects
               of
               the
               King
               ,
               in
               that
               they
               are
               subiects
               (
               for
               if
               we
               regard
               them
               ,
               in
               that
               they
               be
               not
               subiects
               ,
               they
               cannot
               be
               vnder
               the
               Iurisdiction
               of
               the
               King
               :
               )
               But
               the
               subiects
               of
               a
               King
               ,
               in
               that
               they
               be
               subiects
               ,
               are
               not
               a
               part
               of
               the
               Church
               ,
               but
               only
               of
               the
               commonwealth
               ,
               as
               you
               affirme
               :
               So
               as
               the
               Iurisdiction
               of
               a
               King
               which
               he
               hath
               ouer
               his
               subiects
               ,
               in
               that
               they
               be
               subiects
               ,
               cannot
               be
               Ecclesiasticall
               ,
               but
               Ciuill
               only
               :
               Ergo
               ,
               they
               are
               not
               subiect
               to
               the
               King
               in
               Ecclesiasticall
               affaires
               ,
               but
               only
               in
               Ciuill
               .
               Nothing
               is
               more
               certaine
               out
               of
               this
               your
               owne
               Principle
               .
            
          
        
      
       
         
           THE
           CHAPLAINES
           Argument
           for
           the
           Kinges
           Supremacy
           .
        
         
           24.
           
           HItherto
           haue
           I
           shewed
           ,
           that
           out
           of
           your
           owne
           doctrine
           strong
           Argumentes
           may
           be
           drawne
           to
           ouerthrow
           the
           Kings
           Supremacy
           :
           Now
           let
           vs
           see
           ,
           if
           your
           others
           be
           as
           forcible
           to
           the
           contrary
           ,
           wherwith
           you
           goe
           about
           to
           establish
           the
           same
           Supremacy
           in
           the
           King.
           I
           will
           pretermitt
           those
           ,
           which
           are
           common
           to
           you
           ,
           and
           your
           King
           ,
           and
           are
           by
           me
           refuted
           otherwhere
           .
           One
           ,
           which
           is
           most
           peculiar
           and
           principall
           to
           your selfe
           ,
           I
           will
           heere
           discusse
           .
           Thus
           then
           you
           propose
           it
           ,
           in
           the
           157.
           page
           of
           your
           Booke
           .
           
             Dixit
             autem
             olim
             Iosue
             populus
             ,
             in
             omnibus
             pariturum
             se
             ei
             ,
             sicut
             &
             
             Moysi
             paruerunt
             ;
             paruerunt
             autem
             &
             Moysi
             in
             Ecclesiasticis
             .
             Non
             intercessit
             tum
             Pontifex
             Eleazarus
             ,
             ne
             in
             omnibus
             ,
             sed
             temporalibus
             .
             Quòd
             si
             quicquam
             interesse
             putet
             ,
             quòd
             Iosue
             verus
             Dei
             cultor
             fuit
             ,
             ne
             in
             Orthodoxis
             solis
             locum
             habere
             videatur
             ;
             Rex
             Babel
             certè
             ,
             haeretico
             par
             ,
             nempe
             Idololatra
             ,
             cui
             tamen
             Propheta
             non
             modò
             non
             dissuasit
             populo
             ,
             sed
             author
             etiam
             fuit
             submittendi
             colla
             sub
             iugo
             eius
             ,
             eique
             seruiendi
             .
             Idem
             Pharaoni
             factum
             ,
             cuius
             absque
             veniâ
             ,
             nec
             pedem
             mouere
             voluerunt
             de
             Aegypto
             ,
             vt
             Deo
             sacrificarent
             .
             Idem
             Cyro
             ,
             cuius
             itidem
             absque
             veniâ
             nec
             excedere
             Chaldaea
             ,
             vt
             templum
             aedificarent
             &c.
             
          
           
             The
             people
             sometyme
             sayd
             vnto
             Iosue
             ,
             that
             they
             would
             obay
             him
             in
             all
             thinges
             ,
             as
             they
             had
             obeyed
             Moyses
             ,
             but
             they
             obeyed
             Moyses
             in
             Ecclesiasticall
             matters
             .
             Nor
             did
             the
             high
             Priest
             Eleazarus
             then
             meddle
             ,
             no
             not
             in
             any
             thing
             ,
             but
             in
             temporall
             .
             But
             if
             any
             man
             shal
             thinke
             this
             more
             to
             auayle
             ,
             because
             Iosue
             was
             a
             true
             worshipper
             of
             God
             ,
             and
             least
             this
             right
             should
             seeme
             to
             haue
             place
             in
             only
             Orthodoxall
             ,
             or
             right-beleeuing
             Kinges
             ;
             Behould
             then
             the
             King
             of
             Babel
             ,
             equall
             to
             an
             Hereticke
             ,
             to
             wit
             an
             Idolater
             ,
             whome
             notwithstanding
             the
             Prophet
             not
             only
             not
             dissuaded
             the
             people
             to
             obay
             ,
             but
             also
             was
             Author
             ,
             that
             they
             submitted
             their
             neckes
             vnder
             his
             yoke
             ,
             &
             serued
             him
             .
             The
             like
             was
             done
             to
             Pharao
             ,
             without
             whose
             leaue
             ,
             they
             (
             to
             wit
             the
             Iewes
             )
             would
             not
             mooue
             a
             foot
             out
             of
             Aegypt
             ,
             that
             they
             might
             sacrifice
             to
             God.
             And
             the
             same
             to
             Cyrus
             without
             whose
             leaue
             in
             like
             māner
             ,
             they
             would
             not
             depart
             out
             of
             Chaldaea
             ,
             that
             they
             might
             build
             their
             Temple
             &c.
             
          
        
         
           25.
           
           The
           force
           of
           your
           Argument
           is
           this
           ,
           that
           not
           only
           Orthodoxall
           Kings
           in
           the
           old
           Testament
           ,
           but
           Gentiles
           
           also
           &
           Idolaters
           had
           the
           Primacy
           of
           the
           Church
           ▪
           Ergo
           ,
           the
           same
           is
           to
           be
           said
           of
           Kinges
           of
           the
           new
           Testament
           .
           The
           former
           part
           of
           the
           antecedent
           you
           proue
           by
           the
           example
           of
           Iosue
           ,
           to
           whome
           the
           people
           of
           the
           Iewes
           said
           
             (
             Ios.
             1.
             17.
             )
             As
             we
             haue
             obeyed
             Moyses
             in
             all
             thinges
             ,
             so
             will
             we
             obey
             you
             .
          
           But
           they
           obeyed
           Moyses
           ,
           not
           only
           in
           temporall
           matters
           ,
           but
           also
           in
           Ecclesiasticall
           :
           Ergo
           ,
           did
           they
           so
           obey
           Iosue
           .
           The
           later
           you
           proue
           by
           the
           example
           of
           the
           three
           Gentile
           Kinges
           ,
           Nabuchodonosor
           in
           Babylon
           ,
           Pharao
           in
           Egipt
           ,
           and
           Cyrus
           in
           Chaldaea
           ,
           to
           whome
           the
           Iewes
           were
           subiect
           ,
           euen
           in
           Ecclesiasticall
           matters
           ,
           because
           without
           their
           leaue
           ,
           they
           durst
           neyther
           offer
           Sacrifice
           ,
           nor
           build
           their
           Temple
           .
        
         
           26.
           
           That
           you
           may
           then
           see
           ,
           of
           what
           small
           moment
           this
           your
           Argument
           is
           ;
           I
           will
           briefely
           examine
           euery
           part
           therof
           .
           And
           first
           I
           will
           speake
           something
           of
           Moyses
           :
           secondly
           of
           Iosue
           ,
           who
           succeeded
           him
           :
           and
           thirdly
           of
           the
           Gentile
           Kings
           which
           you
           haue
           cited
           .
           Concerning
           Moyses
           then
           ,
           it
           is
           certaine
           ,
           that
           he
           was
           not
           only
           a
           Temporall
           Prince
           ,
           but
           an
           Ecclesiasticall
           also
           :
           or
           if
           we
           speake
           all
           ,
           he
           susteyned
           a
           quadruple
           person
           ,
           or
           the
           person
           of
           foure
           men
           .
           The
           first
           of
           a
           Temporall
           Prince
           ,
           the
           second
           of
           a
           Law-maker
           ,
           the
           third
           of
           a
           high
           Priest
           ,
           or
           Bishop
           ,
           and
           the
           fourth
           of
           a
           Prophet
           .
           And
           this
           is
           testified
           by
           
             Philo
             lib.
             ●
          
           .
           of
           the
           life
           of
           Moyses
           in
           the
           end
           ,
           where
           he
           saith
           :
           
             Haec
             est
             vita
             ,
             hic
             exitus
             Moysis
             ,
             Regis
             ,
             Legislatoris
             ,
             Pontificis
             ,
             Prophetae
             .
          
           This
           is
           the
           life
           and
           death
           of
           Moyses
           ,
           a
           King
           ,
           a
           Law-maker
           ,
           a
           high
           Priest
           ,
           and
           a
           Prophet
           .
           And
           the
           same
           is
           plainly
           euinced
           out
           of
           the
           Scripture
           .
           That
           he
           was
           a
           temporall
           Prince
           or
           Iudge
           ,
           it
           is
           manifest
           by
           that
           of
           Exodus
           18.
           
           13.
           
           
             Altera
             die
             &c.
             
             And
             the
             next
             day
          
           Moyses
           
             sate
             to
             iudg
             the
             people
             ,
             who
             stood
             by
          
           Moyses
           
             from
             morning
             vntill
             night
          
           :
           which
           thing
           
             S.
             Augustine
          
           mentioneth
           in
           his
           68.
           quaest
           .
           vpon
           Exodus
           thus
           :
           Sedebat
           (
           inquit
           )
           
             iudiciaria
             potestate
             solus
             ,
             populo
             vniuerso
             stante
             .
          
           He
           sate
           (
           saith
           
             S.
             Augustine
          
           )
           alone
           with
           power
           to
           iudge
           ,
           all
           the
           people
           standing
           .
           That
           he
           was
           a
           Law-maker
           ,
           it
           is
           manifest
           ,
           as
           well
           by
           other
           places
           ,
           as
           that
           of
           
             S.
             Iohn
             1.
             17.
             
             Lex
             per
             Moysen
             data
             est
             .
          
           The
           law
           was
           giuen
           by
           Moyses
           .
           That
           he
           was
           a
           Bishop
           or
           high
           Priest
           ,
           is
           partly
           gathered
           out
           of
           that
           of
           the
           Psalme
           98.
           6.
           
           
             Moyses
             &
             Aaron
             in
             Sacerdotibus
             eius
             .
             Moyses
          
           and
           Aaron
           are
           numbred
           amongst
           his
           Priests
           :
           and
           partly
           also
           by
           the
           Priestly
           fūction
           ,
           that
           he
           exercised
           .
           For
           that
           (
           as
           it
           is
           written
           
             Leuit
             .
             8.
          
           )
           he
           consecrated
           Aaron
           a
           Priest
           ,
           he
           sanctified
           the
           Tabernacle
           and
           the
           Aultar
           ,
           he
           offered
           Sacrifice
           ,
           Holocaustes
           ,
           and
           Incense
           to
           our
           Lord.
           And
           this
           was
           not
           lawfull
           for
           any
           to
           do
           ,
           but
           Priests
           ,
           according
           to
           that
           of
           2.
           
           
             Paralip
             .
             26.
             18.
             
             Non
             est
             officij
             tui
             ,
             Ozia
             ,
             vt
             adoleas
             incensum
             Domino
             ,
             sed
             sacerdotum
             .
          
           It
           is
           not
           your
           office
           ,
           Ozias
           ,
           to
           offer
           incense
           to
           our
           Lord
           ,
           but
           the
           office
           of
           Priestes
           .
           Lastly
           ,
           that
           he
           was
           a
           Prophet
           ,
           is
           manifest
           by
           that
           
             Num.
             12.
             6.
             
             Si
             quis
             fuerit
             inter
             vos
             Propheta
             Domini
             &c.
             
             Yf
             there
             shal
             be
             among
             you
             a
             Prophet
             of
             our
             Lord
             ,
             in
             vision
             will
             I
             appeare
             to
             him
             ,
             or
             in
             sleep
             will
             I
             speake
             vnto
             him
             .
             But
             my
             seruant
             Moyses
             is
             not
             such
             a
             one
             ,
             who
             in
             all
             my
             house
             is
             most
             faithfull
             :
             for
             mouth
             to
             mouth
             I
             speake
             to
             him
             ,
             and
             openly
             ,
             and
             not
             by
             riddles
             and
             figures
             doth
             he
             see
             the
             Lord
             &c.
             
          
        
         
           27.
           
           Now
           as
           for
           Iosue
           ,
           he
           succeded
           not
           Moyses
           in
           all
           these
           offices
           .
           For
           he
           succeded
           him
           not
           in
           Bishoply
           degree
           ,
           or
           high
           Priesthood
           :
           Nor
           yet
           in
           law-making
           .
           
           In
           Prophesy
           ,
           whether
           he
           did
           or
           no
           ,
           I
           dispute
           not
           .
           But
           that
           he
           succeeded
           him
           in
           temporall
           Principality
           ,
           it
           is
           manifest
           out
           of
           
             Num.
             27.
             18.
             
             Dixitue
             Dominus
             ad
             Moysen
             ,
             tolle
             Iosue
             filium
             Nun
             &c.
             
             And
             our
             Lord
             said
             to
             Moyses
             ,
             take
             Iosue
             the
             sonne
             of
             Nun
             &c.
             
             And
             put
             thy
             hād
             vpō
             him
             :
             who
             shall
             stand
             before
             Eleazar
             the
             Priest
             ,
             &
             al
             the
             multitude
             :
             &
             thou
             shalt
             giue
             him
             precepts
             in
             the
             sight
             of
             al
             ,
             &
             part
             of
             thy
             glory
             that
             all
             the
             Synagogue
             of
             the
             Children
             of
             Israell
             may
             heare
             him
             .
             For
             him
             ,
             if
             any
             thing
             be
             to
             be
             done
             ,
             Eleazar
             the
             Priest
             shal
             consult
             the
             Lord.
             At
             his
             word
             shal
             he
             go
             out
             ,
             &
             shal
             go
             in
             ,
             and
             al
             the
             Children
             of
             Israel
             with
             him
             ,
             and
             the
             rest
             of
             the
             multitude
             &c.
             
          
           In
           which
           words
           three
           things
           are
           to
           be
           noted
           which
           make
           to
           our
           purpose
           :
           the
           first
           ,
           that
           Iosue
           ,
           was
           designed
           the
           successour
           of
           Moyses
           :
           the
           second
           ,
           that
           Moyses
           gaue
           him
           
             part
             of
             his
             glory
          
           ,
           that
           is
           to
           say
           ,
           he
           gaue
           him
           not
           all
           the
           power
           he
           had
           ,
           aswell
           Ecclesiastical
           ,
           as
           temporall
           ,
           but
           temporall
           onely
           :
           the
           third
           ,
           that
           he
           should
           be
           subiect
           to
           Eleazar
           the
           High
           Priest
           ,
           and
           do
           euery
           thing
           at
           this
           commandement
           .
           For
           this
           do
           those
           wordes
           signify
           ,
           
             Pro
             hoc
             &c.
             
             For
             him
          
           (
           to
           wit
           Iosue
           )
           
             if
             any
             thing
             be
             to
             be
             done
             ,
             Eleazar
             the
             Priest
             shall
             consult
             the
             Lord.
             At
             his
             word
          
           (
           to
           wit
           of
           Eleazar
           )
           
             shall
             Iosue
             go
             out
             ,
             and
             in
             &c.
             
          
        
         
           28.
           
           Heere
           may
           you
           playnely
           see
           ,
           in
           how
           different
           a
           sense
           you
           alleaged
           that
           place
           ,
           
             Sicut
             in
             istis
             obediuimus
             Moysi
             ,
             ita
             obediemus
             &
             tibi
             :
          
           As
           in
           these
           thinges
           we
           obeyed
           Moyses
           ,
           so
           will
           we
           obey
           you
           .
           For
           you
           vnderstand
           it
           thus
           ;
           as
           who
           should
           say
           ,
           the
           people
           of
           the
           Iewes
           ought
           to
           obey
           Iosue
           ,
           in
           all
           thinges
           both
           Ecclesiasticall
           and
           ciuill
           ,
           as
           they
           had
           obeyed
           Moyses
           .
           But
           you
           are
           deceyued
           .
           First
           ,
           for
           that
           in
           Ecclesiastical
           affayres
           they
           were
           to
           obey
           Eleazar
           the
           Priest.
           Secondly
           ,
           
           because
           those
           words
           
             (
             as
             we
             haue
             obeyed
             Moyses
             )
          
           were
           not
           vttered
           of
           all
           the
           people
           ,
           but
           only
           of
           the
           
             Rubenites
             ,
             Gaddites
          
           ,
           and
           of
           halfe
           the
           Tribe
           of
           Manasses
           .
           Neyther
           did
           they
           say
           ,
           that
           they
           would
           obey
           Iosue
           in
           all
           thinges
           simply
           ,
           wherin
           they
           had
           before
           obeyed
           Moyses
           (
           although
           somtymes
           they
           murmured
           against
           him
           ,
           &
           did
           not
           obay
           him
           :
           )
           but
           in
           those
           thinges
           only
           ,
           which
           were
           appointed
           them
           by
           Moyses
           ,
           to
           wit
           ,
           that
           they
           should
           leaue
           their
           wiues
           ,
           childrē
           ,
           &
           cattle
           in
           the
           place
           where
           they
           then
           were
           ,
           and
           arming
           themselues
           ,
           togeather
           with
           the
           rest
           of
           the
           Tribes
           ,
           should
           passe
           ouer
           Iordan
           ,
           and
           fight
           against
           their
           enemies
           ,
           vntil
           they
           being
           vanquished
           ,
           the
           rest
           of
           the
           Tribes
           should
           there
           make
           their
           quiet
           possession
           .
           And
           this
           is
           euident
           out
           of
           the
           context
           of
           Scripture
           it selfe
           Iosue
           1.
           12.
           in
           these
           wordes
           :
           
             Rubenitis
             quoque
             &
             Gadditis
             ,
             &
             dimidiae
             tribui
             Manasse
             ait
             &c.
             
          
           
             To
             the
             Rubenites
             also
             and
             Gaddites
             ,
             and
             to
             halfe
             the
             tribe
             of
             
               Manasses
               ,
               Iosue
            
             said
             :
             Remember
             the
             word
             which
             Moyses
             the
             seruant
             of
             our
             Lord
             commanded
             you
             ,
             saying
             :
             Our
             Lord
             your
             God
             hath
             giuen
             you
             rest
             ,
             and
             all
             this
             land
             ,
             your
             wiues
             and
             children
             ,
             and
             cattle
             shall
             tarry
             in
             the
             land
             ,
             which
             Moyses
             deliuered
             vnto
             you
             beyond
             Iordan
             :
             but
             passe
             you
             ouer
             armed
             before
             your
             brethren
             ,
             all
             that
             are
             strong
             of
             hand
             ,
             &
             fight
             for
             them
             ,
             vntill
             our
             Lord
             giue
             rest
             to
             your
             brethren
             ,
             as
             to
             you
             also
             he
             hath
             giuen
             ;
             and
             they
             also
             possesse
             the
             land
             ,
             which
             our
             Lord
             your
             God
             will
             giue
             them
             ,
             and
             so
             returne
             into
             the
             land
             of
             your
             possession
             :
             and
             you
             shall
             dwell
             in
             it
             ,
             which
             Moyses
             the
             seruant
             of
             our
             Lord
             gaue
             you
             beyond
             Iordan
             ,
             against
             the
             rising
             of
             the
             sunne
             &c.
             
             Thus
             Iosue
             to
             the
             people
             .
             So
             as
             that
             which
             immediately
             followeth
             (
             to
             wit
             ,
             
               Omnia
               quae
               praecepisti
               nobis
               
               &c.
               
            
             All
             thinges
             that
             thou
             hast
             commanded
             vs
             ,
             we
             will
             do
             ,
             and
             whithersoeuer
             thou
             shalt
             send
             vs
             ,
             we
             will
             go
             .
             And
             as
             we
             obeyed
             Moyses
             in
             all
             things
             ,
             so
             will
             we
             obey
             thee
             also
             ,
             )
             is
             referred
             to
             that
             which
             went
             before
             .
          
           But
           there
           is
           no
           mention
           made
           of
           Ecclesiasticall
           matters
           ,
           but
           only
           of
           taking
           armes
           against
           their
           enemyes
           ,
           who
           possessed
           their
           land
           .
        
         
           29.
           
           On
           this
           syde
           then
           ,
           as
           you
           see
           ,
           your
           Argument
           falleth
           to
           the
           ground
           ,
           &
           proceedeth
           from
           a
           false
           principle
           .
           On
           the
           other
           side
           ,
           that
           which
           you
           bring
           of
           Gentile
           and
           Idolatrous
           Kinges
           ,
           I
           do
           not
           see
           what
           force
           it
           may
           haue
           .
           For
           that
           those
           three
           Kinges
           ,
           which
           you
           mention
           ,
           were
           by
           your
           owne
           confession
           eyther
           Primates
           of
           the
           Church
           of
           God
           ,
           or
           they
           were
           not
           .
           I
           hope
           you
           will
           not
           say
           that
           they
           were
           ,
           because
           yow
           affirme
           the
           contrary
           more
           then
           once
           in
           your
           Tortura
           :
           and
           that
           worthily
           :
           to
           wit
           ,
           that
           they
           who
           be
           out
           of
           the
           Church
           of
           God
           ,
           cannot
           be
           Princes
           and
           Rulers
           in
           the
           same
           Church
           .
           Yf
           they
           were
           not
           Primates
           of
           the
           Church
           ,
           as
           certes
           they
           were
           not
           ,
           how
           then
           will
           you
           proue
           by
           this
           their
           example
           ,
           that
           the
           King
           of
           England
           is
           head
           or
           Primate
           of
           the
           Church
           ?
           This
           only
           you
           may
           conclude
           ,
           that
           as
           the
           Iewes
           durst
           not
           go
           forth
           of
           Egypt
           ,
           to
           sacrifice
           to
           God
           ,
           without
           King
           Pharao
           his
           leaue
           ,
           who
           had
           brought
           them
           into
           cruell
           bondage
           vnder
           his
           yoke
           :
           So
           in
           like
           manner
           the
           Catholickes
           ,
           that
           liue
           in
           England
           ,
           dare
           not
           go
           out
           to
           other
           Catholicke
           Countries
           ,
           where
           they
           may
           receiue
           the
           holy
           Eucharist
           after
           the
           Catholick
           manner
           ,
           without
           King
           Iames
           his
           leaue
           ,
           who
           will
           not
           suffer
           them
           so
           to
           do
           ,
           without
           his
           licence
           ,
           vnder
           payne
           of
           death
           or
           imprisonmēt
           .
           And
           the
           like
           may
           be
           said
           of
           the
           other
           two
           Idolatrous
           Kings
           .
           
           But
           what
           is
           this
           to
           the
           Primacy
           of
           the
           Church
           ?
           I
           should
           rather
           thinke
           it
           belonged
           to
           tyrāny
           or
           impiety
           .
        
         
           
             The
             Conclusion
             to
             the
             Chaplayne
             .
          
           
             30.
             
             YOvv
             haue
             heere
             briefly
             ,
             what
             I
             haue
             thought
             concerning
             your
             Booke
             ,
             which
             you
             haue
             written
             in
             defence
             of
             your
             King
             :
             You
             haue
             heere
             (
             I
             say
             )
             these
             three
             pointes
             :
             First
             ,
             that
             you
             haue
             oftentimes
             handled
             the
             matter
             not
             so
             much
             in
             Argument
             ,
             as
             in
             raylings
             or
             exprobrations
             .
             Secondly
             ,
             that
             you
             haue
             defyled
             euery
             thing
             with
             Paradoxes
             ,
             and
             false
             opinions
             .
             Thirdly
             ,
             that
             you
             haue
             rather
             ouerthrowne
             then
             established
             the
             Kings
             Primacy
             ,
             which
             you
             sought
             to
             fortify
             :
             and
             all
             these
             things
             haue
             you
             done
             through
             a
             certayne
             desire
             you
             haue
             to
             flatter
             the
             King.
             Therefore
             if
             you
             shall
             represse
             this
             your
             desire
             ,
             and
             behould
             the
             onely
             truth
             of
             the
             thing
             it selfe
             ,
             it
             will
             be
             very
             easy
             for
             you
             to
             amend
             your
             former
             faultes
             ,
             which
             I
             altogeather
             counsell
             you
             to
             doe
             .
             And
             if
             you
             set
             God
             before
             your
             eyes
             (
             who
             is
             the
             first
             and
             principall
             verity
             )
             you
             will
             doe
             it
             .
          
        
      
       
         
           AN
           APPENDIX
           ,
        
         
           Of
           the
           Comparison
           betweene
           a
           King
           and
           a
           Bishop
           .
        
         
           IN
           your
           booke
           you
           do
           so
           compare
           a
           King
           and
           a
           Bishop
           togeather
           ,
           that
           you
           manifestly
           depresse
           the
           Authority
           of
           the
           one
           ,
           and
           extoll
           the
           Dignity
           (
           higher
           then
           is
           sitting
           )
           of
           the
           other
           .
           And
           therefore
           
           what
           others
           haue
           thought
           before
           you
           concerning
           this
           point
           ,
           I
           will
           briefly
           lay
           before
           your
           eyes
           ,
           that
           you
           may
           choose
           whether
           ,
           changing
           your
           opinion
           ,
           you
           will
           stand
           to
           their
           iudgmentes
           ,
           or
           els
           retayning
           it
           ,
           still
           persist
           in
           your
           errour
           .
           Thus
           then
           haue
           others
           thought
           and
           taught
           before
           you
           .
        
         
           
             Num.
             27.
             21.
             
             
               Pro
               Iosue
               si
               quid
               agendum
               erit
               &c.
            
             Yf
             for
             Iosue
             any
             thing
             be
             to
             be
             done
             ,
             let
             Eleazar
             the
             Priest
             consult
             with
             the
             Lord.
             At
             his
             word
             
               (
               to
               wit
               Eleazars
            
             )
             shall
             he
             goe
             out
             ,
             and
             go
             in
             ,
             and
             with
             him
             all
             the
             sonns
             of
             Israel
             ,
             and
             the
             rest
             of
             the
             multitude
             &c.
             
             So
             as
             heere
             the
             secular
             Prince
             is
             commanded
             to
             do
             his
             affaires
             at
             the
             descretion
             of
             the
             Priest.
             
          
        
         
           
             Deuter.
             17.
             12.
             
             
               Qui
               superbierit
               &c.
            
             
             He
             that
             shall
             be
             proud
             ,
             refusing
             to
             obay
             the
             commandement
             of
             the
             Priest
             ,
             who
             at
             that
             time
             ministreth
             to
             our
             Lord
             thy
             God
             &c.
             that
             man
             shall
             dye
             ,
             and
             thou
             shalt
             take
             away
             the
             euill
             out
             of
             Israel
             &c.
             
          
        
         
           
             1.
             
             Reg.
             22.
             27.
             
             
               Ait
               Rex
               Saul
               Emissarijs
               &c.
            
             King
             Saul
             said
             to
             his
             Seruants
             that
             stood
             about
             him
             :
             Turne
             your selues
             ,
             and
             kill
             the
             Priests
             of
             the
             Lord
             &c.
             
             And
             the
             Kings
             seruants
             would
             not
             extend
             their
             hands
             vpō
             the
             Priests
             of
             the
             Lord.
             So
             as
             ,
             they
             made
             greater
             esteeme
             of
             the
             Priests
             authority
             ,
             then
             of
             their
             Kings
             commandement
             .
          
        
         
           
             4.
             
             Reg.
             11.
             9.
             
             
               Fecerunt
               Centuriones
               iuxta
               omnia
               &c.
            
             And
             the
             Centurions
             did
             according
             to
             all
             things
             ,
             that
             Ioida
             the
             Priest
             had
             commaūded
             them
             :
             and
             euery
             one
             taking
             their
             men
             &c.
             came
             to
             Ioida
             the
             Priest
             &c.
             
             And
             he
             brought
             forth
             the
             Kings
             sonne
             ,
             and
             put
             vpon
             him
             the
             diademe
             ,
             and
             the
             couenant
             &c.
             
             And
             Ioida
             commanded
             the
             Centurions
             ,
             and
             said
             to
             them
             :
             Bring
             
             forth
             
               Athalia
               (
               the
               Queene
            
             )
             without
             the
             precincts
             of
             the
             Temple
             ,
             and
             whosoeuer
             shall
             follow
             her
             ,
             let
             him
             be
             stroken
             with
             the
             sword
             &c.
             
          
        
         
           
             2.
             
             Paralip
             .
             19.
             11.
             
             
               Amarias
               Sacerdos
               &
               Pontifex
               vester
               &c.
               Amarias
            
             the
             Priest
             and
             your
             Bishop
             shall
             be
             chiefe
             in
             those
             things
             ,
             which
             pertayne
             to
             God.
             Moreouer
             Zabadias
             ,
             the
             sonne
             of
             Ismael
             ,
             who
             is
             the
             Prince
             of
             the
             house
             of
             Iuda
             ,
             shal
             be
             ouer
             those
             works
             ,
             which
             pertaine
             to
             the
             Kings
             office
             &c.
             
          
        
         
           
             2.
             
             Paralip
             .
             26.
             16.
             
             
               Cùm
               rob
               oratus
               esset
               &c.
            
             
             When
             Ozias
             the
             King
             was
             strengthened
             ,
             his
             hart
             was
             eleuated
             to
             his
             destruction
             &c.
             and
             entring
             into
             the
             temple
             of
             our
             Lord
             ,
             he
             would
             burne
             incense
             vpon
             the
             altar
             of
             incense
             .
             And
             presently
             Azarias
             the
             Priest
             entring
             in
             after
             him
             ,
             and
             with
             him
             the
             Priests
             of
             our
             Lord
             &c.
             they
             resisted
             the
             King
             and
             said
             :
             It
             is
             not
             thy
             office
             ,
             Ozias
             ,
             to
             burne
             incense
             to
             our
             Lord
             ,
             but
             the
             Priests
             &c.
             
             Get
             thee
             out
             of
             the
             Sanctuary
             ,
             contemne
             not
             ,
             because
             this
             thing
             shall
             not
             be
             reputed
             vnto
             thee
             for
             the
             glory
             of
             our
             Lord
             God.
             And
             Ozias
             being
             angry
             &c.
             threatned
             the
             Priests
             .
             And
             forthwith
             there
             arose
             a
             leprosy
             in
             his
             forehead
             before
             the
             Priests
             &c.
             and
             in
             hast
             they
             thrust
             him
             out
             &c.
             
          
        
         
           
             Ioan.
             21.
             32.
             
             Feede
             my
             sheepe
             &c.
             
             Matth.
             16.
             19.
             
             To
             thee
             will
             I
             giue
             the
             Keyes
             of
             the
             Kingdome
             of
             heauen
             &c.
             
             Act.
             20.
             28.
             
             The
             holy
             Ghost
             hath
             placed
             Bishops
             
               (
               not
               secular
               Kings
            
             )
             to
             gouerne
             the
             Church
             of
             God
             &c.
             1.
             
             Cor.
             4.
             1.
             
             So
             let
             a
             man
             esteeme
             vs
             ,
             as
             the
             ministers
             of
             Christ
             ,
             and
             the
             dispensers
             of
             the
             mysteries
             of
             God
             &c.
             2.
             
             Cor.
             5.
             20.
             
             We
             are
             Legates
             for
             Christ
             &c.
             
          
        
         
           
             
               S.
               Gregory
               Nazianzen
            
             ,
             writing
             to
             the
             Emperours
             
             of
             Constantinople
             apud
             Gratian.
             dist
             .
             10.
             can
             .
             7.
             saith
             :
             
               Libenter
               accipitis
               &c.
            
             
             You
             do
             willingly
             heare
             ,
             that
             the
             law
             of
             Christ
             doth
             subiect
             you
             to
             Priestly
             power
             .
             For
             he
             hath
             giuen
             vs
             that
             power
             :
             yea
             ,
             he
             hath
             giuen
             vs
             a
             Principality
             ,
             much
             more
             perfect
             ,
             then
             that
             of
             yours
             &c.
             
          
        
         
           
             
               S.
               Gregory
            
             the
             Pope
             writing
             to
             Hermannus
             Bishop
             of
             Metz
             
               dist
               .
               96.
               can
            
             .
             6.
             saith
             :
             
               Quis
               dubitat
               &c.
            
             
             Who
             doubteth
             ,
             but
             that
             the
             Priests
             of
             Christ
             are
             to
             be
             accompted
             the
             Fathers
             ,
             and
             maisters
             of
             Kinges
             ,
             and
             princes
             ?
          
        
         
           
             Ioan.
             Papa
             ,
             dist
             .
             96.
             can
             .
             11.
             
             
               Si
               Imperator
               Catholicus
               est
               &c.
            
             If
             the
             Emperour
             be
             a
             Catholike
             ;
             he
             is
             a
             Sonne
             ,
             and
             not
             a
             Prelate
             of
             the
             Church
             .
             What
             belongeth
             to
             Religion
             ,
             he
             ought
             to
             learne
             ,
             and
             not
             to
             teach
             .
             And
             then
             againe
             afterwards
             :
             
               Imperatores
               &c.
            
             Christian
             Emperours
             ;
             and
             Kings
             ,
             ought
             to
             submit
             their
             imployments
             vnto
             Ecclesiasticall
             Prelates
             ,
             and
             not
             preferre
             them
             .
          
        
         
           
             Innocentius
             3.
             in
             decret
             .
             de
             maior
             .
             &
             obed
             .
             can
             .
             6.
             
             
               Non
               negamus
               &c.
            
             We
             deny
             not
             ,
             but
             that
             the
             Emperour
             doth
             excell
             in
             temporall
             things
             :
             but
             the
             Pope
             excelleth
             in
             spirituall
             ;
             which
             are
             so
             much
             the
             more
             worthy
             ,
             then
             temporall
             ,
             by
             how
             much
             the
             soule
             is
             preferred
             before
             the
             body
             &c.
             
          
        
         
           
             Hosius
             Bishop
             of
             Corduba
             in
             Spaine
             ,
             to
             the
             Emperour
             Constantius
             ,
             sayth
             :
             
               Desine
               ,
               quaeso
               ,
               Imperator
               &c.
               
            
             Giue
             ouer
             ,
             I
             beseech
             you
             ,
             o
             Emperour
             :
             do
             not
             busy
             your selfe
             in
             Ecclesiasticall
             affaires
             ,
             nor
             in
             such
             things
             do
             not
             teach
             vs
             ,
             but
             rather
             learne
             of
             vs.
             To
             yow
             hath
             God
             committed
             the
             rule
             of
             the
             Kingdome
             ,
             but
             vnto
             vs
             hath
             he
             deliuered
             the
             affaires
             of
             his
             Church
             &c.
             
          
        
         
         
           
             
               S.
               Ambrose
            
             in
             his
             33.
             
             Epistle
             to
             his
             Sister
             Marcellina
             ,
             writeth
             ,
             that
             he
             had
             sayd
             to
             the
             Emperour
             
               Valentinian
               :
               Noli
               te
               grauare
               Imperator
               &c.
               
            
             Do
             not
             trouble
             your selfe
             ,
             o
             Emperour
             ,
             to
             thinke
             that
             you
             haue
             any
             Imperiall
             right
             in
             those
             thinges
             which
             are
             diuine
             .
             To
             the
             Emperour
             do
             pallaces
             belong
             ;
             but
             Churches
             pertaine
             vnto
             Priests
             &c.
             
          
        
         
           
             Valentinianus
             the
             Emperour
             said
             :
             
               Mihi
               qui
               vnus
               è
               numero
               laicorum
               &c.
               
            
             It
             is
             not
             lawfull
             for
             me
             ,
             that
             am
             but
             one
             of
             the
             number
             of
             laymen
             ,
             to
             interpose
             my self
             in
             such
             businesses
             ,
             
               (
               to
               wit
               Ecclesiasticall
               .
            
             )
             Let
             Priests
             and
             Bishops
             meet
             ,
             about
             these
             things
             ,
             wheresoeuer
             it
             shall
             please
             them
             ,
             to
             whome
             the
             care
             of
             such
             affaires
             belong
             &c.
             
             This
             is
             related
             by
             
               Zozomenus
               lib
               ▪
               6.
               hist.
               c.
               7.
            
             and
             by
             
               Nicephorus
               lib.
               11.
               cap.
            
             33.
             by
             
               Ruffinus
               lib
               ▪
               1.
               cap.
            
             2.
             
          
        
         
           
             Eleanor
             Queene
             of
             Englād
             in
             an
             Epistle
             she
             wrote
             to
             Pope
             Celestine
             ,
             hath
             these
             wordes
             :
             
               Non
               Rex
               ,
               non
               Imperator
               à
               iugo
               vestrae
               Iurisdictionis
               eximitur
               .
            
             Neyther
             King
             ,
             nor
             Emperour
             is
             exempted
             from
             the
             yoke
             of
             your
             Iurisdiction
             ,
             or
             power
             .
             More
             of
             this
             matter
             in
             another
             place
             .
          
        
         
           FINIS
           .
        
      
    
     
       
         
         
           Faultes
           escaped
           in
           the
           Printing
           .
        
         
           Pag.
           7.
           lin
           .
           vlt.
           in
           some
           copies
           dele
           is
           17.
           lin
           .
           7.
           shall
           read
           shalt
           19.
           lin
           .
           21.
           
             to
             write
          
           read
           
             to
             wit
          
           36.
           lin
           .
           4.
           in
           some
           copies
           Mattheaeo
           read
           Matthaeo
           38.
           lin
           .
           8.
           
             to
             lawfull
          
           read
           
             to
             be
             lawfull
          
           40.
           lin
           .
           7.
           in
           some
           copies
           you
           read
           yours
           57.
           lin
           .
           15.
           in
           some
           copies
           the
           read
           he
           58.
           lin
           .
           1●
           .
           in
           some
           copies
           this
           read
           his
        
         
           LAVS
           DEO
           .