Bernard others hath in part byn seene but wil more appeare in the other incounters following especially the second and seauenth The other shifts also of repeating againe often the things before answered as though they had neuer byn answered of accusing others for excusing him-self of running behynd the cloath of â—tate thrusting her Ma ties person and gouernment betwene him his aduersary his bold impudent assertions of things manifestly knowne to be false as that the puritans and protestants are all one and that there is no difference of religion betwene them Admonition and conclusion and other such lyke all these poynts I say haue byn sufficiently layd open before as they fel out nor need they any new repetition here againe but rather admonition to wit that the K t. would with some indiffereÌ„cy coÌ„sider of these points and enter into contemplation of a good conscience remeâ—bring rather his eternal good theÌ„ his teÌ„poral honour and therwithal these words of S. Augustine to Iulian. Aug. cont Iul. lib. 5.6.7 Etst coram hominibus sit dura frons tua erubescat saltem coram Deo mens tua Albeyty our forehead be hard and blush â—ot before men yet let yow mynd at least blush before God which were noe lesse wholsome then holy counsel for him yf he would follow yt And this was my exhortation and Warn-word to S. F. before I saw the supplement of his proctor O. E. which being much more shamelesse bytter and false then any thing vttered by the K t. I was tempted to take this sentence of S. Augustine from him and bestow yt vpon the minister but in the end I resolued to leaue yt common to both and to the end yow may consider how fitly the foresaid sentence as wel of a shamelesse mynd as of a shamelesse forehead doth fal vpon the masked minister O. E. yow must remember how he hath behaued him-selfe in the former combat how euen at his very first calling vpon the stage he shewed vs a notorious cosening trik about falsifying a place of S. Augustine Vid. Cap. 3. Stechus Eugobinus in naming the Pope God and at his next goying vp he telleth certayne notorious lyes Cap. 13. which all the world cannot excuse adding ther-vnto a lyke falsification about the counsel of Lateran Cap. 15. his impudency also foolish inconstancy and contradiction to himself is to be remembred in his third admission to tel his tale further his egregious folly in setting downe his English rule of faith wherby he would exclude the a Cap. 16. in annot vpoÌ„ hiâ— epist. to the â—ead puritans and no lesse folly is discouered in alleadging Cath. Emperors decrees quite against himself And his grosse ignorance is laid forth by occasion of his argument Aâ—â—iones sunt suppositoruÌ„ therby to prooue that Catholyks receaue not their faith from the vniuersal Churche Finally his atheisme and irreligious iudgement is discouered and conuinced not only by that he saith the differences betwene Lutherans b Cap 17. Zwinglians Caluinists Puritanes not to be any essential points in matters of religioÌ„ but also by his coÌ„temptible speches of the first Doctors fathers of his owne religion especially yf any of those two books named by me before Cap 6 7. and wrytten against the Puritanes â— meane the Suruey of disciplinar Doctrine and Daungerous positions were written by him as some wil say wherin the whole story of the deformed Churche of Geneua by Caluyn VVickednes of Caluyn Pharellus Beza and others Pharellus Beza and others and their actions councels drifts and attempts about the same are so set downe and printed by publike authority in EnglaÌ„d that yf a man would study to describe notorious wicked men and catylines of their countrey without conscience he could not set it downe nor expresse it more liuely theÌ„ it is done in the foresaid books against the foresaid new prophets and their cheefest northen schollers to wit Iohn Knocks and his fellowes in Scotland and Goodman and his mates in EnglaÌ„d which argueth no faith or conscience in any of them but only to say and do for the tyme as the tyme serueth and as their proper lucar ease ambition and sensuality requireth and herby may be warned the discreet reader to look to his soule and saluation seing these men for them-selues do seeme to make that the last and least part of their care or cogitations feeding vs with many faire words of blessings but filling vs with myseryes The end of the first Encounter THE SECOND ENCOVNTER ABOVT FALSHOOD AND LYING OBIECTED TO SYR F. AND OF certayne absurd groundes and principles fayned by him to be in Catholyke doctrine And how he dischargeth him-self therof THE SVMME OF THAT which before was set downe betweene the watchman the warder CAP. I. AS in the former first Encounter the knight in his vaunt of vanitie VVatchvvord and vanitie therof height of heretical pryde went about to persuade vs yea to lay before our face the inestimable and innumerable blessings which our country for sooth had receyued by change of Catholyke religion into Protestancie so for better confirmation of this so loftie a dryft he took vpon him in this second Encounter to make declaration that in Queene Maries raygne and former tymes vnder Catholyke English Princes there was uothing els but darkenesse cloudes mistes shadowes ignorance blyndnes want of learning lack of light and other such calamities and miserable obscurities for proof wherof he setteth downe as it were by way of preface or preparation to his designed treatise certayne preambles forged by him-self as for example that the only desyre to read vpon the book of God the old or new testament was held for heynous heresie in former tymes so farre foorth that for this only act or desyre men were brandled to the slaughter and then passing further on to the depth of his discourse he setteth downe fower famous grounds or principles of Catholyke doctryne all put in order by him as most sure and consequent the one of the other which he calleth general grouÌ„ds and Maximes of our religion The first that ignorance is the mother of deuotion The second that lay men may not medle with matters of religion The third that the Pope and euery least masse-priest coÌ„ming froÌ„ him must be obeyed though he commaund that which is blasphemous before God The fourth that the Popes pardons are ready remedies for all synne among vs though neuer so greiuous euen immediatly committed against God him-self For answere of all which fancyes the Warder hauing made a competeÌ„t declaration to shew first how fond and ridiculous a maÌ„ner of proceding this was The VVarder his defence against the VVatchman the first parte and is in our K t. after so much folly and flatterie vttered in his former tale of blessings throughout the first EncouÌ„ter to enter now into so shameles a course of forging falsifying and lying for
aske why he reprehendeth not Cambden and other protestant wryters that say to her Ma â—ie Diua Elizabetha at euery word but all may passe with these men so it be not to the Pope And yet one thing yow must note that whatsoeuer Canonist or other Catholique do attribute to the Pope it is not in respect of his person but of his office and place vnder Christ so that if they flatter they flatter the office not the man but Diua Elizabetha flattereth the person and so it is flat and grosse flattery But let vs go forward Yow haue heard then the two first wayes wherby the K. goeth about to excuse himselfe from flattery wherof the first is but fond and the second fraudulent there followeth a third which is both impertinent and ridiculous For wheras he is accused by the warder to be coÌ„trary to himselfe A very foolish defence in that telling vs of so many blessings and English benedictions yet in the very same lyues confesseth infinite feares frightes and daungers of the realme he hath nothing in effect to answere but that EnglaÌ„d hath byn blessed for tymes past by the entraÌ„ce of their ghospel though now through their vnkyndnes they may be feard to be neare to misery which kind of defence how childish it is who seeth not and is as much as if he should say the head and face and first shew of his ghospel was fayer frolike as are the sweete singing Syrienes but the taile is troublesome and end pernicious and byteth like the scorpion But let vs heare both the warder the Apoâ—oger together in their owne speach Pag. 2. He that wil consider saith the warder with iudgment The present state of English blessings and indifferency the present estate of matters in England and round about it and this especially by reason of change made in religion and shal read together the fleering tale which Syr F. telleth vs in the first lynes of his book of the infinite and innumerable blessings receyued as he saith by the said chaÌ„ge he wil eyther say that the man lacked wit and discourse to see the deformity and contradiction of his owne talke or els modestie and shamefastnes in vttering it For notwithstanding the rare partes and good intentions of her Maiestie in this her gouernment which no man denyeth nor yet conioyneth with the euil successe of this alteration of religion as wel knowne not to haue proceeded of her owne inclination at the beginning who is there so simple that discouereth not or so euil affected that rueth not from his hart the difficultyes already growne and growing dayly by this most vnfortunate and fatal alteration of religion The vvachman contrary to himselfe which this man calleth the fountayne and welspring whence all the rest of this our litle Islandes benefits and blessings do yssue and flow Nay doth not the seely man himselfe in all this furious skâ—rneful libel of his endeauour to lay before vs a thousand feares and fryghtes of imminent perills which he sayth hang ouer vs by the diuision of hartes of hands of iudgements of affections of partes and partialityes and factions within the realme or is his whole argument any thing els in effect but a timerous abodement of infinite ruynes that do beset the realme at this day And are not his owne wordes these after a long discourse of peryls I doubt not deare countrymen but that yow are men of VVisdome and can easelie conceaue what daungers we stand in by that which hath byn set downe before And after a litle The lyfe of religion of Queene and countrie is at the stake And how then doth he pipe vnto vs this fayned note of melancholie musicke amidst so many dreadful cares and sorrowes hath he not read that Musica in luctu importuna narratio Eccles 22. It is importune chaunting when other men are weeping This said I then what answereth our knight with his Ministers now after so long so large and so mature deliberation of two yeares Yow shal haue it briefelie deliuered First they runne againe a very graue shifte to an other verse or two out of a poet against flaterie and dissimulation for with this kynd of armoure Winchester schole where afterward he braggeth to haue byn brought vp did somwhat furnish our knight Encount 6. therfore oftentymes we haue store therof But what more nay no more argument or reason alleadged at all but only this sentence noted in the margent No contrariety betwixt our present dangers and our former blessings VVherby he yeildeth to his aduersarie in the thing it selfe as yow see and varyeth onlie in the tyme confessing that England is not blessed for the present but was in old dayes which being past it remayneth rather cursed now if perils cares and frightes be curses and yet in his former booke if yow remember all seemed to be present bâ—essednes Foolish trifling in matter of moment who can suffer such tryfling in a matter of such moment And yet delighteth he so much in this deuise of his conning distinction of tymes past and present that he maketh a long narration ther-vpon how the people of Israel were blessed vnder diuers Kinges VVastvvord Pag 8. and namelie Iosias for a tyme and yet afflicted in the end for their ingratitude by this said Kings fearful slaughter In which example though I could trip him for alleaging a false cause of Iosias murther for he was slayne through his owne fault not the peoples for that expresly against Gods commandement 4. Reg. 25. 2. Paral. 35. he would needs fight with Nechao King of Egypt yet am I not delighted with this example for that it proueth nothing but that which it should not to wit that our blessings of England be not present Iosias slaughter euil applied but past and includeth further some euil aboadment towards her Ma tieâ— person as some may interpret for which cause it was not the wysâ—st part in the world for the K. to bring it in but that he seeth not or discerneth not alwayes what maketh for him or against him No way then can S. F. deliuer himselfe soundlie from the charge of flatterie in his former fond florish of protestant blessings except he could shew vs in deed some special Catalogue of blessings benedictions which England hath receyâ—ed eyther spiritual or temporal or both by changâ—ment vnto his religion more then it had beâ—ore vnder Catholique Religion which obligation of playne proofe the K. preceyuing hath taken vpon him at length to set vpon that enterprise and laying his head togeather with the consistorie of his ministers hath shaped vs out tenne new fresh benedictions and blessings neuer hard of before or had I thinke in consideration which now we are to examine and discusse as they ly in order But first we must see what Minister O. E. bringeth after the K. whose book came to my hand when this was writteÌ„ and I haue
discouery of your learned men to manifest the same See Posseuiâ—us in biblioth select lib. and then is it both false and ridiculous which immediatly yow ad that we thought to haue it remayn secret among our selues what we do in this behalf concerning the ancieÌ„t Fathers c. For who would publish books and expurgatorie Indices in all countreys of such corrections as we think needful yf we would haue the matter secret but these men must needs say somwhat though neuer so fond or repugnant to reason But for that of later dayes diuers sectaries haue begonne to complayn greatly of the continuance of an ancient diligence vsed by the Cath. Roman Churche for repressing heretical books and purging others corrupted by them with infinite impostures false translations wicked annotations pernicious commentaries postiles arguments obseruations and other like most pestilent infections I shal be forced in this place to stand vpoÌ„ this matter somwhat and to open to the reader the truth of things about this point and then shal we answere also this particular obiection of deleaiur solummodo made heere by S r. Francis els where by many of his coÌ„parteners as though we meant to blot out all that is against vs in any sort of authors whatsoeuer First then it is to be vnderstood that it hath byn an ould custome of heretiks and sectaries from the beginning not only to wryte wicked bookes themselues The custome of heretiks to corrupt bookes but to corrupt other meÌ„nes wrytings also most audaciously to make them seeme to be of their secte and faction euen as rebels are wont to do who being but few at the beginning do giue out notwithstanding for their better credit that they haue many great parteners in secret and do oftentymes fayn letters to testifie the same Of this fraud of heretiks Origenes in epist. ad Alexandrinos Tertul. lib. contra Marcion Euseb. Caesar. in apol sub nomine Pamphyâ—â— martyris Ruffinus in epist. ad Macarium and of their corrupting not only the scriptures when they can but also other authors and wryters we haue many ancient complaints among the Fathers of all ages which were ouerlong heere to recite the reader may see those that I haue noted in the margent and therby may he make a ghesse of the rest But now to this most dangerous assault of the diuel â—uagr lib. 3. ca. 31. Cassiodorus de Diuin lect ca. 2. Leuitius de Sectis Act. 8. tom 9. Byblioth Sanct. 6. Synod act 15. tom 2. concil c. wherby he would bring all things in doubt and consequently the Churche of God into confusion the said Churche in the strength of his holy spirit hath striuen and resisted euer with all diligence industry and longanimity accursing first both the heretiks and all their heretical wrytings then cleansing and purging the works of other authors from their pernicious corruptions No book of former heretyke hath remayned infections and poysoned impostures and this diligence of the Cath Churche hath peruayled so much hath byn so grateful in the sight of God as we see and feele at this day the miraculous effects therof which are that of so many heretical volumes as haue byn written from age to age against the truthe of Catholyke religion and were curiously read and highly esteemed in those dayes by men that loued nouelties scarse any one remayneth to this day in so much that if we had not mention and memory of their said books and absurd positions by the testimony of Cath. authors that wrote against theÌ„ we should scarse haue had any knowledge that they had wrytten such woorks For what is become I pray yow of all those volumes written by the Arrians which did set a worke all the Cath. Fathers and Doctors of diuers ages to answere them what is become of the many books of Pelagius our learned though wicked Brittaine of Faustus the great Manichie of whose great parts and labors S. Augustine himself that was his greatest aduersary doth beare witnesse of Petilian Crescentius and other wryting Donatists What is become of the 200. books or volumes of our Ihon VVicliffe or wicked-beleef as Thomas VValsingham calleth him are they not all gon So as yf our other learned contreyman Thomas VValden VVicliffes opposite and some others did not make mention therof and of that nuÌ„ber we should neuer haue knowne that he had wrytten so many to his owne confusion Wel then these are the effects of this holy industry of the Catholyke Church in ceÌ„suring and condemning the wrytings of heretyks which censure though it be commonly litle esteemed but rather contemned by them and their followers for the tyme present yet as the figtree in the ghospel died and withered away after the curse of Christ receyued so do these men and their works by litle and litle dy in themselues after the malediction and condemnation of his spouse the Churche though presently it be not seene but future tymes wil declare it and if we haue seene the experience therof in 15. ages past we may beleeue it also of this which is the 16. Let the heretiks vaunt and brag what they wil to the contrary and already we see some proof therof For I would aske yow who readeth or esteemeth greatly Martyn Luthers works at this day in England I meane of Protestants though they were more perhaps in number then those of S. Augustine and much more esteemed for some yeares by his folâ—owers Luthers books out of request he being accoÌ„pted the Elias of our tyme Father of the new ghospel And the lyke I might aske of the books of Oecolampadius Carolstadius Zwinglius and other the first pillers of Protestants Religion and if they be eyther in contempt or of declining estimaâ—ion among their owne ofspring so soone what do we think that they are amongst Catholyks and wil be to their posterity when this tempest shal be blowne-ouer and the Churche restored to a calmer season againe And thus much of the effects of this diligence as also of the necessary causes inducing to vse the same which may be greatly confirmed by the coÌ„trary effects to be seene amoÌ„g heretyks and sectaries where this diligence is not or cannot be vsed nor if it were can it haue the forsayd benediction of good successe for that God the giuer of that benediction is not with them so we see that among them all sectaries books whatsoeuer are read promiscuously of all men and women euen the Turks Alcaron it self Macheuile Bodin tending to Atheisme and baudy Boccace with the most pestilent English Pallace of Pleasure all forbidden among vs Catholyks are read and studied by whome it lyketh them wherby it must needs ensue that the peoples iudgment affections are pittifully infected with poyson in euery kynd where no prohibition is vsed to the contrary The only diligence that is vsed at this day among them is to prohibit and keep out Catholyke books No
and partaker of his golden purposes As for that which foloweth of recusant Catholikes that they do enioy their lands goods country and libertie notvvithstanding they are secretlie reconciled to the Pope and do adhere to her Maiesties enemyes as by a marginal note he sayth doth appeare by diuers letters of priests ready to be shevved Catholykes enioying their goodes and libertie for there enioying I would the ministers ioy were not greater in his benefices and then I doubt not but he would be more calme then now he is his hawty wyues hayre would soone grow through her french veluet hood but for their adhering to enemyes testified as he sayth by Priests letters we haue as litle reason to beleeue him against Priests not shewing their letters as they should haue to write any such vntruth which we beleeue not but take it as a stratageme deuised to set vs at diuision among our selues The whole discourse next ensuing is so bitter spiteful so ful of gore blood poyson as it needeth his visour of O. E. to vtter thesame for that the cunning compagnion though he be content to fawne and flatter be knowne vnderhand therby to gather vp some morsels for the present yet fearing perhaps somwhat the future and considering that both tymes and matters and men may change he thought good to pâ—euent afterclaps by couering his true name and to purchase securitie for tyme to come with the losse or diminishment of some prayse present And therfore walking out of sight in this behalf he playeth egregiouslie the syrebrand telling her Maiestie and her counsel O.E.A. notorious fyrebrand of sedition that too much extraordinarie fauour and remissnes tovvards Catholikes hath caused diuers rebellions both in England and Ireland and that it hath dissolued the very synevves of gouernment that it is more profitable and expedient to excute lavves then to pardon offenders c. All which this sycophaÌ„t chaunted out lustely at that very tyme and season to fil vp her Maiesties eares when his Lord and yong king Essex was most busy in plotting her Maiesties ouerthrow vnder pretence of meeting at puritane sermons and seing that this plot was layd in Ireland from whence this minister vnder pretence of running away for feare of punishment of some vntemperate words spoken came into England not long before his maister as heere is reported it may be he came about this negotiation and fearing least it might be discouered before due tyme he took in hand to write this book of all-arme against Catholikes to disguyse and shadow the other A treacherous deuise and to diuert mens eyes another way but for this let her Maiesties wyse counsel looke vnto and prouide as they shal fynd need I am only to proceed in refuting of his malice and folly let them punish his treacherie and knauery if they fynd it After his spite is spit ouâ— against the Catholikes he cometh to aduauÌ„ce highlie Sir F. Hastings wach-word Bragging of Sir F. book and sayth that the good knight of a zealous mynd tovvards religion gâ—ueth the vvord to his countrimen And I say N.D. giueth the Ward and who geueth or receyueth most venewes let our countrymen be iudges as they may also of this champion his successe who seing his good knight dryuen to the wal with more hast then good speed cometh running to his succour receauing for his gaine the first broken head as wrangling sticlers ar wont to do and so I suppose yow wil say also when ye see al that passeth Yet doth he with a conâ—ident interrogation commend vnto vs the whole worke saying vvhat one sentence in all the vvhole discourse can be noted vnvvorthy eyther a true Christian or a loyal subiect or a vvorthy knight wherto I answere that there wil so many sentences be found in the treatise folowing vnworthy of al three poyntes mentyoned to wit Christianitie loyaltie and chiualry as if this worthy champion can defend them he wil shew him selfe worthie to be knighted also and to haue a K. for the first letter of his title But to returne agayne to the prosecution of this mans inuectiue against Catholikes their liues honours liberty and goods all which he impugneth at one tyme and for some florish and shew of proof he alleageth first certayne examples of Scripture where kings of Iuda were reprehended for permitting vnlauful woorship and then out of the old Roman lawes recounted dy Cicero and Vlpian â— Reg. 1â— â— Paral. â—3 Cicero lib. 3. de legâ— bus Vlpian l. quo ties ff de poeâ—is which do prescribe diuers kyndes of punishments for malefactors and â—hirdly out of the lawes of ancient Christian Empâ—rors that willed heretikes to be punished and with this thinketh that he hath proued very substantialâ—y that Catholike men also may must be puniâ—â—ed in England But thus to reason at randome is much like to boyes argumenting in Sophistry Petrus iacet in lectulo ergo hâ—â—ulus siat in angulo these examples haue no affinity or coherence with our cause but only so much as they make against this Noddy His argumeÌ„t against him â—elfe and for vs for if old Roman lawes do gyue general authority to the body of the common wealth to punish particular offencers non è contra as Cicero signifieth in his booke de legibus then foloweth it in good reason that the Catholike christian churche being the vniuersal body of Christs common wealth vpon earth hath authoritie to punish ProtestaÌ„ts Puritanes Lutherans Arrians or any other sect that doth or shal aryse but not that theâ—e haue authoritie or may haue to punish the other for matter of religion though they sâ—ould get superiority of temporal power in any place of the world for that they are but particuler men and members of members at all and the other the body and true common wealth to whom only it appertayneth to punish And leâ— * O. â— Oules eie but sâ—ewe me one example from the beginning of Christendome that euer any man or woman in any age was punished as an heretike by the Christian common wealth for sticking to the religion of the Pope of Rome and it shal be sufficient for all I aske but one example out of all antiquitie As for the examples alleaged by him of Asa and Manasses kings of Iuda who notwithstanding 3. Reg. 15. 2 Paral. 33. Idolatrous vvorâ—hip on hils among the levves out of the Temple pre-figured heresves among Christians Hierem. in c. â— Amos in c. 12. O see Aux de vriâ—â—tate ieiunâ— cap. â— Deutt â—3 Aug. de ciuit Dei l. 1â— cap 51. Cypr. lib. de vn Eccl. Hier. in cap. â— Ezech. in c 1â— Osee in c. 1â— Zach. in c. 8. â— an Aug. enarrat in Psalm â—0 part â—9 sup lib Iosue cap. 27. their other good zeale did not remooue the vnlawful seruice and sacrifice accustomed on hils and high places they make nothing against vs but
Encounter which is this that S ir F. H. being entred into a serious contemplation in the height of his careful watch ouer England and thinking to imitate perhaps herin the spirit of some hidden prophet whome he desired to resemble estemed it not only expedient but incident also to the vigilancy of the office of a general watchman taken vpon him by his owne election not by any mans coÌ„mission to forwarne the people not only of great and mighty fayned daungers hanging ouer them from Catholikes but also of innumerable new deuised blessings benefits and benedictions abounding among them and flowing to them daylie by the fortunate chaunge of ould religion into Protestancy The subiect of S F. book breaking forth into these words of fervour Pap. 2. Yf I should take vpon me to enter into the enumeration of all the beneâ—its and blessings that from the Almightie haue byn powred vpon this litle Isle of England c. And herevpon coÌ„cludeth that seing they had gotten so greatly already by the bargaine they should be merry and go forward and neuer thinke of returne c. and this was the beginning of his watch-word To which the Warder thinking it expedient to oppose himselfe VVard vvord taketh vp S. F. for a false and flattering Prophet by these wordes of Esay Esay 3. my people they that say thou art blessed are those that deceiue thee shewing further the great inconueniences hurts daungers damages and pernitious effects of such flattering tongues in common wealthes that himselfe doth contradict himselfe in this very poynt soone after talking nothing els but of feares frights and terrours by daungers and miseries imminent to our countrey A brag of blessings examined without specifying or setting downe to the coÌ„trary any one particular blessing at all comen hitherto to the realme or like to come by their new gospel but only feeding them with those general fayre words of fleering adulation which the warder holding for fond and contemptible in so manifest and important a matter reiecteth them without further answere And then passing on to the poynt it selfe more in particuler he reduceth all benefits and blessings that haue happened to England or can happeÌ„ vnto two general heads or branches that is spiritual touching religion and temporal concerning the common wealth and in both these kinds he sheweth by many weightie arguments that not blessings but cursings not benefits but calamityes haue are lyke to fal vpon our couÌ„try by this fatal vnfortunate change of Religion giuing manifest examples in both sortes and concludeth with a brief repetition of all and this is the summe of the warders answere to this first Encounter of imagined blessings But vpon this poynt replyeth now agayne the K. in this his Apology or defence A vayne reply by the Knight which vpon iust causes as yow shal see I haue termed a VVast-word and first of all he maketh a solemne florish by detesting all flattery and alleageth diuers sentences of sundry Poëts and Philosophers in despraise of flattery and then addeth that there is farre greater flattery in Rome to the Pope then he vseth in this place and further that there was no contradiction betwixt his words of present daungers now imminent to England and of former blessings by their ghospel receyued so as though England be not blessed at the present yet hath it byn heretofore and then letting passe all that euer the warder hath said in the examination of the foresaid two heads of spiritual teÌ„poral blessings he bringeth in ten new benedictions freshly framed out of the forge of his owne imagination to the supply of his former want assuring vs that they are proper fruits of his new ghospel ghospellers Ten nevv fresh blessings And that they haue ensued by the former change of religion which blessings benedictions he auoweth to be vnity of doctrine Liberty of reading Scriptures in vulgar languages Publique prayer in English exercise of good works more then beâ—ore freedome from persecution deliuerance from intolerable exactions long peace power in forrayne countryes wealth of the land multitude of subiects seuenfold increased since the beginning of this change of religion This is the summe of his Apologie to this Encounter VVarn-vvoâ—e replyeth our which cometh agayne the warneâ— now who before was only a warder as yow haue heard and besyds his wards warneth also the watchmaÌ„ of his wants in this his VVast-word shewing first that all his defence is but verbal and impertinent speach and consequently iustly termed by him a VVast-word for that to flatter and detest I flattery at one tyme is no defence or iust excuse of flattery but rather folly and impudency ioyned to flattery and that it litle easeth him or helpeth his cause if there should be so great flattery in Rome as he sayth seing that this iustifieth not nor authorizeth any flattery vsed by him in England that it is vayne and ridiculous to vaunt of blessings past and not present seing the present and future is that which importeth most and not that which is past and more ridiculous for that if they were true blessings which are past they were brought in and lefte by the old Catholique religion and if they be not now present it is for that the new religion hath lost them that the ten new felicityes now freshly deuised and brought in by the K. are neyther true in themselues nor in the nature of blessing but rather quite contrarie and others nothing pertinent to the purpose and diuers of them of no consideration at all but rather fond and contemptible mockeryes And finally that S r. F. his running out of the feild The Knight flyeth the true coÌ„bate and flying from all the wayes of tryal offred by the warder both about Spiritual and temporal blessings and cursings is a playne argument that he dareth not ioyne really and substantially in the combat but only to florish for fashion sake and to make a shew of skyrmishing in the ayer for holding vp his credit with the bare name of a new Apologie keeping himselfe warily notwithstaÌ„ding within his owne listes only and farre of from the true Encounter and running now and then when he is sore pressed behind the cloath of state that is to say protecting himselfe with the name authority of her Ma tie and of the present gouernment where all other arguments fayle him for his defence and this in general is the summe of all this Encounter with the K. Now must we come to examine what his Minister champion or martial procter O. E. hath brought in his supply coming foorth after the other And first in general I must say in his prayse and commendation The argumeÌ„t and summe of O. E. his â—nsvvere that he is farre more impertinent impudent and impotent in his wryting rayling then is the K. or any other perhaps that euer took pen in hand for hauing taken the visard of O. E.
her Ma tie wil needs be pratlyng of these affayres not content with this goeth further to renew worse sores and to accuse both K. Henry himselfe and all the State and Parlament of that tyme with wilful murder and tyranny towards that lady and Queene saying Odious matter brought in by this hungry parasite 1. Pag. 3. The Popes adhaerâ—ntes in England neuer ceased vntil they haâ— brought her Ma ties most innocent Mother to her end which was the greatest griefe that tormented the King lying on his death bed sore repenting himselfe for the wrongful shedding of the innocent Queenes blood neyther did they onlie murder the innocent Mother but also sought by act of Parlament to disable and from the succession to exclude the daughter All this how true or vntrue it is the storie and actes of Parlaments of K. Henries lyfe do testifie Lib. Statute cap. 7. an Hen. 2â— especiallie that of the 28. yeare of his raigne and whether matters passed so long agoe with such publike authoritie deliberation and coÌ„sent as these did may be called now into question againe to the infamy both of the said K. her Maiesties Father and of his state counsel and nobilitie by such a pettie compagnion as this is only to flatter and to get himself a bigger benefice and without all ground or former testimony therof in storie or other authentical register let all the world iudge as also how neare O. E. resembleth heere Oedipus who killed his owne Father to marry his mother which mysterie I leaue to the curious reader to apply in this place One thing is certayne that howsoeuer the matter passed at that tyme for iustice or iniustice the cheife doers therof next to the king himselfe were proteâ—â—ants namelie Cromwel Cranmer that could do most with him at that tyme The dealing of Cromvvel and Cranmer about Q. Anne BolleÌ„ and in effect all and the first of them was principally imployed in the said Queenes condemnation and death as appeareth yet by publike recordes and the second was vsed for her defamacion after her death as is extant at this day in the foresaid statute it selfe where Cranmers sentence is recorded iudâ—ciallie giuen by him An Henry 2â— cap. 7. as Archbishop of Canterburie affirming of his owne accord and knowledge such â—hings as no wyse or modest man I thinke wil beleeue and I â—or thâ— same cause and for dewtiful respect to her Maiestie do forbear to repeat the same heere though it be vnder his hand and seale but such a good fellow was Cranmer the first piller of protestant religion in England Sand. lib. 1. de Schis that for gayne of liuing or fauour and for enioying quietly his woman which he caried about with him in a truÌ„ke at those dayes he would say or sweare or vnsay any thing the sentence may be seene by him that wil for it is extant in print in the English booke of Statutes Neyther can this Sycophantes caluÌ„niatioÌ„ affirming the said Queens death to be procured by the Popes adhereÌ„ts in EnglaÌ„d haue any probabilitie at al seing that no adherent to the Pope was in credit or authoritie in that tyme but rather in all disgrace and daunger and so much of this After the foresaid Sycophancie and foolish calumniations vsed against Catholikes for wishing euel to her Maiestie our Minister turneth agayne to his worke of flatterie and telleth more prayses of her Maiesties gouernment as though our businesse and controuersy stoode in this and not rather in the euel euents which haue succeeded by change of religion And to helpe S r. F. out from the charge of flatterie layd vnto him after much ydle babling Sup cap. 1. about particular blessings wherin notwithstanding he agreeth not with the K. as before hath byn and after shal be shewed he runneth to the same common place before mentyoned of flatterie vsed by courtiers and canonists to the Pope the force of which shifte and refuge how vayne it is yow haue heard before discussed Cap â— and it neadeth not to be repeated heere and the examples and instances which he bringeth are the same for the most part which S r. F. touched before and are before answered as that of Panormitan and other canonists affirming Panorm in c. licet de election idem esse Christi Papae Consistorium Christ and the Pope as his substitute to haue one and the selfe same Consistorie or Tribunal Ioan. in c. Quanto de translat Epis. whereof we haue treated in the former Chapter There is that other also how the Pope is or may be called God in the sense before meÌ„tyoned this man alleadgeth it thus Augustin Steuâ—hus doth honour him as a God Audis sayth he Pontificem Deum appellatum habitum pro Deo Doest thow heare the Pope called God and held for God and then noteth in the margent contra donationem Constantini Steuchus saith it in his booke against the Donation of Constantyne in which fewe wordes there are so many cousenages or rather knaueries vsed as no man would beleeue but in such a cogging Mâ—nister as comming latelie from Irish warres hath not learned yet to haue any conscience or honestie For first of all that most learned man Augustinus Steuchus Eugubinus bishop of Kysam wrote no booke against the Donation of Constantyne as heere is imposed vpon him Diuers falshoodes ofâ— the coÌ„scieÌ„celes minister but rather for it prouing the same most learnedlie out of all antiquitie against Laurentius Valla the grammarian that fondlie had impugned the same Secondlie the words heere alleadged out of Steuchus though they be in his booke yet are they alleadged by him not in his owne name but as comming from Constantyne the great by the testimony of Nicolaus primus Pope of Rome about 800. yeare agoe who cyteth out of the said Donation of Constantine Cap. 2. that amongst other honorable tytles he calleth him also God in that sense no doubt which before is shewed by scripture that both Moses and other holie men were called Gods and herevpon Bishop Steuchus addeth those wordes before mentyoned Audâ—s summum Pontificem à Constantino Deum appellatum habitum pro Deo Aug Steuchus in Lauren Vall. de donat Constant fol. 230. hoc videlicet factum est cùm eum praeclaro illo Edicto decorauit adorâ—uit vti Deum vti Christi Petri successorem velut viuam Christi imaginem veneratus est Do yow heare how the Pope is heere called God by Constantine and held for God this was done when he did honour him so highlie with that excellent edict in his fauour adoring him as God and as the successor of Christ and Peter and reuerencing him as the liuelie image of Christ himselfe Heere now we see how Pope Siluester was honored by our famous Britane Emperour Constantine the great and yet no man would cry out then The great honor donne by Constant. the great to Pope Siluester
for some shew that they desire agreement to make among themselues an infinite number of Synodes meetings parlies and coÌ„uenticles to wit aboue threescore and ten as Stanislaus Rescius and other writers haue gathered Rescius li. 1. de Atheis Euang cap 5. but yet to no effect not being able to agree vpon any one thing in controuersy betwene them before but rather after infinite braulings chidings and furious inuectiues the one against the other they haue departed euermore disagreeing and more enimyes then euer they weare before their meeting wherof some few examples I shal recite in this place In the towne of Hala in Saxony in the yeare of Christ 1527. to wit some nine or tenne yeares after Luther began his doctrine The first general councel of protestaÌ„ts in the vvorld 1527. there was made the first general Councel of Lutherans togeather against Sacramentarie Suinglians where by a soleÌ„ne decree which they called Syngramma they condemned the doctrine of the said Zwinglius and his fellowes Carolstadius and Oecolampadius about the Sacrament as damnable heresy and pronounced iudicially Luther being President of the councel all the followers of that doctrine to be prenicious heretikes which decree was published presently and printed in the Germaine tongue with a preface thervnto of Luther himselfe by Ioannes Agricola one of Luthers cheefe scholers in the same yeare But what did these men obay or yeld to this supreme authority of their new Church noe but presently Oecolampadius answered Luthers preface accusing him of much pride vanity Oh humility of a new gospeller Suinglius also wrote an epistle in the Germane tongue ad Eâ—sâ—igenses wherin he courseth and canuaseth Martin Luther extreamly calling him and his partakers furious and fanatical Sweâ—merers behold the spirit and this was the euent of this first Synode of Lutherans Svvermers from which tyme vntil the yeare 1529. that is for the space of some two yeares I reade of no other publike meetings Synods or councels of momeÌ„t had amongst these primitiue Church Protestants but that by bookes and wrytings only they did vex and gaule one the other extreamly and Luther himselfe gaue this seuere censure of this controuersy to them of ArgeÌ„tine demaÌ„ding his final resolutioÌ„ Luth. admonit ad Argentorat Aut LutheruÌ„ aut Sacramentarios Satanae ministros c. that eyther he or the SacrameÌ„taries were certainly the ministers of Satan but he that would say both should best perhaps determine the cause In the yeare then 1529. by meditation of Philippe Lantgraue of Hessia Three other Synods of Luth. and Suingl in vayne anno 1529. Lauat hist. 1529. Sleid. eodem an an earnest protestant there were three Synodes gathered of Lutherans and Suinglians in one yeare to make agreement The first in the towne of Marspurge the second at Suabachium the third at Smalcaldia as both Lauaâ—erus a Suinglian and Sleidanus à Lutheran do testifie in their histories and out of all these three Synodes they departed with lesse agreement then they met and after their departure euery man hasted to put in print the victory against his aduersary The Suinglians published 300. argumeÌ„ts which they said they had alleaged against the Real presence and other articles of the Lutherans in that Synod and could get no answere at all And on the other syde Melanchthon to prooue the Suinglians to be obstinate heretikes gathered togeather all the sentences of the auncient Fathers and Doctors for the Real presence and published them in printe Luther also published that Suinglins in that Synod desired him with teares in the presence of the Lantgraue that he might be receaued as a brother but could not be admitted MelanthoÌ„ also wryting to a frend of his of that Synod sayth thus Quantum attinet ad factionem Zuingli ego â—oram agnoui Melanchton epiâ—t ad Martin Goâ—â—iâ—iuÌ„ Pastor Brunsnicensem c. for as much as appertayneth to the faction of Suinglius I dyd publikely professe in the meeâ—ing at Marspurg 1592. hauing hard â—heir cheife Doctors of that sect say what they could that they haue no doctrine at all of Christ but only do dispute childishly and so they cannot endure This was Melanchtons iudgment prophesy of Suinglius as also of Caluinists in this behalfe to wit that they hold not Christ nor cannot continew but let our men consider whether this be true and like to prooue a true prophesy or no And this was the effect of these other three Synods Let vs yet go â—oward Two yeares after this to wit in the yeare 1531. died Zuinglius OecolaÌ„padius within three dayes the one of the others The death of Zvvinglius and Oecolampadius 1531. the former slayne in the field in rebellion against his countrey and comon wealth the secod found dead in his bed by his wiues side strangled by the diuel as Luther holdeth or as wryters rather thinke Luth. lib de missa priuata kylled by his owne wyfe But what was the controuersy ended with this No for to Zuinglius succeeded presently Bullenger and to Oecolampadius Michonius their schollers and others that tooke vpon them to defend that faction begone And some few yeares after that againe there arose a famous new Apostle one Iohn Caluin a FreÌ„ch man of Picardâ— The beginning of Iohn Caluin and his doctrine who though at the beginning would seeme to approue the substance of the Sacramentary doctrine in denying the Real presâ—nce yet not content to follow but to be followed framed out a new opinion quite different from the â—ormer of Zuinglius and OecolaÌ„padius as the whole churche of MaÌ„sfeld doth testifie in these wordes Confes. Mansfeldens The Caluinists say they do reiect by a new deuise tâ—e doctrine of the â—lâ—er Sacramentaries Sâ—inglius and Oecolampadius who did hold that Sacrament for an external signe only but these men confesse it in words to be the very body bloud of Christ substantially truly but yet figuratiuely and spiritually so as Christes body remayneth notwithstanding only in heauen for that it cannot be in two places at once Thus they So as heere now we see no agreeing at all hitherto but rather more eager dissention amongst protestants the further we goe downe euen in the same sect it selfe and where then is our knights first blessing of general vnity among his people But this shal be inough for Synodes and councels for the breuity of this place THE SAME MATTER is prosecuted and the disvnion of Protestantes is prooued and declared by diuers other meanes out of their owne bookes and writings especially of forraine Protestants Lutherans Zuinglians and Caluinistes CAP. V. AND wheras I might prosecute this matter with an endlesse discourse yf I would goe ouer eyther their Synodes Parlyes conferences and meetings from yeare to yeare vnto our tyme or their infinite wrytings one against another in moste bitter sort VVarre of Lutherans Sacramentaries both Lutherans against Sacramentaries and they against
in lyfe by this new religion but all worse And Luther himselfe vpon his owne tryal Luth Poâ—â—iâ— sup Dom. â— Aduent both wrote and printed Mundus fit quotidiè deterior sunt nunc homines magis immodesti indisciplinati multoque deteriores quam fuerunt in Papatu The world is daylie worse men are now more immodest more indisciplinable and a great deale worse then they weare vnder the Popedome And Aurifaber Aurif de dictis Luth. Pag. 623. one of his cheife schollers testifieth these woords of him that he was often wont to say Post reuelatum Euangelium virtus est occâ—sa iustitia oppressa temperantia ligata deuotio pulsa nequitia facta quotidiana Since the ghospel was reuealed vertue of lyfe is slayne iustice is oppressed temperance is bound deuotion is put to flight wickednes is daylie increased Thus said these men in the very primitiue Churche of their new ghospel and what our men especially in England may say now of this argument I leaue it to common experience to iudge And Syr F. least he should goe to farre in this matter of good workes saith Tvvo cautions of the K. against good vvorkes we must take heed to auoid two extremities The first proud presumption before God that we put no opinion of merit in our workes secondlie that before men we auoid all hypocritical ostentation Lo heere good reader two great peryls of good workes layd before thee but no vtilityes remeÌ„bred Trulie I had thought when I heard him talke of two extremityes that as the one was to attribute to much to good workes so the other should haue byn to attribute to litle but both are cautioÌ„s against good workes and therfore I maruaile how they may be called extremities Absurdity seing they may be both in one and the selfe same man to wit presumpsion hipocrisy which yet is against the nature of extremes yf S. F. remember wel his Sophistry learned in Oxford But marke I pray yow the difference of spirit and Doctrine in these men from holy Scripture which euery where encorageth vs exceedingly with the merit and reward of good workes Math. 5. Rom 2. 7. Cor 9. Coloss 1 1. Timoth 2. Iam 2. 2. Pet. 1. 2. Pet. 1. as also that they should shine before men wheras our ProtestaÌ„ts are careful to warne vs that they are perilons things to engender presumption and ostentation Wher-vnto their Father Luther addeth further that they are also pernicious to saluatioÌ„ which yf yow ponder wel is but a cold exhortation to the exercise of good workes Luth. â—om 2. â—ol 322 rom 5 in Gal cap. 4. fol. 382.400 for that yf not only they haue no merite but are perilous also for presumption and hypocrisie yea pernicious sometymes to saluation and that on the other syde our corrupt nature sensualitie flveth them and swayeth to the contrarie of her owne inward instinct who wil leese his pleasure to labour in them and consequently it is no maruaile though these fruits grow so thinly vpon protestants trees as their neighbors I weene wil beare them witnesse in England And as for Syr F. himselfe notwithstanding his protestatioÌ„ afterward that he would be loath to yeild to any Papist whatsoeuer in this poynt of good workes seing it is a peculiar blessing of his people as yow see yet I do not heare nor vnderstand that this blessing doth so abound in him for the practise Syr F. not so famous for good vvorkes as he vvould seeme as that his tenants and neighbours wil be his witnesses thervnto especiallie if the common fame be true of certayne things which heere I wil not name for christian modestie sake for respect eyther of himselfe or his familie or of both though he in his owne person litle sheweth to deserue that respect not hauing held the same with others of greater moment yea princes themselues but I shal deale more modestlie with him and let him goe free from further â—ouch at this tyme but for the matter it selfe concerning him and his in general for good lyfe and workes excepting in particuler those that may be excepted I may coÌ„clude as S. Augustine did a litle before about the Churche that as it is most insolent madnesse to dispute against that which the whole Churche doth practâ—se so to auouch that of Protestants liues and good works wherof all countryes and nations do see and proue the contrarie and their owne authors also do coÌ„fesse as hath byn shewed is litle lesse madnesse And with this I might end this poore protestant blessing of good works especially seeing that after againe I am to treat of the same subiect but that our knight wil needs alleadge S. Bernard for his former caution against the merit of good workes in these words Cap. 15. S. Bernard abused Bona opera sunt via regni non causa regnandi which he according to his fashion fraudulentlie expoundeth thus good works are the way wherein we must walke to the kingdome of heauen but not the cause wherfore we shal obtayne that kingdome c. Wherein first yow must note that he vseth heere also his foresaid old shifte not to quote the place or book where we may fynd this in S. Bernard least he should be taken tripping as a litle before about the other two Fathers S. Hierome S. Augustine yet hauing sought much in S. Bernard at length we fynd the place in the verie end of an excellent treatise he wrote Catholike doctrine about merites of good vvorkes De gratia libero arbitrio shewing therin how Gods grace doth concurre with mans freewil in all meritorious workes by stirring vp mans wil to worke with promise of reward and strengthening him to the performance therof by the assistaÌ„ce of his diuyne grace in respect wherof to wit of the free promise made by God to reward our good workes wherto he was not bound and of the preuenting and assisting vs by his holie grace to the working of the same our merites are to be attributed vnto him as to the first and chiefe efficient cause and not to our selues though our concurrance be necessarie thervnto also and in this sense S. Bernard in the place by our knight aleadged hauing spoken much of the merits of good workeâ— wrought in Christ and by the force of his grace he concludeth thus Merita nostra spâ— quaedam sunt seminaria Bernar. traâ—â— de gratia libero arbitrio ad finem charitatis incentiuae occultae praedestinationis indicia futurae felicitatis praesagia via regninon causa regnandi Our merites are certayne seedes of hope inkindlers of charitie signes of secret predestination foresages or tokens of our felicitie to come the way to the kingdome of heauen but not the cause of our raigning Thus sayth he and that he meaneth heere by the cause of our raigning the principal efficient cause and author which titles are proper only to God and so
and discretion wil be of my opinion that whatsoeuer good effectes haue come to our common wealth by her Maiesties gouernment or rare partes of Princelie commendations A note to be diligently obserued and which truelie may be termed blessings might haue byn as great as all these or farre greater vnder Catholike religion and especiallie in her Maiestie if it had pleased almightie God to haue blessed her and the realme with the continuance therof and contrariwyse whatsoeuer cursings and calamities on the contrarie syde haue ensued or may ensue herafter by the change of religion these are proper effectes and necessary consequeÌ„ts of the new ghospel and not of any defect in her Maiesties gouernment and this foundatioÌ„ being presupposed in all that I shal say let vs passe on to examine in a word or two the most ridiculous vanitie of these fiue blessings folowing which he calleth corporal accompting his former spiritual For the first of them which is deliueraÌ„ce from intolerable exactions â— Blessing deliuerance from exactions if he meane it of the realme in general as his marginal note may seeme to importe which often yet disagreeth in sense from his text let the Escheker books be compared of the tributes payments contributions and exactions that were vsed in EnglaÌ„d in former dayes before this new ghospel came in and since I meane of the summes that were payd in old tymes when Catholike religion bare rule and protestants were not knowne those that later Princes by reason of troubles warres suspicions and other like occasions rysing especially by difference in religion haue byn forced to take of their subiects since the yeare of Christ 1530. or there about at what tyme K. Henrie began vpon the aduise incitation of Cranmer Cromwel and other Protestants to breake with the Pope and churche of Rome let these summes I say be coÌ„ferred and then our knight if he be a good Auditor or Eschequer man wil for very shame stryke out this blessing and mentyon it no more But yf he meane this blessing especiallie or principallie of our Clergie men this day in England for that they pay nothing now to the Pope as in the texte and prosecution of this blessing is set downe then let the wealth and ease of the old and new Clergie be compared togither or rather the pouertie and beggerie of the one with the honor and splendor of the other and so this controuersie wil quicklie be decyded and S.F. beaten from this first corporal blessing of his new Cleargie to a Spiritual which is Matth. â— Beati pauperes spiritu blessed are the poore in spirit for in body and purse they are already miserable as them-selues euery where complayne The pouertie and myserie of the protestaÌ„t cleargie none more grieuously or more spitefullie in secret as before hath byn touched then his champion O.E. alleaging these reasons that the most of them hauing much to pay both to Prince Patron in steed of the Pope and litle to receyue the gleebe lands of their benefices being commonlie swept to their hands and their charge of women and children so great as the parishes do commonlie feele when they dy their beggerie must needs be intollerable wheras on the other syde in Catholyke Countryes yf they contribute any thing to the Pope as to their head for better maintenance of his state and gouerment of the whole Churche it is neyther so great a matter and commonlie â—â—t out of the greater benefices that caÌ„ better beare it and in recompence of that agayne he defendeth them against the intrusion or vsurpation of seculer men vpoÌ„ their liuings which importeth them much more as by experience of Catholyke Countryes and Kyngdomes is seene then is the contribution they make to Rome though it were so great and greuous as our K. maketh it in K. Henrie the 3. his â—yme alleaging a certayne complaynt of our English Churche to Pope Innocentius 4. in a general Councel at Lions an 1245. against his collectors officers in England which being taken out of Iohn Fox whom this man yet wil not name maketh no more against the Popes Authoritie A calumniation of Ihon Fox act â—on Pag. 241.242 c. nor yet conuinceth him of abuse that way then yf at this day the same complaynt should be made by the Churche of Spayne as diuers tymes it is against the lyke collectors or officers there or when any complaint is made in England of any of her Ma ties officers that abuse themselues in their collections for couetousnes vpon the Clergie at this day wherof I presuppose there would not want complaints if all Ministers should be willed to vtter their greifes therin And what then doth Syr F. and Fox vrge so much against the Pope the complaynt of some in England against his officers at that tyme VVhy Pope Innocentius required a collection of mony for recouering the holy land when the publike necessitie of christendome oppressed by Turkes and Saracens inforced Pope Innocentius as general Father of all to lay some contribution vpon the cleargie of England and other countryes for defence therof to which effect also in the very same councel of Lions he had appoynted and declared king Lewes of France for Supreme general and yet was not the summe exacted such nor so great but that more money in these our dayes hath byn sent out of the realme in one yeare by these meÌ„nes liking and good approbation for defence of heresie and rebellion in France Flanders Scotland and other countryes theÌ„ was in this many other tymes in those dayes for maintenance of the whole Churche and Christianitie and yet coÌ„playneth not our knight of this which subiects now feele for that it is present but of the other past and gone which they feele not wherby is seene his indifferencie that they seek nothing but matter of complayâ—â— and cauilling against the Pope and hâ—â— doings As for long peace which is an other blessing of his both sweet profitable as he termeth it â— blessing long peace I know not what or why I should answere seing Aristotle teacheth that to go about to proue or improue by reasonâ— that which is open and manifest to our senses is to wearie reason and offer iniurie to sense who seeth not therfore what hath passed in England since protestant religion first entred in K. Henryes dayes for if we talke oâ— domestical styrres and tumultes among our people we haue had more within these 70. yeares to wit from the one or two and twentith of K. Henryes raigne downwards vnder him and his three children respecting religioÌ„ only then in a thousand before his dayes and more then in many ages for any cause whatsoeuer setting a syde the contention for the crowne betweene the two houses oâ— Yorke and Lancaster which cannot go by reason in this accompt for that it was a particular quarrel of certayne Princes of the bloud royal not rysing of
te prolatam in qua non author esse debes sed custos non institutor sed sectator non ducens sed sequens c. This pawne or pledge is a thing geuen yow in credit and not inuented by yow a thing which yow haue receyued and not deuised a matter not of wit but of doctrine not of pryuate vsurpation but of publyke tradition a thing brought downe vnto yow not brought forth first by yow a thing wherof yow must not be author but keep only not the fownder but a follower not a leader but one that is led Thus sayth he of the rule of faith in his tyme which rule also serueth vs no lesse at this day against all sorte of protestants then it did them at that tyme against their aduersaryes but rather much more for that our prescription of this rule is by many hundred yeares elder then theirs was and so this shal suffise about this matter of the Ecclesiastical rule of fayth what yt was and what the auncient Fathers did thinke and esteeme therof and now we wil examine a litle what styrre the minister maketh about his goodly rule of the present particular Churche of England OF THE ENGLISH rule of beliefe set downe by O. E. And what substaÌ„ce or certaintie it hath how they doo vse it for excluding Puritanes other Protostantes and of diuers shameful shifts of O. E. CAP. XVI NOTHING is more true in that kynd then the saying of the philosopher A â—ift lib. 1. Phis. Contraria iuxta se posita clarius elucescunt That contraryes being layd togeather do make each other better seene and vnderstood as a ragged garment layd by another that is fayre and pretious maketh the ragges and patches more euident and contemtible and euen so this ridiculous new deuised rule of O. E. if we compare it with the former auncient rule commended vnto vs by the old holie fathers we shal see more perspicuously the vanitie therof for that he sayth Pag. 19. As for our selues that is the Protestants of England all of vs professe the doctrine of Iesus Christ according to that rule that was established by the common consent of England and whosoeuer doth digresse from this is not of our societie c. But here I would aske him what rule this is and in what yeare it was established by whom and how many and what authoritie they had to establish or to make any new rule from the old receyued before in matters of religion See the statutis anno Henr. 8.25 c. 14. an 26. cap. 1. an 27. c. 15 19. an 31. ca. 14. an 34. 35. cap 1. for yf he speake of K. Henry the 8. his dayes when the first chaunges beganne and when diuers new rules were set downe in parlament with this expresse commendation that they were taken out of the pure and syncere only woord of God I doo not think that O. E. wil admit them or stand vnto them though Iohn Fox do hold all that tyme of K. Henrie his mutations after his breach with the Churche of Rome for the tyme of the ghospel and so doth terme it euery where In K. Edward dayes also he being head of the Churche An 1. Ed c. 1.2 11. an 2. 3. cap. 1.21.23 though but 9. yeares old there was two or three new rules made and altered about matters of religion and their communion book all pretended out of the word of God with reuocation of that which K. Henry the Father and his Parlaments out of the same woord had appoynted before which rule also vnder K. Edward I do not know whether our ProtestaÌ„ts wil allow in all poyntes now but sure I am our Puritanes do not nor wil not as appeareth by theire owne bookes what assurance then is there in this mutable and controuerted rule of so fewe yeares in age But the most important question is who and what men and by what authoritie they made this rule The Warder knew no other when he writ but the Lords of the ParlameÌ„t and so called it parlament religion wherwith O. E. is very angry Pag. 19. and sayth where he calleth our religion parlament religion he speaketh like himselfe that is falsly and slaunderously for albeit the same be receyued by authoritie of the Prince state yet is it Christs reâ—igion and not the Princes Soone spoken but how doth he proue it here is styl that old shifte of petiâ—io principij hissed out by learned men which consisteth in setting downe that for a principle which most needeth proof as heere where our minister wil needs haue his religion to be Christs religion whether we wil or no and that it was but receyued and promulgated only by the parlament but then must I aske him agayne what authoritie besydes the parlament hath determyned it to be Christs religion as also that the Puritans religion is not Christs religion notwithstanding they pretend Christ and his Apostles no lesse then doth the protestant and then if we fynd that the only authoritie that defyneth this matter is the Parlament allowing the one and condemning the other for that scriptures of themselues can not do it quia actiones sunt suppositorum as a litle after he vrgeth and then must needs the credit truth of English religion depend of the parlament and therof worthelie be called Parlament religion But harken good reader what an example he hath found to auoyd An example making against himself that his religion may not be called Parlament religion The Emperors Gratian Valentinian and Theodâ—sius decreed sayth he that all people of their gouernment should hold the doctryne of Peter the Apostle Pag. 19. taught by Damasus bishop of Rome and Peter bishop of â—lexandria that they should beleeue one God and three persons yet I hope this Noddy wil not cal the fayth of the Trinitie an imperial fayth See this haÌ„dled more largely before in the annâ—t vpon the letter of O. â— to the reader c. Yes surelie Syr Noddy-maker I would cal and proue it so if the case were like that is if these three Emperors had determined this fayth as of theÌ„selues and by their imperial authoritie and that it had byn a different beliefe from the rule of fayth receyued before throughout Christendome as your parlament religioÌ„ was and is hauing no other ecclesiastical Authoritie â—or her establishment but only the authoritie of your Prince and parlament which defyned it to be trew religion and coÌ„forme to the word of God and determined that the other which was there before in vse to wit the Catholike to be opposite and contrarie to thesaid word and therfore to be abolished so as the allowance of the one and reprobation of the other proceeded from the parlament But the proceeding of the foresaid three Emperors in this their alleaged decree was farre otherwise which O.E. if he had had any more wit then a Noddy would neuer
c. Marke the arrogancy of thâ—s petty chaplaâ—n we suspend we see we finde who are those wee I pray yow Oh that Doctor Martyn Luther were aliue againe to canuase this arrogant barking bastardly whelp of his he would proue him but a very demy puppie Of Caluyn he sayth when Caluyn was better informed about the Supremacy he changed his style and retracted his opinion but where and when I pray yow why haue yow not noted the place and tyme for Caluyn was to great a man I trow to change style or retract opinions were it neuer so false or impious and whether he changed in this let his Elizeus that had his cloke spirit of wickednes double I meane Theodor Beza be witnes who is more to be beleeued in this case then O. E. that is but a fugitiue of Caâ—uyns campe going about to betray his Captayne Lastlie about the gouernment of his English Churche he addeth concerning Beza Pag. 22. I say that in external gouernment it is not necessarie that all Churches should concur and agree Loe his saying and albeit he say madlie yet I trust he wil not say but that in one and the selfe same Churche agreeing all in one true doctryne of Iesus Christ as in the former leafe he affirmeth all sortes of protestants do it is necessarie they agree in the substantial poynts at least of some gouernement among them-selues Pag. 18. as for example Atheistical Doctrine O.E. of some one head the cheife members therof as whether the Prince be supreeme head ecclesiastical and may make Bishops and whether the Bishops be true Prelates and may make ministers and whether they be of Gods or the diuels making that are so made which is the proper controuersie betweene them of England and Beza at this day and was with Iohn Caluyn also while he lyued To deny this I say were a very mad new doctrine for souldiour O.E. to teach now vnder a ministers coate to wit that none of all these things are necessarie poynts of doctrine but indifferent rather and that in his Churche a minister a ministrel a preacher and a pyrate a bishop and a bytesheep a deane and a diuel are all one And that this fellow and his compagnions haue no religion nor conscience in saying and denying The Suruey of pretended holy discipline c. printed by Io. VVolf 159â— cap 2â— fol. â—54 admitting or reiecting at their pleasures it may appeare by one of their publyke books printed and set foorth against the puritanes where they haue a whole Chapter of accusations against the said puritanes for reiecting conteÌ„ning new ghospelling wryters of their owne when they make against them which yet yow see practised here by O. E. him-self though no Puritane and that euen against the very cheife heads and syres of both their religions Luther Caluyn Beza yea some are of opinion that O.E. was the Author of that book wherin the Puritanes are so eagerly argued for this fault of coÌ„temning their owne wryters wheÌ„ they make against them though I cannot easely beleeue the same for that it seemeth les fondly writteÌ„ in that kynd then could be expected of this maÌ„nes shallow cacitie that wrote this doltish answere to the Wardword but be it how it wil yow shal see the Puritanes taken vp very sharply by protestants in that book for reiecting both their owne authors and auncient Fathers which yet yow see this arrogant foole doth practise heere in the one I meane touching their owne and yow shal heare afterward how egregiously his fellowes dâ— the like in the other that is to say concerning the auncient Fathers But first let vs see what is obiected to the Puritanes in the former poynt In a certayne place Pellican Bullinger Bucer Illyricus Suruey c. 28. Pap. â—54 and Musculus all great Doctors among the Lutherans being brought in against the Puritane doctrine Cartwright answereth them thus Puritans coÌ„teÌ„pt of their ovvne Doctors If they were for one a hundred they could not beare downe the Apostle to wit standing with him as he presumeth But after these is brought in Luther himselfe interpreting a peece of Scripture otherwise then they would haue it but they answere that his exposition is out of season T. Cartvv li. 2. Pag. 313. 314. Then is brought in Bishop Ridly and brother Bucer great doers in K. Edwards dayes in England but the first is dismissed thus Bishop Ridley being a partie in this cause ought to be no witnes the second thus Ibid. pag. 398. Bucer hath other grosse absurdityes sometymes Homer sleepeth his reasons are ridiculous c. Iewel and Fox do folow but Fox is shaken of with this saying that he took greater payne in his story to declare what is done then how iustlie or vniustlie how conueniently or vnconuenieÌ„tlie it was done Iewel receyued this iyrke as a contumely ingrauen in his tombe as the Protestant complayneth B Iewel calleth the doctryne of the ghospel wantonnesse Ibi. Pag. 11â— Finally they write thus of all the cheif English protestants in K. Henry K. Edward Q. Mary and in this Q. tyme before them-selues their knowledge was in part T. Catvv li. 1. Pag. 196. and being sent out in the morning or 〈◊〉 the Sunne of the ghospel was rysen so high they might ouer see many things which those which are not so sharpe of sight as they were may see for because that which they want in the sharpnes of sight they haue by the benefit clearnes of the Sunne and light greater then in their dayes Loe heere the growing and disagreeing protestant fayth and euery man his new light and lanterne in his hand Whosoeuer cometh after presumeth to see more then his fellow that went before him Wher wil this matter end but marke their wrangling spirites one within an other the puritanes are sorely reprehended for this contemptuous vsing their owne authors but are the puritanes more arrogant or bolder in this poynt then yow haue heard O.E. before euen with the first parent of their profession As for the old Doctors of the ancient Cath. Churche Suruey Pag. 329. the foresaid book of protestaÌ„ts hath also a special chapter of examples of the Puritanes contempt against them calling S. Ignatius scholler to S. Iohn the Euangelist a counterfet and vayne man S. Irenaeus is reiected except sayth the Suruey he wil frame his speech after the new cut Sur. pag. â—3â— Annot Bezae in act â—4 1. Timoth. 5. euen according to Bezaes pleasure Iustinus Martyr being vrged that lyued presentlie after the Apostles answere is made that in the dayes of Iustine there began to peepe out in the ministerie some things Th. Cartvv li 2. Pag. 621. which went from the simplicitie of â—he ghospel To S. Iustine is added S. Hierome whom they answere thus Corruption groweth in tyme as the tymes are so are they that lyue in them there is not such sinceritie to be
deceyts day and night geuing them-selues ouer to lustes of the flesh being spotted with adulteries and besydes all this most of them did hault in the articles of their fayth And after this he cometh to talk of religious orders in lyke sorte Religious men also corrupted and principally of those that hauing no possessions liued by almes and were most corrupted and set on by wicliffe against those that had possessions of whome WalsinghaÌ„ sayth suae professionis immemâ—res c. possessionatis inuidentes c. being vnmyndful of their profession and enuying such of other religious orders as had possessions in tantum illam veritatis professionem suam maculabant vt in dâ—ebus illis c. They did spot so farre foorth their profession of truth as in those dayes yt was in euery mÌ„anes mouth that this is a Fryar ergo a lyar This is the discourse of WalsinghaÌ„ wherin yow see first that he speaketh not of all fryars nor against the profession it selfe of fryars which he sayth was the profession of truthe but against such as being forgetful therof and brought â—o maligne and enuie other orders that had possessions which was the art and doctrine of Wicliffe became lyars so as these were S r. F. his fryars and not of S. Francis as before I noted and when he telleth their faults he vttereth the shame of his new ghospel Fox in Calend 2. lan which begane in England by VVicliffe as Fox doth testifie who maketh this first prophet of theirs a Saynt and kalender Martyr Fox monumeÌ„t Pag. 421. though he died in his bed at his benefice in Lincolneshire as Fox denyeth not yet such was his talent in making martyrs And besydes this he discouereth to the Reader to much false dealing in that amoÌ„g all the faultes of Bishops nobilitie comonaltie and religious orders touched seuerally as yow haue heard by his author walsingham he culled out only the lying of Fryars Syr F. taken in false dealing and those not of ours but of his fryars who were made lyars not by their owne institution or by our religion but by the principles of Wiclifs Doctrine which S.F. acknowledgeth I think for his Consider then the mannes wit in alleaging this exaÌ„ple and his truth in handling the same And by this one iudge of the rest though there wil not want other occasions after to coÌ„template also the same much more And hitherto now we haue talked of the general charge of lying and falshood layd to S r. Francis and how he hath sought to auoyd the same by recharging vs and some of ours againe with like fault which as if they were true and could be verified they deliuer not him of his fault so being found also to be false they double his former error and make him more culpable to which effect and for iustifying more the charge layd vpon him of bould false assertions we are now to examine some other particulars of lyke qualitie For more clearer performance wherof I shal set downe some lynes of the Warder which conteyne the first controuersie or charge Thus then he wrote at that tyme. But before S.F. cometh to the matter that is VVardvvord Pag. 1â— to set downe those absurd principles of ours he maketh for his preface a certayne poetical descrâ—ption of the darke cloudy and mistie state of things in Queene Maries tyme in these words It is not vnknown sayth he to many yet liuing neyther can it be altogether hidden from the yonger sort that lyâ—ed with them what a darke mistie cloude of ignorance which brought in popish Idolatrie Deuised darknes and all manner of superstition did ouer shade the whole land c. And againe after In these darke cloudy dayes least the sunshine of knowledge should disperse the mistes of ignorance and geue light to the dimme of sight c. Doth it not seeme that this graue geÌ„tleman describeth the lake of Auernus in Italie or some foggie marsh in England or some smokie kitchen or woodhouse of his owne without a window when he speaketh of our famons country in sormer tymes for aboue a thousand yeares the state of England and the Princes people nobilitie and learned men therof had continued in that Egyptian or rather Cymerian darknes which this gentleman describeth vnder clouds mistes and shadowes vntil his new sunneshine doctors came to inlighten the same And it was accompted then as wyse learned holy valiant noble and florishing a kingdome aswel for religion as otherwise as France Italie Spayne and other reading the scriptures in English could not iudge whether matters of doctrine and religion taught them by their Prelats were true or no as though now they could do it by english reading and that for this cause and for lack of Scriptures in English a number of lving miracles were beleeued and in steed of Christs blood the blood of a duck was worshipped as the blood of Hales was playnly proued to be Syr Francis posed in dicerning a duckes blood from other and openly shewed at Paules crosse in K. Hen. dayes which yet I would aske our Kâ— how a ducks blood could be discerned froÌ„ other blood after so many yeares All this I say and many other such manifest vanities See aftervvard cap. 6. vvhat O. E vvryteth also of this matter and knowne vntruthes as that Bishops in Q. Maries tyme did not preach nor others for them except certayne strawbery sermons of â—â—otting fryars and the lyke These bold assertions I say and contumelious irrisions being knowne to be false aswel by aâ—l that are yet liuing and sawe those tymes as by the books of Homelies and sermons yet extant I meane not to stand vpon the answering in this place but to passe ouer to matter of more substance and to consider of an example or two of ignorance in Q Maries tyme and before For this Kâ— for a ful and irrefragable proof that all was ignorance among Catholykes before the light oâ— Luthers Gospel began to shine VVastvvord Pag. 32. The storie of D Bassinet a â— frenche Apostata Fryar he bringeth vs the only examplâ— as he sayth of D. Bassinet â— man of great learning and autâ—oritie in France whâ— confessed his owne ignoraÌ„ce vntil he fel to read the Scriptures though he had byn a Iudge vpon heretiks beforeâ— Look heere gentle reader the important proof that he alleageth for his purpose cyting only Iohn Fox his Acts and Monuments in the Margent Fox edit ver Pag. 862. but neyther he nor Fox do alleage any one Author where we may read the storie for this is also Fox his shift among others wheÌ„ he meaneth notorious treacherie and yf the whole narration of this Bassinet confessing himself to be ignorant before he fel into the new ghospel were true what authoritie or credit may the saying of an Apostata Fryar fallen into heresy haue against his former state and condition is it maruaile yf he say that he was in ignorance
begunne the yeare before Pope Leo decimus sent Card. Caëtan for his Legat thither for both causes Luth. at Augusta 151â—â— For albeit he had cited Luther to Rome before vpon relation of his new opiuions yet by intercession of Frederick Duke of Saxony desyring the Iudges might be appoynted to heare the cause inâ—â—ermany he had committed the hearing yf the said cause vnto the said Card. to whom Luther came by force and not of free wil as our K â— fayneth neyther had he yet safe conduct of the Emperor but only the letters of his patron Duke Frederick in his commendation to the sayd Card. Legat requesting that he might returne safe Wherfore he being afrayd what the Card. would decree of him The dissimâ—lation of Martyn Luther vvith Card. Caâ—tan gaue him the fayrest words in the world and the first day being vrged to recaÌ„t his opinions desyred space only to deliberate and the second day comming to him agayne and finding foure of the Emperors counsel with him to dissemble the more gaue vp this protestation in wryting Ego frater Martinus Luthers first protestation an 1512. c. I Fryar Martyn Luther of the order of S. Augustine do protest that I do reuerence and follow the holy Roman Churche in all my sayings and doings both present past and to come and that if any thing hath byn sayd by me or shal be said contrarie or otherwyse then this I do desyre that it should be esteemed and holden as not spoken And after this being vrged agayne by the Card Cochl Sur ibid. to reuoke his errors perticularly he desired that he might answer in wryting flattering the Card. with many prayses and fair words but yet so tempered he his style in answering as the Cardinal easely did see that he meant to proceed in the said errors stil and signified so much vnto him whervpon he being afrayd least the Card. would imprison him he procured by his frends a publyke safe coÌ„duct of the Emperors officers which assone as euer he had he appealed from the Legat to the Pope and put the appellation vpon the walles of the towne so stole away wryting first notwithstanding very fayre letters to the Card at his departure but vnto others very skoffingly and contemptuouslie of him This is the summe of that which the two foresaid Authors and others do write of the doings of Luther this yeare at Augusta let the reader iudge how worthelie S. F. doth vaunt of his chalenge and disputation and how many lyes there be in his words before set downe The second vaunt of Luthers disputation at Wormes before the new yong Emperor Charles the fifth Luther at VVormes 1521. before the Emperor and his parlament there gathered together three yeeres after to wit 1521. is much more vayne and vntrue For wheras S.F. sayth VVast Pag. Ibid. that before the Emperor himself and the whole states of the Empire he mayntayned his doctrine answered the aduersaries and with the Emperors fauour departed in safetie though ful sore against the mynds and wils of some Papists Yet the truth is this that ensueth for which I alleage my two Authors aforesaid one of them present at the act it selfe which he published soone after in print S. F. alleaging none at all for his vanities At the sayd diet or Parlament of Wormes when the most learned man Ieronimus Aliander the Popes Nuntius had propounded the great troubles and dissentions which had rysen the last three yeares since Luthers being at Augusta by continuance and increase of his heresies Cochl in vita Lutheri Sur. in hist anno 1521. and had recyted out of one of his books De captiuitate Babilonica lately come forth aboue 40. places which tended all to sedition perturbation of the common wealth Fredericus Duke of Saxony his Patron being much astonished to heare those things requested that he might haue safe conduct to be sent for and so he was by a Pursevaunt of the Emperors named Sturmius so that this tyme also his coming was not of free wil as S. F. wil haue yt but of necessitie nor came he to dispute but to answere for himselfe And the foresayd Authors do name his compagnions that came with him * Ionas Scurfus Ambsdorfius the sumptuous and delicate manner of his iorney the good chere and musick in his Innes Luthers behauiour in his iorney to the Emperour and how he himself being yet in a fryers weed played opeÌ„ly on a Lute as he rode in the Coache and other such things as Cochlaeus being present did see with his eyes and I let passe to recount yt in particular for breuities sake But for the principal matter in hand which is his braue disputing wherof S. F. braggeth I read of none at all For in his first comming before the Emperor and States the first day he was commaunded to harcken only Luthers ansvvers and behauiour the first day before the Emperour and to speak nothing that was not demaunded and then the Catalogue of his books going in his name before recyted publykely he was asked whether he acknowledged them for his or no which he saying that he could not deny but they were his being asked agayne whether he would recal them or noe he desyred most humbly to haue space of deliberation which with much a doe they graunted him vntil the next day at the same houre His ansvvere the second day which being come he appeared agayne when not answering simply but deuiding his books into three kynds sought only to draw out the tyme which they perceyuing he was so pressed by the Emperor and nobles present to say of or on that in the end he sayth he would do nothing against his conscience nor recal any book of his except he were conuicted first by the testimony of the Scripture and then he concludeth with these German words Got helf myr Amen that is God helpe me Amen shewing therby the feare that he was in Then foloweth the sentence of the Emperor some dayes after giuen against him written with his owne hand to the Lords and Princes of the Empire a noble sentence and worthy to be read by all Princes The determination of Charles the Emperor against Luther after he had heard him he being not past 20. yeates of age maketh such a ProtestatioÌ„ of his Catholyke fayth according to the belief of all his Ancestors as may be an example to all other Princes And towards the end of the said Parlament he published an Edict against Luther and all his followers by consent of the whole couÌ„cel affirming amoÌ„gst other things Lutherum non hominem sed diabolum esse sub humana specie That Luther was no man but a deuil vnder the shape of a man and this was the end of that combat of Luther But he wrote afterward these Actes of Wormes himselfe and sayth among other vayne adulations of himselfe that the people so much fauored
tam quod ad Thessalonicenses vt ipsius solis radio putem scriptum Ibid c 47. ita clareâ— qualtter acciptant Luci fugae isti scripturarum Go to then how wil these scripture-bats the heretiks vnderstand this place of S. Paule to thâ— Thessalonians though it be so cleare as I may think it to be wrytten with the very beame of the Sunne it self Here then yow see that heretikes are noâ— noted or called night-battes by Tertullian foâ— flâ—ing the reading of Scriptures as this faiâ—â— lad would perswade his Reader but ratheâ— the quite contrarie that reading and bragginâ— of Scriptures more then others Hovv heretiks â—re scripture bats yet are theâ—â— so blynd in the true light therof througâ— their owne pryde and malice as they fly the true sense and interpretation heâ—d by the Catholike churche as night-bats do the cleere day light and shynâ—ng of the Sunne which Tertuâ—â—â—an in the forenamed book of praescription and els where doth largely declare and it is our complaint also against Sectaries of our tyme who swarmâ—ng ouer scriptures like blynd bats in the darcknesse of theyr owne passions and imaginations and flyeng the light of auncient doctors and Churches interpretations do break their owne heades and necks of entymes vpon scripture walles in respect wherof thesayd Tertullian in this very book by O.E. alleaged concludeth thus and therein giueth vs good counsel saying â—ecundum praetudicta tot authoritatum scripturas inâ—â—lligi oportebit Ibid. c. 18. non secundum ingenia haereâ—â—corum de â—â—la incredulitaâ—e vementiae Scriptures must be vnderstood according to the fore established iudgments of so many authorities as I haue now alleaged and not according to the wits or wrangling inclinations of heretiks which proceed coÌ„monly of only incredulitie which â—s asmuch to say as that the natures of heretikes being inclyned to incredulytie not to beleue what the authoritie of the Catholike Churche hathe set downe before them they seek to draw the interpretation of scriptures to their owne phansyes Thus wryteth he and his reason is for that heretiks reading scriptures with curiosytie for feeding their owne humors and being bound to no rule or prescriptioÌ„ of interpretations but to take and leaue or like at their pleasures commonly their wits guyded by humaine spirit inclyne to incredulitie calling in question what others haue held or beleued before them and shaking of the foundations of all former belief by their new quarrelling and whether the Sectaries of our tyme haue done this or no by their much reading and tossing of scriptures let experience teache vs. And this shal suffice for this place THE SECOND PART of this Encounter contayning foure absurd groundes of Catholike religion fayned by Sir frauncis and first whether ignorance be the mother of deuotion as also about the controuersy of fides explicita implicita CAP. VII WE haue byn occupied hitherto about so many other falshoodes and vntruthes of these our aduersaries vttered in their preambles as we haue not byn able to come to the principal subiect of this EncouÌ„ter which is a quadruple number of absurd grounds positions which the knight affirmeth vs to hold for general grounds and Maximes of our religion wherof the first and ring leader is that ignorance is the mother of deuotion which he vttereth in these woords VVatch. p. 17 The first forged position In these darck and clowdy dayes saith he least the Sunshine of knowlege should disperse the mystes of ignorance and giue light to the dymme of sight this position was set downe for their Maxime or rule infallible that ignorance is the mother of deuotion that the sacred woord of God which was giuen to be a Lanterne to all our feet and a light to our steps was forbidden to the lay sorte for so they called them as matter vnfit for them to looke into To which the warder beginneth his answere thus How manifest a falshood it is that reading of scriptures is forbâ—dden to all lay men is sufficiently shewed by that which goeth before VVard p. 17. for in any of the three learned tonges any lay man or woman may read them at their pleasure and in vulgar translations also suche as haue lycens and I thinke Sir Frauncis wil not deny that many of the laytie vnderstand Latin How then and with what face complayneth he so piteously or rather hypocritically that the sacred woord of God which was giuen to be a lanterne to our fâ—ete c was forbidden to the lay sort To this interrogatioÌ„ of the warder Sir FrauÌ„cis replieth now noe one syllable more then before is sayd VVhether ignorance be the mother of deuotion And further where as the warder chargeth him sorely with malepart ignorance for scoffing at the woord laymen and aâ— the distinction betwene Laytie and Cleargie and by this occasion sheweth the true meaning of those woords with the auncient begynning vse and practize of the primitiue Churche out of Origen Epiphanius Hierome and diuers other fathers doctors general CouÌ„cels the patient knight dissembleth all this according to the first shift discouered in the beginning Sir F. and O. E. do flie shamfully and saith nothing at all to it neither doth his Proctor O. E. helpe him out herein with any one woord though woords be very good cheape with him After this the warder cometh to the positioÌ„ it self saying But we deny this Maxime or infallible rule to be ours and do say that it is your calumniation only and not our position and that among vs it is neither Maxime noâ— Minime And for yow to proue it a Maxime yow must shew that all Catholykes or the most part do hold it and to proue it a Minime at least yow must shew that some one doth hold it neither of which yow can euer doe and so yow remayne disgraced Thus said he what answereth Sir F. Thus VVast pag. 47. A strange accusation and grieuous slaunder no doubt to charge those men with nourishing the people in ignorance whom all the world knoweth to haue vsed strange meanes to bring them to knowlege For what meant they by the costly setting vp of many faire and wel guylded Images in Churches was it not that they might be lay mennes bookes and by reading on them they might attaine knowlege To this I answere first that this proof is far of from shewing that it is a Maxime and infallible rule among vs that ignorance is the mother of deuotion why is not this proued especially seing S r. F. is required in honor to do it Is the running to the controuersy of Images a sufficient discharge for this Doe not all men see this kynd of shifting But let vs say somewhat to his instance of faire guilded Images as though they made to his purpose First then I say that those faire Images of Christ and his Saints against which he enueigheth if they be ioyned with other instruments of light instruction as are preaching teaching
bookes prohibited amongst protestants but Catholyke which only do contayne indeed the true medicines for these maladies and yet is this a hard matter to do considering the variety vtility and necessity of such books insomuch that yf they exclude not all good scieÌ„ces and togeather with them the ancient Fathers Councels and Ecclesiastical histories themselues and more then this destroy not many monuments of their owne they cannot exclude the arguments persuading people to the truthe of Catholyke religion And this being so let vs se now a litle what maner of diligeÌ„ce the catholyke Churche doth vse in repressing heretical books and purging other by heretiks infected Diligence of the Catholyk Church in prohibiting and purging bookes The late vniuersal and Oecumenical CouÌ„cel of Trent preceyuing the infinite multitude and variety of heretical wrytings that were come forth already and came forth dayly of all new sects as Lutherans Zwinglians Anabaptists Caluinists Swinkefeldians Libertines Trinitarians new Arrians and others to infect the world withal Index expurgar Conciliâ—Ì„ Trident. resolued according to the custome of other general Councels Synods before them to take some effectual remedy for this disorder and for that purpose appoynted an Index or catalogue of all prohibited books and did set downe 10. rules at the beginning therof for better direction of all Cath. men in that affayre wherof the first is that all books and authors forbidden or condemned before by any General Counsel or Bishoppes of Rome vntil the yeare of Christ 1515. which was 2. yeares before Luther published his heresy should be vnderstood also to be forbidden and condemned by them by which we may see that one councel in the Cath. Churche hath relation to another and confirmeth the same which heretyks vse not to do in their assemblyes meetings The second rule is That all Archeretyks that haue byn Authors of seueral sects since that tyme as Luther Zwingâ—ius Caluyn Balthasar Pacimontanus Swinâ—feldius and other lyke are coÌ„demned by name with their books as other heretykes also whatsoeuer since that tyme in general The third rule is that all translation of other mennes works wrytings made by heretyks so they conteyne no corruptâ—on contrary to the Cathol fayth may be permitted The fourth rule is how bybles in vulgar tongues may be read permitted or forbidden The fift rule is that books which treat not of diuinity but of other matters set forth by heretyks may be permitted after they are cleansed and purged froÌ„ heretical impostures and the lyke of other books and woorks with particular direction how they may be purged and restored to their pure integrity the particulars wherof were ouerlong heer to be discussed Only I wil aduertise that besides these rules Instructions for expurging of books there are certayne instructions also set foorth in print in the same Index for the execution of these rules wherin hauing shewed how they may procâ—ed with books of our age written eyther by heretiks or Catholyks if they conteyne errors heresies athesmes scurrility lasciuiousnesse or the lyke The fourth instructioÌ„ hath these woords Index expuâ—gat Conc. Tridenâ— de correct §. 4. In libris autem Cathâ—licorum veterum nihil mutari fas sit nisi vbi aut fraude haereticorum aut typographi incuria manifesâ—us error irrepserit It may not be lawful for them that correct books to change any thing at all in the books of the auncient Catholyks except where any manifest error should appeare to haue crept in eyther by the fraud of heretyks or negligence of the printer c. Behould heere Catholyks deliuered from that wicked slaunder offered by Syr Francis his fellowes that we take authority vnto vs to change put out and put in what we list in the ancient Fathers works This is the instruction of the general counsel confirmed by Pope Pius 4. and of all Popes after him and now agayne by Clemens Octauus as appeareth by their seueral Breues put before it neyther would the Spanish Index expurgatorius haue durst to gone against this direction Index expurgat Hisp. impress Madritâ— apud AlphoÌ„s Gomitium an Dâ—i 1584. especially seing that the Card. Gaspar Quiroga head of the Inquisition in Spayne in his preface to the said book saith that this expurgation was made according to the meaning and direction of the councel of Trent and that by the cheefest men of all their vniuersities Tvvo considerations in putting out any thing of the auncient vvaters so as albeit they cannot stand to giue a particular reason of euery censure or expurgation that is made yet it is most certayne that in all they put out of any author before our age they follow one of two reasons before meÌ„tioned to wit that eyther they fynd it thrust in by heretiks or by error of the printer and that other more auncient and corrected coppyes had it not and so might they say also of the former senteÌ„ce alleadged by Syr F. deleatur dictio solummodo especially seing they do censure the sentence not as a sentence of Gregory Nissene as falsely and frauduleÌ„tly Syr F. doth set it downe but of a farre later greeke author named Antonius Abbas of whome they say thus in their Index Index expurgat Hisp. fol. 20. Ex libris Antonij Abbatis qui inscribuntur milissae siue sermones ementiâ—o titulo ascribuntur Ant. Magno Out of the books of Antony an Abbot which are intituled Melissae or certayne sermons which falsely are ascribed to Anthony the great c. Wherby we may vnderstaÌ„d that these learned men which gaue this ceÌ„sure esteemed not the senteÌ„ce to be eyther of Gregory Nissene as S r. F. alleageth it nor yet of any other author of great antiquity being indeed nothing els but a collection of sentences out of many authors here and there without order or method and alleaged by Margarinus à Doctor of Paris in the fifth to me of his Bibliotheca sanctorum Parrum In which woork as himself confesseth in a certain preface many things were hastily shuffled vp and passing by many seueral hands diuers impertinent notes were made in the margent vpon one of which S r. F. groundeth his argument that this sentence so censured was taken out of Gregorius Nassenus which yet neyther is found in him nor do the learned men of Spayne censure him or speak of him but only of these sermons of Antonius Abbas in which many other things are found worthy reprehension as this Index doth shew ProtestaÌ„ts themselues wil not deny as for exaÌ„ple where they say Serm. 72. col 73. Serm. 26. col â—49 Deleantur illa verba non potest ammus iniquus iustificari An vniust mynd cannot be iustified And againe Deus non omnium Deus est God is not God of all men And agayne Largire pio peccatori ne succurras Serm 27. Giue vnto a good man but giue nothing to a sinner And yet further Lib. 2. Serm. 10. Est autem
their orders inioyned and comaunded in such reuerence and regard must he and his Cleargie be had that the meanest maspriest coming with authority from him must be obeyed vnder payne of damnation though he command that which is blasphemous before God in christians and disloyal to men in subiects Impudent calumniatioÌ„ This is his narration From which saith the Warder yf we separate a manifestly or two with some fond exaggerations for without this kynd of leuen the poor knight can make no batch as for example that the Pope and his Cleargy must be obeyed though they commaund blasphemies against God and disloyalty against princes which is a 〈…〉 disobedience yf 〈…〉 order inioyned by th◠〈…〉 and the like 〈…〉 ouerlashings of the 〈…〉 obiecteth is rather 〈…〉 religion then any reproch at all For in that he saith we obey the meanest priest as the highest yf he come with authority of the highest he sheweth therby that we haue among vs true obedieÌ„ce and subordination and that for conscience sake not respecting so much the person that commaundeth as him for whome in whose name and authority he comandeth and therin we fulfil the precept of S. Paul Hebr. 1â— Obedite praepositis vestris subiacete eis ipsi enim peruigilant quasi rationem pro animabus vestris reddituri Obey your Prelats and humble your selues vnto them he distinguisheth not betwene high and low for they keep diligent watch ouer your soules as men that must render account therof to God And in other places he saith that this obedience must be with such reuerence Ephes. â— humility and inward affection as vnto Christ himself whose substitutes our spiritual Superiors be though neuer so meane or contemptible in mannes sight Thus it was answered then by the warder and more also added to that purpose out of diuers places of scriptures And how replyeth Syr F. now Can he defend these ouerlashing speeches Can he shew that any one Cathol wryter that euer put pen to paper held this most absurd ground The knight is vrged to aunsvver that he setteth downe 〈…〉 when 〈…〉 almightie God 〈…〉 vpon him 〈…〉 Now he should 〈…〉 substantially he 〈…〉 proof wherof saith he that which your owne men haue wrytten of the infinit power of the Pope may abundantly suffice namely though all the world iudge in any matter against him yet we ought to stand to the iudgmeÌ„t of him c. And whosoeuer is not obedient to the lawes of the Churche of Rome must be denied an heretike c. And though he draw infinite soules with him to hel yet no man may presume to say why do yow thus c. Lo heer good reader what maner of proof this knight bringeth First new assertions as idle and doubtful as the first and cytheth no one author in the margent where these things are to be found or discussed And secondly yf all were true this proueth the greatnesse only of the Popes authority to edificatioÌ„ not to destruction to good not to euil albeit the last point wherin he affirmeth that no man may say to the Pope why do yow thus though he draw infinite soules with him into hel it being an ordinary comon place as wel to all wryters and wranglers in their books as preachers praters against the Pope in their pulpits we shal examin the same afterwards towards the end of this Chapter against the minister O.E. for that he vouchsafeth to cyte some author for the same though falsly and fraudulently as yow shal see Now then let vs heare how our knigh◠〈…〉 the premises 〈…〉 And your holy 〈…〉 to tell vs in his 〈…〉 mory that Christ 〈…〉 Paul but him that 〈…〉 this diuinity we must obey â—â—â— Pope whatsoeuer Petâ—â— and Paul teach vs to the contrary And this I hope is a sufficient iustification of my accusation c. Lo how roundly he riddeth himself But yet note good reader 4. points of Syr F. diuinity out of this one sentence with a preface conuenient thervnto 〈…〉 kind of 〈…〉 His preface consisteth in qualifying the wrytings of D. Harding and M. Iewel calling the former an inuectiue and the later of blessed memory wheras all learned men that haue read the same with indifferency and diuers great protestants also conuerted by that reading wil and do testifie the contrary to wit that D. Hardings wryting against Iewel especially his last book called D. Hardinges vvorkes against Iuel The returne of vntruthes was rather a coÌ„uictiue then an inuectiue leauing M. Iewel with the commendation rather of a lying then blessed memory And so I dare auouch that any maÌ„ shal find him who hath tyme learning store of books patience indifferency to read and examin him Now then let vs examin the foure points before mentioned wherof the first is his ordinary slieght wherby he alleageth D. Hardings assertion about S. Peter S. Paul without telling vs where to the end that the truth of this citation may not be examined and for that 〈…〉 playing 〈…〉 iustly suspect 〈…〉 the proposition 〈…〉 which is as 〈…〉 of vs now not â—◠〈…〉 sitteth in their chaire Which if it be to 〈◊〉 S. Peter S. Paul being now absent cannot personally determine all matters as when they were here in earth but haue left their successors in their place to be obeyed as themselues Why should this propositioÌ„ so much mislike our K t Sure I am that he dareth not deny the same or equiualeÌ„t therof in the magistrats of diuers citties Princes teÌ„poral successors And yf a man for examples sake should aske him whether God do commaund English men at this day to obey the Queene that now raigneth in matters belonging to her gouernment or rather VVilliam Conquerour first founder of this Monarchie or K. Henry the 8. her Ma ties Father and so in other Princes as whether the present K. of France be to be obeyed and respected or Hugo Capetus the first founder of his house No man wil doubt but that present Princes and gouernors are to be obeyed And yf in temporal successors this be to be obserued why not also in spiritual Is the K t. so simple as he seeth not the coÌ„uenience of this matter and that gouernours present and not past are to be repayred vnto for present resolution and decision of affayres If God in his Churche had willed men to obey S. Peter and S. Paul 〈…〉 wils 〈…〉 not known 〈…〉 expres writings 〈…〉 only their epistles 〈…〉 world nor were other 〈…〉 gouernors nor yet wrytings needful whiâ—â— yet is most absurd in all mennes sights for that all causes incident are not determined in S. Peter and S. Paul their epistles nor can all men read and vnderstand them and consequently is needful the authority of a present gouernour sâ—tting in their chayre and hauing thesame authority that they had which we beleeue to be in the Pope for necessary gouernment of the Churche Thirdly then consider
though much be practised as to our greef we see From this he passeth to alleage certayne ould verses cyted by KeÌ„nitius as true a wryter 〈…〉 as he saith in a stone in a 〈…〉 the Bituriges in Aquitany 〈…〉 nothing at all 〈…〉 only exhorting men to 〈…〉 in respect of the 〈…〉 by God and 〈…〉 of scripture themselues 〈…〉 our knight lacking other 〈…〉 them in against 〈◊〉 Some of them I shal alleage heare for examples sake 〈◊〉 Pag. 69. Hic des deuotè caelestibus associate Mentes aegrotae per munera sunt tibi lotae Ergo veni tote gentes à sede remotae Qui datis estote certi de diuite dote Hic si largè des in caelo sit tua sedes Qui serit hic parcè parcè comprendit in arce Syr Francis his translation Giue freely heer in heauen a place prepare Your sickly soules by giftes cleane purged are Come people then which dwel farre from this place Ye that do giue rest sure of mickle grace Yf thow giue freely heere heauen is thy hyre He that giues litle shal litle there acquire These verses alleadgeth S r. FraÌ„cis to make sporte at indulgences but if yow take away the simplicity of the latyn and poeÌ„sy incident to that age they contayne no absurdity at all but do set forth the force and vertue of almes in the very words almost that are found in scripture For in the 〈…〉 Daie dabitur vobis c. 〈…〉 giuen vnto yow In 〈…〉 words of our Sauiour 〈…〉 omnia vobis munda sunt 〈…〉 all is cleane and purged 〈…〉 the rest ending with the 〈…〉 in the last verse Qui parcè semini◠〈…〉 he that soweth litle shal reap 〈…〉 expressely of almes And with what folly theâ— are these things brought in by way of scoffe against pardons and indulgences which nothing appertayne vnto them and are sentences taken out of the scripture it self He addeth to this purpose a complaint of the Princes of Germany as he calleth them exhibited against the Popes pardons at a counsel in Norenberg Pag. 71. Malitious concealing of circumstances to deceaue the reader but he telleth not in what yeare this was nor what maner of counsel nor that these Princes were new protestants nor that Luther did endite this complaint for if he had told any one of these circumstances it would haue infringed the credit of his tale Ibid. Pag. 72 as that which he telleth of one Tecelius the Popes pardon marchaunt as he termeth him of whome he wryteth a iest how he was deceyued and cosened in selling of pardons but for that he citeth neyther author book time nor place I giue it the credit as such pulpit tales of Sir Francis ministers do require That old obiection also of Card. Como his letter to Parry wherin he is affirmed to say 〈…〉 pardon of all your sinnes as 〈…〉 answered For first it is 〈…〉 in his letter to Pope 〈…〉 from Paris when he 〈…〉 1583. discouered no 〈…〉 any particular enterprice 〈…〉 only in general that he 〈…〉 great matters for the 〈…〉 Cath. religion for recompence of the â—urts which he had done diuers yeares before by spiery for the state of England And this appeareth as wel by the letter yet extant as for that he vttering his whole plot to her Ma â—ie and her counsel at his first comming in was notwithstanding fauorably handled for a great space vntil falling into discontentment through want he practised with him that discouered his teachery Secondly the Popes graunt of Indulgence vnto him was meant only with due circumstaÌ„ces if he were contrite and confessed of his sinnes which is wont to be added coÌ„monly in all indulgences or is necessary to be vnderstood For which cause this obiection is to no purpose at all Wherfore I would leaue of in this place to speak any more of this argument of indulgences as vnable to be disprooued eyther in doctrine or practise by Sir Francis but that I must discouer one trik of his more about alleadging Durandus pag. 70. before I end my speech As for the authority saith he wher-vpon your indulgences are grounded your owne men confesse as namely among the rest Durandus De indulgentijs pauca dici possunt per certitudinem qui 〈…〉 ijs loquitur sancti etiam 〈…〉 Hieronymus Augustinus mit 〈…〉 gentijs c. Litle can be 〈…〉 indulgences because 〈…〉 speaketh expressely of the 〈…〉 Fathers Ambrose Hilary 〈…〉 make no mention of them 〈…〉 confesse that yow haue neyther warrant 〈…〉 nor of the auncient fathers for your popish 〈…〉 go they currant c. Howsoeuer they go currant Syr knight among vs yet go not yow curraÌ„t but do hault downe to the ground and that in three things about this one text First in the citation then in the deductioÌ„ or illation of the sense thirdly in the words themselues alleaged And let the reader consider whether falshood may be found in more points then these in the handling or alleadging of any author For the first though he name Durandus yet quoteth he no place The first shift where yow may find it which for the most part as before we haue noted implyeth lightly some deceyt or subtile trick in the allegation which he would not haue discouered as now by experience we haue learned and the third point shal declare For the second about the illation he maketh out of the words of Durand The second shift if they were all in all respects truly alleaged it is false and cauillous For if any Arrian or Anabaptist in the dayes of S. Ambrose Hilary and Ierome whome 〈…〉 haue made lyke 〈…〉 and sayd as they 〈…〉 of Homousion 〈…〉 as also the baptisme 〈…〉 to be found in 〈…〉 such and such auncient 〈…〉 Iustinus and others of that 〈…〉 thing of it ergo yow hold 〈…〉 neyther haue warrant in 〈…〉 of auncient Fathers This argument I say or illation against these doctrynes had byn as good as this of Syr Francis against pardons and yet had it byn naught and deceytful and the reason is for that albeyt those doctrines for the blessed Trinity and baptisme of children were not expressely conteyned in scripture yet were they sufficiently deduced therof And albeit those former fathers as Iustinus Irenaeus and others had not occasion expressely to handle or treat of these controuersyes being occupied in other matters yet neuer taught they the contrary other fathers following after them did teache testifie that doctrin to be Catholike which was sufficient And the very like may be answered by vs in this behalfe as by the third poynt of Syr Francis paltry dealing shal appeare The third point then is his fraudulent alleaging of the words of Durand The 3. shift leauing out some which are greatly to the purpose and do plainly insinuate the answere that now I haue giuen For first after Durand had said that the scripture did not 〈…〉 indulgences he alleaget◠〈…〉 scripture as Tibi
〈…〉 to agree about the poysoning of 〈…〉 wheras no one of them holdeth it 〈…〉 contrary as yow haue hard But how then commeth in this 〈…〉 cal story so much vrged and diligenâ—t thâ— forth by Iohn Fox in his lying acts and 〈…〉 Yow may read in Iohn Stow 〈◊〉 the place alleadged the first author therof for it was an author without a name whichâ— wrote about a hundred and seuentene yeares agoe and took vpon him to continew the fabulous story of Geffrey of Monmouth among infinite other fables telleth also this of King Iohns poysoning as he receyued it by some vulgar report The book was caused to be printed at the charges of one VVilliam Caxton and so comonly called Caxtons chronicle and in the prologue he wryteth thus In the yeare of our lord 1483. in the 22. yeare of the raigne of K. Edward the 4. at S. Albons so that all mâ—n may know the acts of our noble Kings of England are compiled in this book c. This went in the prologue and then in the end agayne he sayth thus Here endeth this present chronicle of England with the fruite of tymes compiled in a book and also printed by one sometyme scholmaister of S. Albons vpon whose soule God haue mercy Amen And newly imprinted in Fleetstreet at the signe of the Sunne by me VViâ—ken de word In the yeare of our Lord God 1515. 〈…〉 how this book was 〈…〉 withall many hundreds 〈…〉 in the book set downe after the 〈…〉 wyues tales naming no author 〈…〉 he had it for he liued almost 300. 〈…〉 the fact all the former authors 〈…〉 that liued with King Iohn or 〈…〉 to this mannes tyme excepting only 〈…〉 â—onicon that meÌ„tioneth it as a vulgar tale 〈…〉 polidore after him with like reiection all â—â—ners I say former wryters which best should know the truth not only made no meÌ„tion therof but set downe expressely other manner and causes of K. Ihons death as yow haue heard and yet would Fox of meere malice and against his owne conscience beleeue this author against all the rest and set it forth in print pagents and paintings as before hath byn sayd and all other English heretyks since haue followed him in the same impudency both in bookes sermons common speeches which sheweth that they do not follow reason nor seek truthe but only to hold the reader in error by any meanes of sleight or â—alshood whatsoeuer which ought to warne euery true Christian man who seeketh sincerely to know the verity of matters in controuersy and the saluation of his owne soule not to beleeue so easily these cosening people but to enter into better consideration of their doings especially of Iohn Fox the most fraudulent and perfidious wryter that euer put pen to paper in our language if I be not greatly deceyued who haue taken paynes 〈…〉 many others to examine the 〈…〉 wilful falshood of diuers of his 〈…〉 But to returne againe to Sir 〈…〉 Reader note one trick more of his 〈…〉 wing this story of K. Iohn to be as I 〈…〉 was not only content to vse Fox his frauâ—â—â—â— deceyue his Reader but would needs ad somâ— what of his owne deuise also For albeit thâ— former Chronicle of Caxâ—on if so it may be called do recount the summe of the matter most fondly as to the Reader may appeare yet doth he not tel that the monks name was Symon as S. Francis calleth him nor that his Abbot highly commended him for his zeale as Syr Francis addeth out of Fox his inuention who forgeth also that the monk alleaged for himself the prophesy of Cayphas Iohn 11. saying It is better that one dy then all the people perish and moreouer I am wel contented to loose my life and so become a martyr that I may vtterly destroy this tyrant and then with that the Abbot did weep for gladnes and much commended his feruent zeale c. All these speches and circumstances I say are added and much more by Iohn Fox and S. FraÌ„cis to the Story to make it vp more ful for that no such word is in the author CaxtoÌ„ but rather the contrary that both the monk and the abbot were very sorrowful And last of all it is most false which is the principal part of this Story for which it was brought in by Sir Francis that the Abbot gaue him absolution before hand for the committing of this 〈…〉 it had byn committed for 〈…〉 such matter at all in the story but 〈…〉 he asked to be shriuen and assoyled 〈…〉 of his sinnes but not that the 〈…〉 yeild ther-vnto and much lesse 〈…〉 was any mention on eyther part of 〈…〉 olution for the sinne to come but rather â—r his sinnes past as men are wont to doe when they go to warre or to lyke attempts where many sinnes are ordinarily comitted for which no man asketh absolution before hand as our two maysters heer wil needs haue the monk to haue done though in deed Sir Francis is the more impudent of the two for that Iohn Fox durst not to auouch this manifestly of absoluing aforehand for sinnes to come yet our knight blusheth not to affirme ytâ— without all warrant or witnesse in the world and so becommeth the disciple worse then his maister Fox setteth downe the words somewhat more cunningly and dexterously 〈◊〉 and Fox 〈◊〉 riue 〈…〉 hal 〈◊〉 most â—â—dulently to wit The monk being absolued of his Abbot a forehand went c. where yow see that he putteth downe the word a forehand with a parenthesis as added of himself if any would vrge him of falshood But S r. Francis taketh quite a way the parenthesis and affirmeth the matter absolutely saying He highly commended his zeale and gaue him absolution a forehand for committing of this wicked act c. And by this let the reader iudge of them both Maister and scholler doctor disciple and I haue byn the longer in diciphering their cosenage in this one example to the end that their malice and lack of coÌ„science being fully seene in few points may be held suspected in the rest For that most true it is that they who in matters of religion do falsifie and lye of purpose cannot possibly be thought to be true or religious in any thing nor to seek religion for religion but faction and self wil vnder the name of religioÌ„ let them say what they wil. And this shal suffise for this chapter where is nothing to be added about our minister O.E. for that he passeth ouer with vtter silence all that the knight hath handled in this place about the poysoning of king Iohn so as all the blame must light vpon himself his champioÌ„ not presuming to make any defence at all for him Now then let vs passe to that which ensueth THE SPEECH OF THE warder is defended wher he calleth the way of saluation by only faith the common Cart way of protestants the truthe of which doctrin is examined CAP.
then before and I appeale to the indifferent Readers testimony whether it be so or no wherof yet we that are Catholykes ought not to complayne but rather in a certayne manner to reioyce at these effects as lesse hurtful for so much as it must needs driue many from reading their books and weary others before they be half way in them hauing neyther order nor substance and those that perseuer to the end remayne as wise as before prouing the prouerb to be true concerning these books Ex stultis insanos But on the other side I fynd all contrary for first I see that of a wyld vagrant discourse which the watchman Sir F. made at the first vnder the name of a VVatch-word wherin there was neyther head nor heele S.F. vvach-vvord vvithout order or substance top nor toe order nor coherence but only a certayne loose inuectiue against all sort of Catholyke men and their religion the Warder brought it into a good method of 8. seueral Encounters conteyning so many principal heads branches of the dispersed points therin touched which the said knight and his Minister O. E. though they bee drawne to follow in their replies yet do they returne agayne to thesayd vagrancy or inanity rather in the matters they handle treating no one thing substantially as before hath byn sayd wheras the Warder by a contrary spirit draweth all things to some profitable serious mâ—tter for the reader to make his gayne therof The substantial dealing of the VVarder by which industry of his are come to be handled so many weighty and important points of coÌ„trouersies as aboue in the table prefixed before these Encounters are to be seene albeit the breuity of this reioynder would not permit to haÌ„dle euery one of them so largely as they might yet is there sufficieÌ„tly said therof for framing any intelligent maÌ„nes iudgment therin or in any other points of coÌ„trouersy as presently more at large shal be declared And further for a special proof of this point I had once purposed besydes the particular matters haÌ„dled before to haue ioyned to these two Encounters a seueral Treatese of 3. conuersions of our land from Paganisme to Christian A treatese oâ— of 3. conuersions of England religioÌ„ by the special help of the Roman Sea and Bishoppes therof which treatese conteyning some 9. or 10. chapters was framed by the Warder in his reioynder to the 7. Encounter against S.F. his fellowes who deny or diminish by all meanes possible this singular benefit receaued from Rome and for that this treatese though but a parcel of the answere to that Encounter lyked me exceeding wel and seemed a thing worthy to be printed a part without expecting his place or turne when the sayd 7. EncouÌ„ter shal be published I had thought with licence of the author to haue ioyned it to this woork but being dissuaded afterward and considering the treatese to be of â—ufficient bignesse to go by it self alone I haue so caused it to be printed which I wish thee gentle Reader to procure read with attention for that I doubt not but the variety of the matter therin handled wil delight thee and the cleare deduction of Cath. faith from the beginning within this Iland wil greatly instruct thee especially being conferred and compared as it is with Iohn Fox his new Churche brought downe by leapes from one broken heretike to another though neuer so different in tyme place function and other circumstances yea though they were contrary to him and among themselues in most points of their faith and beleef The third point mentioned before is how any man by that which is set downe disputed in these two Encounters may resolue himself thorowly in all matters that ly in controuersy betwene vs and Protestants at this day The 3. point of this addition hovv to determine a point no doubt of very great importance if it be wel considered and greatly to be wished by all those that loue their owne saluation do not read books as some are wont to do for curiosity or passing only the tyme but to profit therby and once to be resolued in that which is only truthe absolutely necessary to their eternal good wherof so long as they remayne doubtful irresolute wauering and seeking only they haue no benefit and coÌ„sequently if they should dy in that state their case no doubt were most daungerous and lamentable they being in the number of them of whome S. Paul saith 2. Tim. â— semper discentes nunquam ad scientiam veritatis peruenientes alwayes learning but neuer attayning to the knowledge of the truth Moreouer it is to be considered that all men haue not alwayes such variety of books as to see all controuerses discussed therin The daungerous estatâ— of many in England at his day yf they had yet haue not all such leasure or learning to read or discusse all nor capacity or vnderstanding to discerne or iudge so as yf their euerlasting saluation must depend of reading ouer all coÌ„trouersyes and making resolution vpon the same it must needs be impossible to many thousands both men and women in our contrey at this day to be saued who haue not eyther tyme or other fit meanes and abilityes for the same as before we haue said and yet is it true and most true which holy Athanasius in his creed authorised by the first councel of Nice aboue a 1200. yeares agoe saith and prâ—nounceth and protestants do repeat the â—ame in their English Churches euery sunday throughout the yeare Athan. in Symbol Quâ—cunque vult c. vers 1. 2. that whosoeuer wil be saued it is necessary for him before all other things to hold the Catholike faith which faith except euery man do keep wholy and inuiolate without all doubt he shal perish euerlastingly Thus saith that creed shewing vs the dreadful daunger of him that erreth or doubteth of any one article of the Cathol faith which infinite people of EnglaÌ„d must needs do at this day who haue no other guide directioÌ„ or certainty to bring theÌ„ to resolue in matters of coÌ„trouersy but eyther their owne reading or to beleeue some other as vncertayne as their owne iudgmeÌ„t in this behalf But on the other side Catholike doctors considering the great and high importance of this point and that the farre greater part of christian people that are in the world haue not commodity to read controuersyes by themselues nor capacity to iudge therof and yet according to S. Athanasius and the councel of Nice cannot be saued except they beleeue all and euery part and parcel of the Catholike faith they haue taught them another more short and sooner way left by Christ and his Apostles for auoyding this gulfe of damnatioÌ„ which way is to know and beleeue fide explicita that is â— Eâ—c 2. ca. 7. clearly and distinctly as before is declared the cheef points of Cathol
vpon him and finally receyued the B. sacrament as a true Catholike and so died About which later recantation albeit Iohn Fox would seme to wrangle somwhat yet saith he Fox pag. 920 col 2. admit he did so being a man of a timerous conscience not fully resolued touching that matter of the Churche c. And then againe It is not impossible but that Bilney might both heare masse and receyue the sacrament for in that matter it may be he was not resolued otherwise c. Neyther do I fynd in all the articles against him that he was charged with any opinion against the masse or sacrament which makes me think that he was yet therin ignorant c. Thus answereth Fox about Thom. Bilney granting him as yow se not to haue byn fully and in all points of his religion yet he setteth him downe in his calender for a special martyr of his Churche in great red letters vpon the teÌ„th day of March saying Thomas Bilney martyr Whervpon I would aske Iohn Fox how he defendeth the second verse of S. Athanasius his creed coÌ„firmed in the first councel of Nice that except a man do keep the whole entyre Catholike faith In Symbol S. Athanal he shal perish without all doubt eternally Thomas Bilney did not hold all Foxes religâ—on by his owne confession and how then â—oth he put him in his calender for a martyr of his Churche As for VVilliam Coubridge whome we gaue for an instance of Fox his martyrs that blasphemed Christ VVill. Coubridge his articles are extant which he confessed openly by publike register vnder the B. of Lincolne in the yeare of Christ 1539. as Fox counteth them Blasphemous articles of Coubridg Of which articles the 7. is this that Christ was not the redeemer but the deâ—eyuer of the world and the 8. I esteemed saith he the word Christ Apud AlanuÌ„ Capum dial 6 p. 623. as a filthy word and therfore did blot it out of my books whersoeuer I found it And the tenth I affirmed and wrote that all those which belâ—eued in the name of Christ are damned to hel c. Thus do relate the registers but what saith Iohn Fox Fox p 1033. col 1 n 79. Coubridge saith he being mad and besides his right senses was condemned by Longland C. of Lincolne and comitted to the fire by him to be burnt at Oxford c. So saith Fox but he concealeth one thing which is that Coubridge his cause was sent by the bishop to the L. Cromwel Vicegerent to the king at this tyme in spiritual affayres and that by his voice also he was condemned as Alanus Copus in the foresaid place doth shew But how soeuer this was yf it be true that VVilliam Coubridge was mad and besides his senses as Fox here for his excuse deuiseth how happeneth it then that himself maketh him a martyr of his Churche doth register him vnder that name and worthy title in his ecclesiastical calender vpon the 10. of October an 1539. Is not this to make mad and furious men pillers of his new Churche The last was one Collyns of whome Fox wryteth thus Colyns and his dog Fox Ibid. 1033. Colyns being besides his wits seing the priest holding vp the host ouer his head at masse shewing it to the people he in like manner counterfetting the priest took vp a litle dog by the legs held him ouer his head shewing him also to the people for which he was brought to examination condemned to the fyre c. This is the narratioÌ„ of Fox himself touching Colyns whome notwithstanding this he setteth downe for a solemne martyr vpoÌ„ the foresaid 10. of October in the yeare of our Lord 1538. So as heer no man can deny nor Fox himself doth but that he maketh diuers wicked blasphemous and distracted men to be of his martyrs patroÌ„s in heauen so with mad men I leaue him among whome we may wel account him whether we consider his wit or wrytings Wel then to returne to our purpose treated I would aske our aduersaryes which of these two wayes hath more indifferency or reason in it to haue saints declared by publike inquisition examination and sentence or by euery particular mannes iudgment and fancy at his pleasure And thus much is spoken of this matter by occasioÌ„ of Syr F. his Pope-made saints which must needs haue more authority then Fox-made-saints and as for his prophane proposition which he calleth a prouerb to wit that many be worshipped in heauen for saincts that are damned in hel Pag. 59. he would draw all mennes harts into mistrust and contempt of all saints their miracles and memories I thought good to enlarge my self somwhat in this behalf to shew the conformity of spirit betwene auncient christians vs for the care towards saincts and our equal proceeding conforme to all reason and piety in declaring the holynes of saincts the contrary mad fantastical dealing of heretiks doing or vndoing of their owne heads what each maÌ„ for the tyme thinketh best For imagine yow yf the Lutherans in Germany should haue the vewing or correcting of Iohn Fox his martyrologe how many saints would they strike out and cast to the dunghil which he hath put in and painted out in the highest degree And the like would Brownists and Puritans doe Nothing then is certayne among these goodfellowes and so let vs leaue them for this is the diuels drift by discrediting some to cal all in question But now to return to the Archbishop S. Thomas whome in particular our knight desyreth to discredit let vs heare what he sayth First he cyteth out of Caesarius a monk as he calleth him Pag. 59. That there was a question made in Paris after S. Thom. his death whether he were damned or saued Roger the Norman who had byn a special enimy to the Archbishop saying that he was daÌ„ned for that heresisted his King Peter a Parisian that was chaunter of that Churche holding that he was a true martyr This story out of Caesarius is in part true but yet powdered with so many falsities corruptions partly by S r. F. and partly by Iohn Fox from whome he took it as it is a world to see and sheweth euidently that a maÌ„ may beleeue nothing they alleadge further then he seeth it with his eyes For first they alleadge this author quite against his owne meaning A notorious corruption of Caesarius by Fox and Syr F. for he being a German and lyuing about Colonia at the same tyme or soone after the Archb. was murdered he proueth his great holines among other things by his great and many miracles for that is the title of his book Illustrum miraculorum historiarum memorabilium libri 12. Twelue books of famous miracles and histories happened in the world And hauing spoken of other countryes and men at length he commeth to treat of S. Tho. of Canterbury in these words
Beatus Thomas c. Blessed Thomas Bishop of Canterbury who in our tyme hath fought for the liberty oâ— the Churche vnto death did not shine by any miracles during the tyme of his persecution Caesar. Heisleâ—bac lib. 2. c. 69. dialog and after his slaughter there hath byn much disputing seme saying that he was damned as a traytor of the Kingdome and others that he was a martyr as defendor of the Churche And the same questioÌ„ was disputed also in Paris among the masters for M. Roger swore that he was worthie of death albeit not such a death as he had iudging the blessed maÌ„nes constancy to be a contumacy On the other side M. Peter chantor affirmed vpon his oath that he wus a worthie martyr of God and slayne sor the liberty of his Churche These mens questions or controuersies Christ hath now dissolued hauing glorified him with many and great myracles These are the true words of Caesarius translated out of Latyn and if we wil see the falshood both of Fox his scholler S r. F. in alleaging this one litle text only it shal not be amisse to set it downe heere as it is found in Fox himself first in Latyn and then in English Thus theÌ„ Fox alleadgeth Caesarius his words Quaestio Parisâ—is inter magistros rentilata suit virum damnatus an saluatus esset ille Thomas Fox pag. 204. col 2. nu 40. dixerat Rogeâ—â—us tunc Normannus fuisse illuÌ„ morte ac damnatione dignum quod contumax esset in Dei ministrum Regem Proâ—ulit contra Petrus Canâ—or Parisiensis quod signa saluationis magnae sanctitatis essent eius miracula quod martyrium probasset Eccles. causa pro qua mortem subierat c. Thus do Fox and S r. F. alleadge his latyn woords which in English are these Fox doth Falsly allâ—adg Cesarius There was a question mooued among the maisters or doctors of Paris whether that Thomas were saued or damned Roger then a norman sayd that he was worthie death damnation for that he was so obstinate against Gods minister the King Peter Cantor a Parisian came out to the contrary saying that his miracles were great signes and tokens of his saluation and also of great holynes affirming moreouer that the cause of the Churche did allow and confirme his martyrdome for the which he died Thus farre Fox And then immediatly he adioyneth this continuance of his speech And thus haue yow the iudgment and câ—nsure of the schoole of Paris touching this question for the taynting of Thom. Becket And yet as you see it was but the altercation of two men the one a Norman as Fox saith subiect at that tyme to the king of England the other a Parisian subiect to the king of France who in reason may seeme more indifferent for that he was not interessed on any side Yet with what face can Fox out of these words affirme that here was giuen the iudgment and censure of all the Vniuersity of Paris seing it was but an altercation of two priuate men only Who discouereth not heer the impudent false humor of Fox in calling it the determination of the Vniuersity of Paris But let vs now returne to examine the notorious abusing of this short authority by Fox and his scholler Syr F. First they cut of as yow see by the text it self before set downe in English verbatim the whole beginning and ending of the authors speech Many corruptions of Caesarius both in latyn c English which do comprehend the ful purpose and meaning of his narration with his whole iudgment of the controuersy which is such dishonest dealing as may be in abusing any author And after this Fox choosing to put downe the text for more credits sake in the latyn tongue first he should haue put his very owne words as yow know which he hath not done but hath added altered and taken away so much as he thought good for his purpose making his reader notwithstanding beleeue that they were the very woords of the author seing he putteth downe first the latyn and then the English in a different letter But yet he that shal examine and compare text with text he shal fynd added first the whole sentence virum damnatus an saluatus esset ille Thomas Then dixerat Rogerius tunc Normannus thirdly quod contumax esset in Dei ministrum regâ—m Fourthly is added the word damnatione which is not in Caesarius Fifthly quod signa saluationis magnae sanctitatis essent eius miracula is not in the authors text sixtly also the words quod martyrium probasset Ecclesiae causa Caesarius hath them not All these words and sentences therfore are foisted in by Iohn Fox euen in latin which make the more part or very neare of the whole text by him cited He cutteth of besides the beginning and ending before mentioned these words following first of Roger who though he affirmed him to be worthy of death yet he addeth etsi non tali yet not of such a death as he had which words Iohn Fox coÌ„cealeth as he doth also the words immediatly following of Caesarius beati viri constaÌ„tiam iudicans contumaciam iudging the holy mannes constaÌ„cy to be contumacy After this Fox leaueth out those words pro libertate Ecclesiae truâ—idatum that he was slaine for the libertie of his Churche but especially those that immediatly follow contayning the authors conclusion of all which are these quorum quaestionem Christus soluit cùm multis magnis miraculis illum glorificauit whose question or controuersy Christ hath dissolued in that he hath glorifyed him with many and great miracles Thus wrote Caesarius soone after S. Thom. his martyrdome And now by this one example of playne forgery and cosenage and by these few lynes so corrupted peruerted and altered the reader may imagine what infinite falshood is to be found in Fox his huge volume according to this accoÌ„pt In which vpon my conscience and some trial also I do think there is scarse any one story truly related in all parts in that monstrous huge book And yet yow must mark also that Syr F. doth not cyte so much as Iohn Fox for this allegation out of Caesarius neyther any author besides False dealing in both haÌ„ds betvvene the Maister and scholler least the falshood should be found And so much for this poynt Yow haue hard what falsifications forgeryes haue byn vsed Diuers vvayes deuiseâ— by haeretiks to disc edit miracles to make authors to speak some euil against this blessed Saint Now when that cannot stand but that God testified his holines with so many and famous miracles as Caesarius liuing in that tyme and so many others before eye witnesses do testifie consider whether the impiety of restlesse heretykes doth rush They deuise diuers wayes how to delude or discredit all miracles and thereby also these of S. Thomas And first Iohn Fox deuiseth two saying that yow may answere