Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	article_n	church_n	creed_n	2,425	5	10.1630	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09112	The vvarn-vvord to Sir Francis Hastinges wast-word conteyning the issue of three former treateses, the Watch-word, the Ward-word and the Wast-word (intituled by Sir Francis, an Apologie or defence of his Watch-word) togeather with certaine admonitions & warnings to thesaid [sic] knight and his followers. Wherunto is adioyned a breif reiection of an insolent, and vaunting minister masked with the letters O.E. who hath taken vpon him to wryte of thesame [sic] argument in supply of the knight. There go also foure seueral tables, one of the chapters, another of the controuersies, the third of the cheif shiftes, and deceits, the fourth of the parricular [sic] matters conteyned in the whole book. By N.D. author of the Ward-word.	Parsons, Robert, 1546-1610.	1602 (1602)	STC 19418; ESTC S114221	315,922	580

haue beleued also in Christ to haue had the self same faith that we haue in substance but only by this distinction though set downe in other woordes For thus he writeth Aug. lib. ●5 Cont. Faust. cap. 14. Tunc occulta erat fides nam cadem credebant eadémque sperabant omnes iust● Sancti temporum ill●rum c. Then vnder the old testament the faith of Saints wherby they beleued Christ to come and all his mysteries was hiddē or couered for that all iust holie men of those tymes beleued the self same things that we do now and did hope for the same but now our faith is cleere reuealed Thus saith S. Augustine making the same difference in effect as yow see betwene t●e faith of vs Christians and of those vnder the old testament as we do betwene learned and vnlearned men at this day the one being cleere distinct particular the other obscure confuse and more general for so much as those points of Christs incarnation diuynitie person natures wils sacraments passion resurrection and the like which we beleue now distinctly and cleerly and in particuler they beleued obscurely and more confusedly as vnder a vaile 2. Cor. 3. as the Apostle termeth it and as it were in grosse and general in that they beleued whatsoeuer the Prophets and Patriarches had fortold or beleued of Christ to come and his doctrine and mysteries as the more vnlearned sort of Christians do now in beleuing whatsoeuer the Churche holdeth though in particular they knew not euery point which she holdeth but only the most notorious and needful as those general heades commonly called the Articles of the Creed some other deduced therof and appointed to be taught and explaned to euery Christian more in particular though not all but so many as are necessarie to be knowen for their saluation And this simplicitie of belief in the common sort which our scoffing knight calleth the Colliars faith himself being more ignorant in diuers pointes of true faith then many Colliars or Coblers in the Catholike Churche the foresayd holie father and learned doctor S. Augustine doth so highlie esteme as he dareth auouche against as stowt an heretike as our K ● or his Ministers this sentence Aug. 1. cōt●a Ep. Fundam Turbam non intelligendi viuacitas sed credend● simplicitas tutissimam facit The vulgar sort of Christians are made most sure of their saluatiō by the viuacity of their vnderstanding but by the simplicity of beleeuing c. Wel then good readers all this that hitherto hath byn said hath byn to lay before yow the fond cauillations of wrangling Sectaries about fides explicita and implicita they vnderstanding nether the nature vtility or necessity therof For the truth is that Cath. religion doth hould them both and iudgeth both most necessary in all sorts of men though they are more in some then in others The necessity of fides explicita in all men For as for fides explicita all Catholyke wryters do agree that all sorts of Christians whatsoeuer must haue it in the principle articles of Christian beleef vnder paine of eternal damnation that is to say that all Christians learned and vnlearned of what sort so euer must be taught to beleeue expressely cleerly and distinctly the principal misteries of Christian religion as for example the misteries of the Blessed trinity and incarnation c. This doctrine is so ordinary and vniuersal among Catholiks D. Thom. 2. 2. q 2. art 6.7.8 c. as S. Thomas hath diuers whole articles therof and all other schoole diuines do agree about that matter though our K t. would gladly haue men to think that we do not teach this fides explicita as necessarie to any almost of the simple sort Secondly our Churche teacheth that albeit this cleere and distinct faith be necessary to all Christians in certayne articles yet not to all a like More things necessary to be beleeued by some than others but that the learneder sort are bound to know beleeue by this faith more thinges thē the simple especially those that must teach others as Curats Pastors Preachers and the like and more then all the rest Bishoppes and Prelates which S. Thomas declareth in these words Secūda 2. q. 2. art 7. in corp artic post tempus gratiae reuelatae c. After the comming of Christ as wel teachers as the people are boūd to haue fidem explicitam cleere and expresse beleef of the misteries of Christian faith especially touching those points that are solemnized in the Churche and are publikely proposed vnto them as are the articles of the incarnation before treated But as for more higher considerations some are bound to beleue more and some lesse according as the state and office of each one requireth c. And againe yet further plura tenentur explicitè credere maiores Ibid. art 6. ad primum qui habent officium alios instruēdi quam alij Those that be in Ecclesiastical authority or haue obligation to teach others are bound also to beleeue more things expressely and distinctly then others Thus teacheth our Churche and the discreet reader wil easily iudge with how great reason piety necessity for the saluation of those that are committed to her charge And to the end yow may see with how litle iudgment the sectaries of our tyme and namely our Knight taking thesame out of Iohn Caluyn do cauil at our doctrine herin Caluin Institut l. 3. c. 2. ● 2. I shal make yow see and him also to confesse yf he be not shamelesse that himself his men do vse put in practise the very same distinction of fides explicita and implicita are forced ther●nto yf in truth they wil confesse to haue any ●aith at all For I would aske him first whether euery ●rotestant do not professe to beleue all that Christ and his Apostles and the Prophets be●ore them haue taught The necessitie of fides implicita euē in heretiks or at leastwayes so ●uch as they haue written and set downe in ●●riptures And then would I aske againe how ●any English protestants do know distinctly 〈◊〉 this day all that is in the scriptures touching ●hristian fayth And if to the first there be no ●oubt but that he wil answere affirmatiuely 〈◊〉 that to the second he must needs answere ●●gatiuely than it followeth that those pro●●stants who beleeue all things that are in ●●riptures and yet do not know expressely or ●●●tinctly what they are in particular thease I 〈◊〉 do beleeue those points which they know 〈◊〉 fide implicita that is to say by an implied 〈◊〉 in that they beleeue in general whateuer is contayned in the scriptures Another like demaund may be to the sim●●r sort of Protestants Another demaund to Sir Francis and perhaps to Sir F. ●●●self though he take not himself for such ●●ich is whether he beleeue to be false all

faith and all the rest fide implicit● by an implyed faith in that they beleeue the holy Catholike Churche and all that shee beleeueth which implyeth so much as is necessary to any mānes saluation And how sure and safe a way this is yow hane heard out of S. Augustine * Ibid. cap. 7. before that simplicity of beleeuing maketh the common people most safe Wherfore according to this selfsame way also The short sure vvay of Cath. beleef the said Catholike doctors do teach vs how that in these troublesome and contentious tymes of disputes and controuersyes a man that is in errors or doubts may come to be a perfect Catholike in resoluing himself vpō the truthe of very few particular questiōs and controuersyes beleeuing the rest in gene●al tearmes and being ready to accept and admit whatsoeuer the Catholike Churche doth ●each albeit he be not yet instructed in the particulars nor knoweth the arguments that be on both sides nor be able to solue them but desyreth to be instructed as tyme and occasiō shal be offered therunto To this resolution when any man ariueth and is content in these things which he knoweth not to follow the councel of S. Paule 2. Cor. 10. which is to captiuate his vnderstanding to the obedience of Christ and his faith taught in the Catholike Churche he is now at a good stay and may be held for a sound Catholike though in many particular points he know not the reasons to and fro but may afterward informe himself as tyme and ability and other occasions shal permit him standing fast and firme in this principle that he wil not guide his faith by his owne iudgment knowledge or persuasiō nor of any other particular man but only by the receyued sentence and determination of that visible Catholike Churche Matth. 16. Ioh. 14. Marc vlt. 1. Tim. 3. 1. Ioh. 2. to whome only Christ hath promised the assurance of his holy spirit and in which Churche though his promise of diuine help were not yet are there so many humane helpes of true knowledge also considering their number vniuersality continuance descent and consent as euery wise man would rather cast himself vpon them then vpon any particular sect of new vpstarts that want all these helpes and agree neyther with themselues nor others Wel then yow wil aske me perhaps what are those few principalle pointes which being wel vnderstood would suffice to make a man a good Catholike Wherto I answere with S. Augustine and other holy Fathers that one only were sufficient yf a man hold it perfectly Aug. lib. 2. ca. 25. cont Ep. G●●dentij Ecl. 3. c. 64. contra Cres. which is to renounce his owne fancy and to beleue the visible and vniuersal christian Churche and all that shee beleeueth and teacheth vs to beleeue as before we haue declared and for that betwene vs and protestants the question is moued though with litle or no probability at all on their side which and where is the Catholike christian Churche at this day I may referre the reader to diuers substantial treateses handled in this book before wherby he may easily resolue himself in that matter As for example the Treatese before set downe in the beginning of the first * Cap. 2. Encounter who are properly Catholiks and who are heretiks by the old lawes of auncient Catholike Emperors made expressely against heretiks And if it so fal out VVho are Catholykes that all points set downe in those lawes do agree fully to protestants and nothing at all to vs that are called Catholiks at this day but rather that we agree fully with those that then were called Catholikes and distinguished by that name and nature then is it euident where the Catholike Churche standeth seing that the body of Catholike people maketh the true Catholike Churche In like manner there is another treatese in the same Encounter about About the rule of faith The rule of faith wherby men ought to be guided in all contro●ersyes doctrines and disputations Enc. 1. ca. 15. 16. yea as S. Paul saith in the exposition of scriptures themselues Rom. 12. which rule being nothing els but the very corps or body of christian beleef left by Christ and his Apostles and carefully defended from age to age by the Fathers and doctors of all tymes vnto ours yf this rule be prooued to be only among vs Roman Catholiks as it is and that the protestants of our dayes haue neyther this nor any other certayne rule at all of agreement in faith beside the particular decrees of seueral countreys where this or that sect doth beare sway then is it euident that where this certayne rule i● found there is the true Catholike Churche 〈◊〉 no where els for that vnto her only this rul●● was deliuered to be kept vnuiolate vnto th● worlds end for it is the depositum pawne o● pledge 2. Tim. 6. so carefully commended by S. Paul t● Timothy and by him to all Catholike bishop● for euer Againe wheras the Catholike Church 〈◊〉 faith is but one and we demonstrate that th● same hath continued by succession in the Romayne Churche for fiftene hundred yeares 〈◊〉 more Enc. 1. c. 3.4 5. without disagreeing in any one articl● of faith once defined Vnion and Succession and that the Protestāt haue not byn able to hold this vnity of one and the selfsame doctrine among their of●spring forlesse than 50. yeares togeather bu● that maugre their Maisters teeth their successors deuided themselues into different opposite sects of Lutherans Anabaptists Swinglian● Caluinists Brownists and the like a thing proper to all heresies as holy Fathers do note most euidēt it may be on which part the Catholike Churche standeth and God with her● who is God of vnity and not of diuision And lastly not to be ouerlong in this matter nor to seek many examples False true dealing the principal point handled throughout all the second Encounter touching falsityes falshoods falsifications fictions and other notorious wilful corruptions vsed by these two protestant wry●ers the knight and his minister in defence of their bad cause do easily testifie of what Churche they bee and any one of these things wel considered and maturely pondered is sufficient to make any man resolue himself that hath discretion to discerne or care to procure his owne saluation FINIS The end of the second Encounter THE THIRD TABLE OF CERTAINE NOTORIOVS SHIFTS SLIEGHTES DECEITS and impostures vsed by Syr F. and O. E. in their answers and replyes MANY and sundry are the deuises sleights and shifts which the pouerty and necessity of the protestant cause doth force he●● def●nders to seek out and vse for some shew of probable defence when they are pressed as throughout this whole book yow wil find noted and obserued Heer only we shal● make a certaine breef Catalogue of the most ordinary and knowne shifts that do euery where occurre and by

that tyme therof as Aeneas Syluius in the history of the Bohemians Iohānes Dubrauius B. of Olimutz Iohānes Cochlaeus in his history of the Hussits and others For as for the acts and gests of the councel 〈◊〉 self● which are the best witnesses the who●e ●●tenth sess●on contayneth this Storie at large 〈◊〉 Iohn Hus his comming to the councel his ●●am nation conference peruersitie condem●ation and the ●yke And fi●st yt is declared ●●erein how that after Masse of the holy ●ost being song by the Cardinal of Viuaria ●egat for the Pope The number that came to this councel Arch and By●hops 346. Abbo●s and Doctors 564. Princes noblemen and their tra●ne 16000 Fox P●g 5 9. Sessio 15. Pag 314. the Letanies also sayd and 〈◊〉 the Princes both Ecclesiastical and tem●oral set in their order which in the begin●ing of the sayd Session are recounted by ●ame Iohn Husse was brought into the ●ouncel vpon a Saturday the 6. of Iuly anno ●omini 1415. who being placed ad medu●m ●oncily vbi erat leua●us in vnum altum scamnum c. ●n the mydest of the councel raised vp vpon a ●igh stoole to the end that all men might see ●im there was a learned Sermon made first ●y the B. of Laudium vpon these woordes Des●ruatur co●pus peccati Rom. 16. and that ●eing ended there was first made by the councel decretum silen●ij a decree that all men ●hould hold t●eir peace and after were read the articles of Iohn wicklief vnder whom Husse had studied in Englād to the number of 60. or there about condemned before in a councel at Rome which Iohn Husse was accused after that condēnation to haue preached and defended in Bohemia And after this his owne Articles to the number of 30. were read also publykly and condemned the last therof was this Nullus est Dominus ciuilis nullus est Praelatus nullus est Episcopus dum est in peccato mor●● no man is a ciuil Magistrate A vvicked article of Iohn Husse nor Prelate no Bishop so long as he is in mortal sinne After this doth follow in that session great cōpany of other articles for the form● were foūd vnder his owne hand which we●● proued by witnesses processes against hi● all which being vrged and shewed to 〈◊〉 wicked false and seditious his refuge w●● when he was pressed by the councel an● learned men therof that he did appeale 〈◊〉 Iesus Christ from them all The manner of Iohn Hus his ansvvere flying thereb● as the councel sayth all ordinary Ecclesia●stical iurisdiction as heretyks are wont t● doe when they can not defend their fancie●● Ses. 15. Pag. 316. And whē after the condēnation of these ar●ticles diuers Cardinals Archbyshops Bishop● and other men which the records do name● were appoynted by the councel to confer● with him agayne and to persuade him t● follow reason and not to stand only in hi● owne Iudgement Respondit quod vellet stare i● eo quod scripsit manu sua in praesenti parte fact● hinc inde suasionibus quod non vellet inhaerere su●● opinion● Sed potius stare cum tota Ecclesia c. H● answered that he would stand in that he ha● written with his owne hand in the presen● affayre then diuers persuasions being mad● to and fro vnto him that he would not so stick in his owne opinion but that he would stand rather with the whole Churche and with the learned men therof in this present councel gathered together Finally he stood ●●iffe in his owne purpose c. Thus far the ●oords of the register And then agayne a litle after Reperto de●um Iohanne remanere in peruersitate sua Va●neglory held Husse from cōuerting and di●●●e quod propter homines quos dòcuit de opposito 〈◊〉 velit ab●urare c. And finally finding that ●ohn Hus did persist in his peruersitie saying ●●at in respect of these men whome he had ●aught the contrary he would not abuire ●r that yt would be scandalous c. Heere●pon they proceeded to this condemnation ●nd thus much of that poynt wherby ap●eareth contrarie to S r. Francis assertion that ●e was both heard disputed with and cha●●tably persuaded to returne vnto the truthe But besydes the former articles of doctrine ●e was conuinced also of two notorious vn●●uthes one a ly the other a forgerie con●erning England for first he had published 〈◊〉 Prage Stovv Pag. 326. that in a meeting of many Catholyke ●●●rned men against his Maister Ihon VVicliffe in ● Paules Churche in London which I ghesse to ●e that which Iohn Stow mentioneth in the ●nd of K. Edward the 3. his lyfe Tvvo famous heretical vntruthes of Husse anno 1377. ●hen Iohn of Gaunt Duke of Lancaster vpon ●ontention against the B. of London stood ●r wicliffe and defended him in S. Paules ●hurche Husse said that such a Thunder and ●●ghtening came from heauen vpon the suddayne as ●●ke vp the dores and so chased VViclifs enemies 〈◊〉 with much a do they escaped into London This ●as one notorious ly which is conuinced also your histories The second was that Husse had brought forged testimony of the vniuersitie of Oxford aff●●●ming that Iohn VVicliffe both lyued and dyed Catholy●e man which thing was proued ●or●gerie by testimony of thesame vniuersitie which vnder their Seale had gathered 26● errors out of the books and wryting 〈◊〉 W●cliffe and sent them to the sayd coun●●● of constance to be seene iudged and con●demned as they were All this and much more is related of Iho● Husse in the session of the councel by whic● is conuinced the falsitie of S. F. who sayt● that he was condemned not being so muc● as heard but loden with chaynes and fetter● wherof no Author els that euer I read dot● make any mention but that the K ● as y● seemeth hath deuised yt at home in his studie●● Cō●rarieties betvvixt Husse and Syr F. religiō And finallie why he should labour so muc● for the prayse of this Ihon Husse or brin● him in for one of the learnedest and chiefe●● champions of his Churche I see no reason bu● beggarie on their behalfe and penurie o● men to fil vp their Churche For that Huss● confesseth many things in his articles for 〈◊〉 agaynst S. F. as the seuen Sacraments Art 8 Pag. 318. an● dyuers others poynts of Catholyke religion● And on the other syde hath many proposi●tions which S. F. wil not dare to admit i● England● eyther for shame or feare as tha● aboue mencioned of the ciuil magistrate Art 30. Pag. 319. Pa●tors and Prelates to lose their authoritie● and that they are not to be obeyed when s● euer they fal into mortal sinne which were a very hard case for both cleargie and laitie this day in England And an other that beginneth thus Quilibet Tyr●nnus potest deb●● licitè meritoriè occid● per quem●umque vassalum suum vel s●bditum c. Euery

tyrant may lawfully and meritoriouslie yea ought to be slayne by any vassal or subiect of his whether yt be by force or flatterie or secret traynes notwithstanding any ●ormer othe of fidelitie or confederation made with him and this without expecting any sentence giuen against him or the commandement of any Iudge whatsoeuer This was one article of Ihon Husse condemned by a special decree of the said councel in the end therof Pag. 326● as is to be seene and the reason why the councel condemned it so solemnly was both the falsitie of the doctrine Desperate dangerous doctryne of Hus●e and the scandal which the Emperor other Princes there present took of yt And finally for that he reserued to his owne censure and to those of his sect who was a Tyrant and who was not to wit any Prince that should be contrarie to them Enc. 1. cap. 6. as before I haue shewed of our Puritan Caluenists And this being so what gayneth S. F. by vaunting of the learning of Ihon Husse yf all were true that he alleadgeth for him and being false as I haue shewed what booteth him to ly so shamefully for his sake and how doth he alleage Ihon Husse who teacheth so many things contrarie to him and to Caluins doctrine and from whome Luther in his disputation with Ecchius at Lipsia in Saxony in the yeare 1519. Io. Cochl de act Luth. an 1519. Pag. 16. did openlie disclayme together with all his Sect in Bohemia saying Numque mihi placuit nec in aeternum placebit It neuer pleased me nor euer shal yt please me By this then a man may see what vnion ground or certainty these mē haue in religion that gather such members as these into their Churche nay what conscience also they haue in treating these matters wherof take an example not only in this K t. but also in Ihon Fox the Saint-maker who hauing layd out to the reader an infinite rable of things about this Ihon Husse good aud bad Iohn Fox his mad treatise of Io. Husse true and false but all to his prayse for 80. columnes or pages together of his vaste book but with such confusion as no man can tel what to say or iudge of yt at length he commeth to repeat the absurd propositions before mencioned namely about Prelats and Princes that they leese their authoritie when they fal into mortal sinne which Fox is so farre of from misliking or denying as he wryteth that Husse defended the same and sayd he would proue yt not only out of Scriptures by example forsooth of Saul that was deposed and slayne but by the authorities also of all old auncient doctors Fox Pag. 564. 1. col num 5. to wit S. Augustine Ierome Chrysostome Gregory Cyprian Bernard a most impudent brag of a shamels heretyke and when Ihon Fox hath told all this and much more and made a long Catalogue or trētal of his worst articles he putteth downe his Iudgment of him in those words These hrings sayth he thus declared Fox Pag. 569. col 1. nu 5●● a man may easely vndestand that Ihon Husse was not accused for holding any opinion cōtrary to the Articles of our fayth but because he did stowtly teach and preach against the Kingdome of Antichrist for the glory of Christ and restoring of the Churche Lo heere the truth of Ihō Fox that Husse was not so much as accused much lesse condemned for holding any one opinion against any article of our Christian fayth But let the reader see the articles in the councel and then wil he cry shame of Ihon Fox and all his crooked cubbes though they haue no shame especially in that they obiect to vs so often the doctrine of our schoole deuines for allowing the punishing of Tyrāts in some cases with so many limitations conditions and restrictions as by vs are set downe therin And yet these mē approue the wicked opinion of Husse in this place as also of the Puritans before recited that permitteth euery one of their Sect to attempt it at their owne pleasure and iudgment which all Catholykes do condemne as doth also this councel of Constance that condemneth Iohn Husse nominatim of the same But let vs passe on to the other famous Champions of their Religion before mencioned For of Ihon Husse this is sufficient yf not ouer much he being so contemptible an heretyke as by this storie appeareth Yet Ihon Fox sanctifieth canonizeth him in his Calender as before hath byn sayd the Hussites in Prage do keep for an honorable relyke of his sanctitie an old payre of leather breches in their publyke Churche and do shew and kisse the same with great reuerence at certayne tymes which yet I thinke both Ihon Fox and S. F. would take scorne to do and so do Catholykes also and thus much of Husse which in the Bohemiam tongue signifieth a goose the K t. sheweth himself but litle better for bringing him in and giuing him place in the forefrunt of his champions OF THE LEARNING glorious disputatiōs of Martyn Luther Symon Grinaeus Peter Martyr Beza and other protestants boasted of by our K t. CAP. IIII. I Must now come downe lower to other more fresh champions of Protestant Religion to wit from Io. Husse to Martyn Luther and other by him named And as for the first that is Luther I wil be much shorter detecting only some notorious false points affirmed by S.F. partly as I take it of ignorāce partly perhaps of worse meaning the ignorance appeareth in that he sayth Martyn Luther first to haue gone to Wormes there by disputation to defend his doctrine before the Emperour and States and after agayne to haue gone to Augusta to the same before Cardinal Caëtan the Popes Legat Cochl Sursleid in their histories an 1518. 1521. wheras in deed his going to Augusta was three yeares before his going ●o Wormes to wit 1518. where the other was 1521. as both by Cochleus Surius and Sleidan others both Catholyke and heretical writers is manifest Secondly the whole narration of S.F. is false touching the stout behauiour of Luther to the Cardinal legat to wit that he stood to iustifie his assertions and offered there or els where to defend them VVast Pag. 3● sending a wryting in defence to the Card to iustifie his opinion by the Scriptures and that the Card. would heare no Scriptures but willeth him to come no more to his presence vnlesse he would recant In all these words I say though somwhat be true yet are there many falshoods and diuers vntruthes ioyned therwith For first it is set downe both by Cochleus that was present and Surius that lyued soone after yf not at that same tyme had authentical relation of that which passed that Maximilian the Emperor being yet aliue called this yeare a diet at Augusta partly for warre against the Turks partly for troubles raysed vp by Luthers new doctrine

though they were different and opposite one to another A notorious rabble of martyrs as Barnes Hierome Carret burned in one fyre or that they held twise as many opinions against him as with him as Ihon Husse of whom I haue spoken before many others or that they were not martyred at all but dyed in their beds as Fox himself confesseth of Ihon wickliff or that they denied his religion at their death as is euident of Thomas Bilney or that they denied or blasphemed Christ himself as Coubridge or that they were mad in his iudgement as Colyns burned with his dog and the lyke of all which I shal say a word or two in order to the end that yow may see the certayntie and good order which these men haue in canonising their saincts Robert Barnes an Augustine Fryar Thomas Gerrat and William Ierome Apostata Priests were burned together in one fyre in Smithfeild the 30. of Iuly in the yeare 1540. as Ihon Stow D. Sanders and others do put it downe though Fox in his Calender doth agree with neither of them in yeare moneth nor day but putteth them in his Calender about the midst of Octobre 1539. Barnes Herome Gerat These three were ful contrary one to another in matter of Religion especially about the most important artycles of the real presence Barnes being an earnest Lutheran and zealous defender of the real presence as both a Fox act Mon. p. 1097. Fox and b Ibid. p. 9●7 an 1536. Tindal do testifie of him and the other two no lesse vehement Zwingliās against the same doctrine as their examination doth testifie set downe by Fox himself and yet did they all three protest at the fyar that they neuer held error or heresy in their lyues Fox p. 1●93 col 2. n. 86. For thus Ihon Fox wryteth Those 3. good saincts of God the * This is contrarie to him selfe in his calendar 30. of Iuly were brought together from the tower to Smythfeild where they preparing themselues for the fier D. Barnes thus began God I take to record I neuer to my knowledge taught any erronious doctrine but only those things which scripture led me vnto and that in my sermons I neuer maynteyned any error c. Barnes his protestation at the fyer Thus wryteth Fox of him and alloweth wel therof so that if this man did erre as in the articles of the real presence Fox wil not deny then did the scripture lead him thervnto yet wil not he or Syr F. graunt that he or any man els can take hurt by reading of scriptures Wel but what did the other two his opposite mates did they protest nothing yes I trow Fox ibid. pag. 1094. col 2. for thus wryteth Fox The lyke confession made Hierome and Gerrat professing their belief as the tyme would suffer wherby the people might vnderstand that there was no cause nor error in their fayth wherfore iustly they ought to be condemned protesting that they denied nothing that was eyther in the old or new Testament set foorth by their soueraygne Lord the King whom they prayed the Lord long to continue c. Lo heere a contrary protestation for their contrary belief founded also in scriptures especially in the K. Byble And how can Ihon Fox now ioyne these togeather calling them those three good Saincts of God and making them all three martyrs but as Sampson ioyned his foxes tailes And because in this last protestation there is mention of their praying for the king yow must vnderstand that they being in hope as it seemed of some pardon euen at the fire flattered the king extremely and one of them hauing exhorted the people greatly to obey and follow the king in all things at length wryteth thus yea I say further that yf the king should command yow any thing against Gods law Barnes ibid. apud Fox pag. 1094. col 2. yf it be in your power to resist him yow may not do it Lo what a spirit of a good saint this is that teacheth kings to haue power aboue God but when he saw that the pardon came not he sent certayne messages to the king by the sheriff there present wherof the first was that he and his new fellowes the new-gospellers had made his Maiestie a whole king wheras he was but halfe a king before being not head of the churche nor of the cleargy of his realme a thing saith he that neuer any of his Maiesties ancestors had before Behold what a benefit this was the like wherof was bestowed by them vpon monks and friars as appeareth by a lamentable letter of Friar Peter Martyr wrytten from Oxford to Syr Iohn Cheke Hovv these nevv preachers make vvhole kings and vvhole f●iars of half ones King Edwards schoolmaster wherin the old man complayneth pittifully that his woman the nunne being dead whome he called his wife he was but dimidiatus homo half a man so as Barnes and his companions giuing wiues to monks and friars and spiritual primacy to kings and princes by their new doctrine they made aswel friars whole men of half as whole kings of half kings And thus much of these There followeth Iohn Husse of whome I sayd that he held more opinions against the protestants Iohn Husse then with them which is euident by the articles of his doctrine yet extant and authors that haue wrytten of him wherof we haue spoken sufficiently before in this * Cap. 3. encounter and yet is he put in Iohn Fox his calender for a solemne martyr in red letters vpō the second day of May. And the like I might also shew of the VValdenses Albigenses Pauperes de Lugduno and many other base and desperate heretiks which Iohn Fox in his protestation to the whole churche of England doth allow for saints of his faith Fox protest pag. 10. wheras notwithstanding they held many more things against him then with him and some so beastly that they are not to be named As for Iohn VVickcliff there needeth no dispute or other proof then Iohn Fox himself and his owne testimony Iohn VVickliffe Fox pag. 411.412.413 c. For he confesseth that he died in Lincolneshire in his owne benefice and bed and yet he putteth him in his calender for a martyr the 2. day of Ianuary in fayre red letters saying thus Iohn VVickcliff preacher and martyr As touching Thomas Bilney Tho. Bilney Syr Tho. More in his preface before his confutation of Tyndales answere doth proue largely by many witnesses and euident demonstrations that he hauing recanted publikely certayn heresyes of Luther Thom. More in p●aefat ad Tyndal pag. ●49 which for a tyme he had held which Iohn Fox also confesseth and falling agayne afterward into relapse was condemned and burned but before his burning he recanted againe and confirmed the same at the fire was confessed heard masse deuoutly desyred absolution vpon his knees from the excommunication layd