these that follow The summe of all that hath byn said about blessings and cursings First in spiritual affayres to haue no certayntie of religion at all as hath byn proued no stay no foundation no final rule to try or iudge to determin but onlie euery maÌ„s owne priuate head and fancie wrangling and iangling without end for that it is without iudge or meanes to make an end nouelties without number libertie of lyfe without feare or force of ecclesiastical discipline to restrayne it And then in teÌ„poral matters the blessings are such as haue byn discouered our realme deuided shiuered in a thousand peeces our Princesse in yeares without children or hope of any our crowne without succession our old frends allies made our enemyes our new frends vncertayne our owne flesh and countrymen most pittifullie deuided within their owne bowels and most miserably tossed and tormoyled both abroad and at home abroad and in other couÌ„tryes with prisons yroÌ„s chaynes gallyes and other afflictions euen to death it selfe for being protestants pyrates spyes practisers or other such imputations incident to enemyes At home afflicted with no lesse persecutions of our owne Magistrats for being Catholikes or deemed to be such So as I would fayne know who they are in our litle Iland that feele these innumerable benefits blessings by change of religion which this gentleman talketh of seing there are verie fewe eyther of one religion or other that tast not of the miseries wherof I haue spoken eyther in themselues their frends children seruants kynsfolkes goods honors or otherwise and most of al the realme and commoÌ„ wealth it selfe c. To all this speach and reason of the warder Syr F. answereth onlie in foure or fiue lynes thus Pag. 2â— Vayne and ydle ansvvering As for your building of Castels in the Ayre by supposal oâ— blessings that might probably haue ensued if religion had not byn altered because I meane not to take the paynes to follow yow in your extrauagant discourses and because they are indeed nothing but the imaginations of an ydle brayne I leaue them to M r. Moores Fictio Vtopica Who could answere with fewer words or lesse matter so large important a discourse then Syr F. doth heere or who could go further â—rom the purpose then he that leaueth out the substance of all his aduersaries allegation and entertayneth himselfe in tryfles of his owne deuising Let the reader iudge whether his answere be rightlie termed a wastword or no. I must needs conclude as S. Augustine did against Iulian with this interrogation Aug. lib. 1. contra Iulianum cap. 1. Quaero abs te cur libâ—o meo saltem spetie tenus te respondisse glorieris cum libri mei partem nec quartam reprehendendo tetigeâ—is eosque saltus in praetereundis meis disputationibus feceris quasi omnino despâ—rares veriusque operis mei scilicet tui quenquam esse posse lectorem qui ista deprehenderet I aske of yow Syr F. as good a disputer or shifter rather as was Iulian how yow can glorie to haue answered my former book wheras yow haue not so much as touched the fourth parte therof and haue made such leapes in passing ouer my arguments disputatioÌ„s as though yow dispayred that any reader would view both workes and fynd out your falshood in this behalfe VVHAT O. E. ANSVVEreth to the former chapter about diuision and vncertainty in religion CAP. XV. I HAVE signifyed vnto thee gentle reader before that where the knight fynding matters somwhat hard or vneasie to answere seeketh now and then with some regard of honor and reputation to step ouer without stumbling and to salue some matters by smothe sylence there bold bayard the minister rushing in with more resolution masking himselfe with the vizard of two vowels O. E. which may stand perhaps in his cypher for Owles Eyes to looke thorough and to see and not be seene agayne layeth on load both in babling and scoulding saying somwhat to euery thing though nothing in deed to all and folowing the threed of my speach and narration he picketh quarrels to whatsoeuer seemeth most capable of cauillation and this appeareth to be his cheifely entended exployt in this his enterprise of answering the proofe shal be seene by experience And first of all wheras the warder obiecteth diuision disvnion and disagreement to him and his as you haue heard and this not onlie from Catholikes but also from their owne ghospellers Pag. 4. as from the Lutheranes in Germany and Denmarke to vse the warders owne wordes from Zwinglians in Zuitzerland from Caluinists in Geneua France Holland and Scotland from Puritanes Brownists and other sects at home that impugne Protestants daylie of the parlament religion This fellow denyeth first verie flatlie Pag. 19. that there is any diuision among them at all And heere he wynneth the first garland of impudencie as yow see but look vpon an other more cleare then this Great impudency of O. E. Secondly sayth he the Churches of Zwitzerland Germany France England do neyther hold of Zuinglius Caluyn nor Luther but of Christ Iesus and of his Apostles and Prophets Lo reader how quicklie this matter 〈◊〉 dispatched and how soone disagreement 〈◊〉 made betweene them see the 4.5 and 6. former chapters for tryal of this poynt and note by the way that of purpose he leaueth out heere the Puritanes espetialie mentyoned by the warder for that he hauing written so earnestlie against them a litle before caÌ„not with his honour now make attonemeÌ„t with them as he doth with the Lutheranes of Germany Zuinglians of Switzerland and Caluinists of France vniting them all in one Churche and in the true doctryne of Iesus Christ and consequentlie also with himselfe and his Churche of England according to the rule principle Quae conueniunt in aliquo tertio inter se etâ—an conueniunt those things that agree in a thirdâ— agree also betweene themselues which he expoundeth also presentlie after by the wordeâ— next folowing As â—or our selues sayth he al of vs professe the doctryne of Christ Iesus Pag 19. according to that rule that was established by common consâ—â—â— of the Churche of England from which if any digresse he is no more to be accounted of our society thâ—â— the Papists c. Marke heere good reader the guyddy head of this gagling goose first he ioyneth together in the true doctryne of Iesus Christ Most foolish inconstancy and contradiction to himselfe and of his Apostles and prophets as wel all Lutherans and Zuinglians as also all kynde of Caluinists and consequently Puritanes whome yet presentlie he cutteth oâ— agayne Pag. 17. no less then Papists and those of the Popes retinue whom before he said to be no Christians nor to hold any one article a right of christian fayth if they do digresse in any thing from the rule of fayth established by common consent of the Churche of England which all doe
faith and all the rest fide implicitâ— 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 maÌ„nes 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 vpoÌ„ the truthe of very few particular questioÌ„s and controuersyes beleeuing the rest in geneâ—al tearmes and being ready to accept and admit whatsoeuer the Catholike Churche doth â—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 occasioÌ„ 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 persuasioÌ„ 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. Gâ—â—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 controâ—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 iâ— found there is the true Catholike Churche 〈◊〉 no where els for that vnto her only this rulâ—â— was deliuered to be kept vnuiolate vnto thâ— worlds end for it is the depositum pawne oâ— pledge 2. Tim. 6. so carefully commended by S. Paul tâ— Timothy and by him to all Catholike bishopâ— for euer Againe wheras the Catholike Church 〈◊〉 faith is but one and we demonstrate that thâ— 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 articlâ— of faith once defined Vnion and Succession and that the ProtestaÌ„t haue not byn able to hold this vnity of one and the selfsame doctrine among their ofâ—spring forlesse than 50. yeares togeather buâ— that maugre their Maisters teeth their successors deuided themselues into different opposite sects of Lutherans Anabaptists Swinglianâ— Caluinists Brownists and the like a thing proper to all heresies as holy Fathers do note most euideÌ„t it may be on which part the Catholike Churche standeth and God with herâ— 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 wryâ—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 heâ—â— defâ—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 shalâ— make a certaine breef Catalogue of the most ordinary and knowne shifts that do euery where occurre and by
do follow the prophane peruersitie of Eutiches condemned in the late Councel gathered at Calcedon and do not so beleeue in all poyntes of fayth as the 318. holy Fathers of the Nicene Councel VVho are heretykes by the sentence of auncieÌ„t Christian Emperors An Domini 457. and as the 150. venerable Bishops gathered together in the Councel of Constantinople or the other two councels folowing of Ephesus or Calcedon sciant se eâ—ie haereticos c. let them know that they are heretikes This decree made Valentinian and Martian Emperors of the east and west nyne and twenty yeares after the former decree And the like made the Emperor Maximilian after the late Councel of Trent against all kynd of Protestants LutheraÌ„s ZuingliaÌ„s Anabaptists Caluinists and the like condemned by the said Councel so as the same reason that moued Valentinian and Marcian almost 1200. yeares agoe to proclame them heretiques that were condemned by the Councel of Calcedon in their dayes wherin Leo primus B. of Rome had the chiefe hand and confirmed the same The same I say moued Maximilian the Emperor of our dayes to proclame for heretiques all protestants condemned in the Councel of Trent gathered in his tyme by like authoritie as that of Calcedon was but yet let vs see one deduction furder Of what religion think yow were these Emperors that made these lawes against those heretikes or what communion were they of for by this we shal see who they were whom they condemned Did these Emperors then agree with the Church and religion of Rome and acknowledged that for the cheefe and head church of Christianity and the Bishops therof to be head Pastors For if they did then condemned they such as did not the same then or do not thesame now This poynt then let vs explayne good reader and therby also learne the sutle shifting of this shuffling Minister Truly the first decree of al Iustinians Code which is a collection of all Christian Emperors decrees being of Gratian The religion of Gratian Valentinian Theodosius Valentinian and Theodosius whose first words are Cunctos populos c. Doth appoynt and command all Christian people both of the Roman and Greeke Empyre to follow the fayth and religion of the Roman Church deliuered to them by S. Peter and continued vnto that day which say they Damasus the Bishop of that Citty doth follow as also Peter Bishop of Alexandria whosoeuer did not follow this vnity of Religion should be counted infamous heretikes This is the substance of that first decree which being so tel me now if this doth touch our protestants or no who can abyde neyther Roman B. nor Roman Religion Thesame three Emperors in an other Decree do describe vnto vs what manner of heretikes they would haue punished Leg. omnes de haerer lib. â— Coâ— tit 5. in these words Haereticorum vocabulo continentur latis aduersus eos sanctionibus debents succumbere qui vel leui argumento à iudicio Catholicae religionis tramite detecti fuerint deuiare VVho are truly heretiâ—es Those are heere called heretiques and to be punished by our lawes made against them whosoeuer shal be detected to dissent and disagree euen in any smal matter from the iudgment and path of Catholike religion Thus say they And seing in their first Decree they do declare that the Roman religion vnder Pope Damasus was the only Catholike religion to be folowed it is easely seene whether Protestants or Papists at this day be comprehended vnder these penal lawes made against heretikes or no And finally that we may see by one Emperors playne decree what religion they were of and of what society and communion and whom they accompted true Catholikes and whom heretikes yow must know that in the fore-said Code of Iustinian there is a letter of Iohn the first B. of Rome written to the said Emperor Iustinian whose tytle is this Gloriosissimo clementâ—ssimo filio Iustiniano Ioannes Episcopus vrbis Romae c. wherein among other prayses which the Pope geueth him one principal was that notwithstanding he was Emperour of Constantinople and that some emulation now began in that Empyre against the Citty of Rome yet he persisted in his Catholike due obedience to the said Church of Rome head of all other Churches amore fidei sayth he chaeritatis studio Cod. lib. 1. leg inter claras tit â— edocti Ecc is disciplinis Romanae sedis reuerentiam conseruatis ei cuncta subijcitis ad eius deducitis vnitatem ad cuius authorem hocest Apostolorum primum Domino loquente praeceptum est pasce oues meas quam esse omnium verè Ecclesiarum caput Patrum regulae principum statuta declarant pietatis vestrae reuerendissimi testantur affatus c. Yow being moued by the loue of faith studie of charitie wel instructed in the discipline of the Church do continue your reuerence to the Roman sea and do subiect all other therunto bringing them to the vnity of this Churche to whose fouÌ„der the first of all the Apostles Christ gaue this precept feed my sheepe which Churche as wel the rules 10.21 and traditions of ancient Fathers as the decrees of former Christian Princes haue declared to be truly the head of all other Churches And the same do testifie your Maiesties most reuerent speeches and behauiour towards the same This wrote the Pope to him which letter he putting into his said Code or book of Statutes as a most honorable monument answered the same and made a decree theron which beginneth thus Victor Iustinus pius faelix Imperator c. Ioanni S mo Archiepiscopo Alme Vrbis Romae Cod. ibid. leg nos reddentes lib. 1. tit 3. Patriarchae c. Nos reddentes honorem Apostolica sedi vestri Sanctitati c. We rendering due honor to the sea Apostolike and to your Holinesse which alwayes we haue desyred as becometh to a Father we haue endeauored in honour of your beatitude to bring to the knowledge of your Holines all things that do appertayne to the state of all Churches for that it hath byn alwayes our study to keepe and conserue the vnity of your Apostolike sea and of the holy Churches of God which vnity hath alwayes hitherto perseuered immouable without any contrariety and consequentlie we haue byn careful to subiect and vnite all priests of the whole east couÌ„tryes to the sea of your Holines Thus beginneth he his decree which is ouer loÌ„g to be here all inserted but any man may read it wherin the Emperor with great humility and affection professeth his due subiection and of al his Empyre to the Church of Rome naming her in expresse wordes Caput omnium Ecclesiarum head of all other Churches and that whatsoeuer doctryne is different from the doctryne of this Church is heretical by which rule he condemneth for heretikes in this and in two other that follow immediatly and
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
that had byn said wheras in deed he passeth ouer foure partes of fiue of the warders speach without eyther mentyon therof or answere at all for that the said warder in his book to shew the vanitie of the knights brag of blessings brought in by change of Catholike religion 4. parts of 5. praetermitted by the K in his ansvver passeth on to declare the many and manifold myseries and calamities happened as wel in EnglaÌ„d as in all other countryes round about vs by this fatal change wherin leauing Germany Switzerland Denmarke Suetia other such further partes where infinite people haue bene afflicted slayne and brought to myserie by warres and garboyles raysed by occasion of this change he exemplyfieth onlie in ScotlaÌ„d Flaunders France Ireland lying next vnto vs and from thence also passing home to England it self sayth thus For to begin with Scotland and to say nothing of the battayles Pag. â— vvard Scoâ—lands myseries by change of religion murders destruction of Countryes Prouinces Townes Cittyes houses and particular men which we haue seene in that realme within these fortie yeares that the change of religion hath byn attempted no man can deny but that three Princes two Queenes and one King the mother daughter and husband haue bene all brought to their bane by that occasion besydes the ouerthrow and change of so many noble houses Ireland Flanders France and linages as Scotishmen can recount amoÌ„g their Hamiltons Douglasses Stewardes others as also the Irish wil tel of their noble DesmoÌ„des and other Peeres destroyed by like occasions But Flanders and France haue no end at all in these accompts when they begin they are so many And all this as they say is euideÌ„t by the lameÌ„table coÌ„sequence of our chaÌ„ge of religioÌ„ in EnglaÌ„d which drew them after vs or at leastwayes gaue example hart and help to their change and euersion also But not to step from England it self where principallie this blessing-bringer doth vaunt that his blessings are powred out in aboundance England let vs examyne the matter indifferentlie among our selues we are Englishmen we talk to men of the same language and nation that know our country and condition therof and many haue seene the change and knew the state of things therin before the alteratioÌ„ or at leastwyse haue heard therof since by their fathers and grand-fathers c. Thus said I in the Wardword and further I passed on to draw all kyndes of blessings to two heads or branches spiritual and temporal Tvvo kindes of blessings and examined them both by diuers meanes and wayes as before hath bene touched shewing that not blessings but cursings not felicities but calamities had ensued euery where by this change and especiallie warres tumults and garboyles as now I haue declared And to all this my declaration which is somwhat large what replyeth thinke yow our defendant knight heare his wordes for they are verie resolute and eager If yow had any respect of truth sayth he or care of modestie Pag. 10. VVaâ—â—vvord yow would neuer make the true religion we professe the cause of murders tumultes garboyles which teacheth dutiful obedience condemneth all mutinies seditions rebellions Thus he fayth to this I replie that if our knight had any consideration of his credit he would neuer for shame affirme this so boldlie without answering to some of the examples alleaged by me against him as also the asseuerations of his owne best doctors before mentyoned by me about this matter of obedience En cont 1 ca. 3.4 5. so as hauing both their doctryne and practise to instruct vs it is a great impudency to deny it so resolutelie but let vs go forward When we came to the diuision mentyoned of spiritual and temporal blessings in particuler ensued to England by change of religion Spiritual blessings before the change First about spiritual benefits and benedictioÌ„s the warder setteth downe how before the change of religioÌ„ men had one faith one beliefe one forme of seruice one number of Sacraments one tongue in celebratioÌ„ one sacrifice one head of the Churche together with the rest of Christendome and that since the chaÌ„ge all these things are altered for that English Protestants differ in all those poyntes or the most not only from all Catholike kingdomes but also with their owne and among themselues to wit first from other new ghospellers abroad for that neyther do we Engâ—ish protestants agree with any secte of the Lutherans softe or riged nor with the Zuinglians or Caluinists of other countryes nor yet with those of our owne as appeareth by the Churche of Scotland and of the presbyteries of our Puritans in England Holland Zeland and other places For proof wherof it shal not need to repeat agayne the whole discourse of the wardword for that this is sufficieÌ„tly proued by that I haue alleaged before about the first supposed blessing of vnity To all which discourse of disvnion among them set downe by the wardword Syr F. answereth no one thing Syr Francis is mute in matters of most moment Pag. 13. but only sayth that it is a cunning tricke to grate so often vpon this diuision calling some puritans some protestants which he hopeth the Lord of might and mercy wil turne to the good of the Churche and direct the hartes of their Churchmen to see how needful it is to ioyne both hart hand together to desend the doctrine of fayth which they all hold against the calumniations of slaunders wherwith you and men of your sort sayth he seek to lead the truth of our profession Behould heere a substantial defence consisting of foure poyntes first he would gladly deny the difference of names sectes of * Of this difference see before cap. 6 7. puritanes protestaÌ„ts as cunningly deuised by vs what shifte wil ye cal this Then he hopeth in the Lord of mercy they wil agree at length but when and how Encount 1. cap. 3. After that by a parenthesis he sayth they all hâ—ld one doctrine of fayth this how true it is appeareth before out of their owne words and wrytings alleaged by me to the contrary And lastly he sayth these are but slaunders deuised by vs to load the truth of their profession withall This shift also I leaue to the reader to iudge of what quality it is as in like manner of what modestie the K. is in denying matters so euidently knowne of all noting by the way that he dareth not to speak out Syr F. of vvhat religion and playnly vtter his mynd about this diuision of puritanes and protestants in any place of his reply nor yet to discharge him-selfe of the supition to be one of them wherwith the warder often charged him and he hath not denyed it flatly hitherto nor yet fully confessed it so as we must hold him eyther for neutral or ambidexter vntil he declare him-selfe further though in
lib de praescrip coÌ„tr hâ—r cap. 1â— Fides in regulae posita est cedat curiositas fides certè aut non obstrepant aut quiescant aduersus regulam c. Fayth consisteth in rule let curiositie yeild to fayth and let heretikes eyther not prate or be silent against this rule So saith he and in an other place if saith he we wil doubt or aske questions in matters of religion let vs inquyre oâ— our owne men to wit Catholykes Ibid. and in such matters as Salua regula fidei possit in quaestiâ—nem deuenire which without breach of the rule of fayth may be called into controuersie By all which sayings we see of what accompte this rule of fayth was in the Primitiue Churche and that it conteyned in deed the verie summe and corps of Christian doctrine deliuered at the beginning by the miracles preachings of the Apostles 1. Cor. 1â— wherof S. Paul said to the Corinthians sic praedicauimus sic credidistis so we haue preached and so yow haue beleeued And afterward partly by writing and partly by tradition continued and conserued to posteritie by the general consent and succession of the Catholyke Churche and her gouernors and among other things this rule conteyned the Symboâ—um or Creed of the Apostles VVhat the old rule of fayth conteyned Tert. lib. coÌ„t heres cap. 13. Rom. 12. Tertullian expresly testifieth and besydes this it comprehended many things more in particular as explication of diuers hydden mysteries with direction how to vnderstand scriptures as is playne by S. Paul before alleadged where he would haue prophesying or exposition of Scriptures to be according to the anologie proportioÌ„ of this rule of fayth to wit that no exposition should be made according to the priuate spirit of any man but according to that fayth and beliefe which before was generally receyued 2. Pet. 1. as S. Peter expresly aduiseth vs wherby it came to passe as sayth Epiphanius that no heretyke could euer put vp his head and begin any thing against this rule but that presentlie by the force therof he was discouered and discomfyted euen as now O.E. in this place as yow see goeth about to reiect Puritanes and exclude them from his societie for that they dissent from his particular new rule established by a fewe in the Churche Parliament of EnglaÌ„d this rule of his made but yesterday and by a fewe and not yet throughly agreed vpon among themselues is thought of such force as it can exclude reiect so many learned of their owne syde how much more the ancient rule made by the Apostles and continued euer since by all the Catholyke world is sufficient to condemne all new sectaries of our tyme that dare iangle against it And this might be sufficient for declaration of this rule the antiquitie force vse therof but that I can not wel omit a peece of one example out of old Tertulian aboue 14. hundred yeares agone who after the words before cyted where he sayth this rule is the fulnesse of the Apostles preaching and note that he sayth preaching and not wryring come downe in the Churche by dissent and tradition he not onlie teacheth but vseth also the same rule the eminent force therof against all heretikes of his tyme who as ours do now pretended that this rule corpes of fayth deliuered by the Apostles might perchance be corrupted altered misunderstood or changed by their successors and that the later Churches were not so pure as the former and consequentlie this rule so much vrged of tradition and vniuersal coÌ„sent might not be infallible to which absurditie after many other reasons reprehensioÌ„s Tertulian sayth as foloweth Tertul lib. de pâ—esâ— contr haeret cap. 26. Age nunc omnes errauerint c. Go to now let vs grant that all Churches or the most of them after the Apostles haue erred that the holy ghost sent for this cause by Christ A notable discourse of old Tertul. against all heretiks and for this cause demanded of his Father to be the teacher of truth vnto them hath not respected them and that this steward of God and vicar of Christ hath neglected his office vpon earth permitting the Churches of Christianitie to beleeue otherwise and to vnderstand matters differently from that which the selfe same holy ghost did preach by the Apostles But tel mâ— ys it likely that so many so great Churches ouer ChristeÌ„dome haue all erred and yet haue agreed in one faith Error of doctrine by all liklihood would haue brought in as it hath done among Protestants varietie also of doctrine among those Churches but that which it found to be one Quod apud multos vnâ—Ì„ inuenituâ— no est erratuâ—â— sed traditâ— and the selfe same among many is not to be thought to come by error but by tradition and can any maÌ„ dare to say that they did erre who lefte behind them those Traditions but howsoeuer yow shal cal yt error yet this Error raygned for truth vntil heresies rose vp to impugne yt belike truth beeing oppressed expected the comming of Marcâ—onithes and Valâ—ntinians to deliuer her out of captiuity and in the meane space all preaching was in error A scorne of Tertullian falling iustly vpon protestanâ—â— all beleeuing in error so many thowsands of thowsands baptised in error so many good workes of fayth done in error so many vertues so many graces miracles wrought in error so many priesthoods and mysteries exercised in error and finallie so many martyrdomes crowned by error c. Thus farre and much farther passeth on Tertullian to vrge and conuince the heretikes of his age by force of this rule deliuered by tradition of the Apostles receyued by Christendome and conserued by the Apostles successors vnto his tyme and the same rule of general consent deliuered by succession of Bishops do vrge all old auncient Fathers in like sorte each one in his age after Tertullian August Vine lyâ— lib. contr heres cap. 27. but in steed of all let S. Augustine be red vrging this rule against all sortes of heretikes but especially and more largely against the Donatests and Pelagians and after him againe the very next age Vincentius Lirenensis who after a longe discourse to this purpose vrgeth the words of S. Paul to Timothy 1. Tim. 6. o Timothee depositum custodâ— c. o Tymothy keepe wel thy pleadge or pawne lefte with thee which pawne as wel this father as the reste do interpret to be the forsayd rule of tradition of fayth Quid est deposituÌ„ sayth he what ys the pleadge or pawne lefte by the Apostles with Timothy and other Bishops of the Churche and he answereth presently Id est quod tibi creditum est non quod a te inuentum quod accepists non quod excogitasti rem non ingenij sed doctrine non vsurpâ—tionis priuatae sed publicae traditionis rem ad te perductam non a
Caluyn in matter of the Queenes Supremacy which he denyeth Beza in the whole gouernment of their Churche Or why should I beleeue S. F. or his new masters of EnglaÌ„d rather theÌ„ these that were more learned then he or his or what reason rule or foundation haue any of these men to beleeue their owne opinion more then others but only self wil and fancy This then is the first and greatest spiritual benediction or malediction rather that I fynd to haue happened to our realme and nation by this wooful alteration of religion that wheras before we had a direct rule squyre pole-starre to follow which was the vniuersal Churche now euery man being set at liberty holdeth beleeueth and teacheth what he listeth Nor is there any way or meane left to restrayne him for straight way he appealeth bodlie and confidentlie to the Scriptures and there he wil be both maister and Pilot boteswayne him-self to gouerne the bark at his pâ—easure for he admitteth no iudge no interpreter no authoritie no antiquitie nor any other manner of tryal which is the greatest madnes and malediction that euer could happen among men of reason And the very same cause that moued the Warder to be so liberal then in setting downe this poynt hath moued me now to repeat the same againe in this place And what do yow think that the knight his champion haue replyed to all this playne and manifest demonstration would not yow think that both of them for their credits sake should haue buckled vp them-selues to ioyne in this yssue with the warder shewing what certainty they haue or which of the two wayes they wil take proposed by him seeing he sayth there are no other or that they should theÌ„-selues at least appoynt some other way but consider good reader the force of euident truth they are so blanked and their mouthes so shut vp with this interrogation of the warder as the K t. thought it best to passe it wholie ouer with silence as before hath byn touched The minister with more shame then the K t. hath tatled somwhat Idle tatling in a grauâ— question telling vs that our religion is not Catholyke that the vniuersal Church could not deliuer it vnto vs quia actiones sunt suppositorum as yow haue heard that StapletoÌ„ teacheth that the Churche hath power to proue taxe and consigne the books of holy Scripture And that vniuersal tradition is the most certayne interpreter therof And finally that the fayth of Papists is buylt vpon the Popes fancie and opinion and it is ful of nouelties and old heresies and the like as before yow haue heard All these tatlings he hath vpon this discourse before rehearsed of the warder and almost in as many words as I haue recyted theÌ„ but to the matter it selfe about certainty or vncertainty in religion ne griquidem he answereth no one word at all only to the later parte or appendix of the discourse where the warder sayth that to make the matter more playne how protestants haue no other rule of beleef he asketh S. F. not of any Catholyke Doctors nor auncient Fathers whome he esteemeth not but of their owne new Doctors Luther Caluyn Beza and the like authors of their owne sects why English Protestants at this day should preferre their owne iudgments before these also whom they graÌ„t to haue had great store of the holy ghost in all matters doctrines and interpretation of Scripture where they dissent from them To this I say all the other storme being past it seemed good to the minister to make his answere in these wordes But sayth this Noddy why should yow beleeue more your owne opinions then Caluyn concerning the Q. supremacy Luther concerning the Real presence and Beza in the Churche gouernment I answere first that these mennes priuate opinions concerne not fundamental poynts of fayth Pag. 21. A most foolish ansvvere of O. E. about Luther Caluyn c. and therfore they are not to be brought foorth for instance in this cause where we talk of the foundations and reasons of Christian fayth Marke wel his answere good reader iudge who is the noddy he sayth two things the one that the iudgments of Luther Caluin and Beza be but priuate opinions among them the other that the poynts wherin they differ from them to wit the real presence in the Sacrament her Ma ties Supremacy ecclesiastical and the whole gouernemeÌ„t of the Churche are no fundamental poynts of their faith For the first I would gladly know what authority is auayleable among them in teaching preaching and interpretation of Scriptures yf Luther Caluyn and Beza be reiected as priuate and particuler men where they differ from them our Doctors and Churche they do defy the ancient Fathers they look not willingly after them their owne parlament this maÌ„ sayth a litle before doth not appoynt but admit their religioÌ„ only who then is hee or who are they that must determine and defyne in this case For the second yf the difference with Luther about the real presence of Christs real body in the Sacrament be no fundamental poynt of fayth seing they accuse vs of the highest cryme vnder heauen about the same that is of idolatry and holding a creature to be the creator and we them againe of most heynous blasphemy highest wickednes vpon earth in discrediting Christ in his owne words that said it was his bodie his whole Church that euer so vnderstood him vnto this day yf the matter of supremacy be no fundamental poynt of fayth VVhat pointes are fundamental in protestants doctryne wherby all their ecclesiastical hierarchie standeth at this day in England as their Bishops Deanes Archdeacons and other prelates and parsons of the Spiritualty who otherwise must needs be playne intruders and meere lay men If their whole gouernmeÌ„t of their Churche be not fundamental wherof dependeth whether they haue any true ministers preachers and teachers lawfully allowed or no consequentlie whether their Sacraments be Sacraments and be administred by them that haue authoritie so to doe if all these poynts I say be not fundamental in O.E. opinion what are fundamental And what Atheisme doth this Martial minister diuels deane bring in vpon vs But beleeue me good reader these good fellowes do only eate of the ministerie and beleeue as please them and this being a compagnion of many occupations wil liue by that which wil yeild him most according to that also shal be his doctrine and beleef Of their great grand-father fryer Martyn Luther he sayth here in the words folowing his former answere Pag. â—1 O. E. his contemptious speach of Luther and Caluyn VVe suspend our opinion and giue no approbation to Luthers opinion concerning the carnal presence of Christs body in the Sacrament for that we see the doctrine to be newe and not taught by the Apostolyke Churche nay we find yt to be repugnant to the Apostles doctrine deliuered in Scriptures
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
Henry the eyght his dayes a Catholyke man was so put to death being made odious first for the title of Supremacy and then so bayted in a beares skinne and that this was done by certayne vehement heretykes at that tyme but whether by publike authoritie or by particular fury he could not tel but sure he was that the fame therof is fresh yet in Louth among all men as easely may be learned I found also an other gentleman of good worship who tould me that he heard S Edward Carew brother to the now L. Chamberlayne talk of an other such like fact practised by certayne nobles or gentlemen for their disport vpon a Catholyke man in this Q. dayes bayting him with their Spaniels and whether this be true or no yt may be easely tryed the partie yet being a liue but by this it appeareth that they which caused that picture to be paynted in Rome might haue more ground for yt then euery man at the first sight knoweth and yf they had byn misinformed so farre of from England as Fox confesseth he was in diuers things in England yt self it had byn rashnes in them I grant to put it eyther in print or wryting But this litle releeueth S.F. his cause who is accused to haue set downe and printed things that him-self did know and must needs know to be false when he printed them which is error not of ignorance but of obstinacie and playn lying And this being the true state of our question I come now to the fryars whom our K t. seeketh to disgrace with this note in his margeÌ„t Fryars braue lyars but for brauery it agreeth better to gilten spurres then to gray hoods and as for lying we shal now examine the matter wherin the reader shal fynd our K t. to haue vsed a far worse and more dishonorable shift theÌ„ the former that being but a sleight this a playne imposture abusing the Author Walsingham by him alleadged quite coÌ„trarie to his owne sense dryft and meaning as now we shal declare And first I do grant that the historiographer Thomas Walsingham lyuing almost 200. yeares agone or more wryteth in effect as S t. F. alleageth that it was a common saying in K. Richard the 2. his tyme that fryars were lyars but what fryars were these trow yow for herein lyeth the whole matter which the K â— very craftely concealeth and yet might he imagyn easely that it would be espied by his aduersarie for that WalsinghaÌ„ being a Catholyke and religious man cannot be thought to haue condemned all fryars in general who then were those fryars by him condemned surely he sheweth yt euidently that they were more of S.F. humour Fryars corrupted by vvickclif in K. Rich the â— his tyme. then of S. Francis holinesse for they were such begging fryars as Wicklif newly sprong vp had corrupted with his pestilent heresie and had set against other religious orders that had possessions for that was Wâ—ckclifs first cunning wickednes to set beggâ—ng fryars against monkes and such as had riches to make these monkss more odious to the people these fryars gaue themselues by Wickclifs good instructions to inuent infinit lyes of them wherby they made not so much their aduersaries as themselues in famous for lying and Thomas Walsingham beinge one of the sayd Monkes of S. Albans monasterie no maruayle though he complayned of them Behold heere the state of the question and the honest dealing of S. F. which point that yow may the better vnderstand yow must know that the sayd Thomas Walsingham doth describe the most barbarous rebellion of the common people vnder wat Tyler and Iack straw VVat Tyler Iack Stravveâ— rebellioÌ„ anno 1â—â—1 and others in the 4. yeare of K. Richard the 2. in which they spoyled London took the King beheaded the Archbishop of Canterbury and the L. Treasurer and meant to haue slayn all the Bishops and other Ecclesiastical and religious men of possessions within England reseruing only the begging fryars And to the end we may vnderstand that all this proceeded of Wâ—ckcliffes doctrine as the lyke did in Germany in the yeare * Vide sup Enc. 1 cap. â— 1525. of Luthers walsingham in the beginning of this lamentable storie VValsing an 1381. sub Rich 2. Pag. 256. wryteth thus in latyn Anno Dominicae incarnationis 1381. c. In the yeare of the incarnation of our Sauiour a thousand three hundred fourescore and one and in the 4. yeare of the raigne of K. Ricâ—ard the sâ—cond after the conquest That true Hypocryte the Angel of Sathan the forerunner of Antichrist vnworthy to be named I meane the heretyke Iohn VVickclif or rather weeckebeleefe continuing his dreames seemed that he would now drinke vp the ryuer of Iordan and cast all good Christians into the dungeon of Hel c. Thus beginneth Walsingham this yeare and presently entereth into the pitiful narration of the former tragedy of the popular rebellion of wat Tyler c. hauing ended all beginneth to search the causes why God did suffer such exceeding calamities as these to happen vpon the land and sayth that some did lay the fault vpon the Bishops and Prelates of the Churche for that they had not looked better Nobility and gentry corrupted by VVickclifs Doctrine and more diligently to stop and punish Wickclifs heresie at the beginning Cum nouissent indignè agere filios suos Ioannem VVickclif â—ius sequaces dagmatizando peruâ—rsam damnatam doctrinam c. Wheras they knew diuers of their Children as Iohn Wickcliffe and his followers to liue vnworthilie to set abroad peruerse and damned doctrine c. Others he sayth did attribute this calamitie to the sinnes of the gentry and nobilitie Quia maiores penè Prouinciarum eorum se quebantur errorem For that the principal almost in euery shire did follow these mennes errors agayne Quia in Deum erant fictae fidei nam quidam illorum credebant nullum esse Deum nihil esse sacramentuÌ„ Altaris nullam post mortem resurrectionem c. And for that they were of a fayned fayth towards God some of them beleeuing no God at all and that the Sacrament of the Altar was nothing and that there was no resurrection after death but that man endeth as doth a beast c. Behold the yssue presentlie vpon heretical doctrine what effect it brought foorth in the nobilitie But what brought it forth any better fruite in the common people The coÌ„mons corrupted No for that their acts do shew in this barbarous rebellion wherin they made profession to slea euery one that was learned VValsing Ibid. Pag. 2â—1 or bare a pen and ynkhorne at his gyrdle And besyds Walsingham sayth viuebant rixando litigando fraudes falsitates iugiter meditando libidini dediti adulteijs maculati c. Et super haec omnia in sidei articulis plurimi claudicabaut They liued in brawling and contention deuising falshood and
and suche other like vsed among vs can not be a hinderaÌ„ce to knowlege as the K t. would seme to affirme but rather a furtherance for that otherwise why hath Ihon Foxe so many pictures and payntings in his book but to teache men therby the contents of his writings But consider reader here as before I haue sayd the substance of heretical answering which runneth vp and downe neuer commeth to the purpose Hath not the warder offred our watchman fayre and frendly that whereas he hath affirmed written published in print that it is a Maxime among vs rule infallible that ignorance is the mother of deuotion we are content that he proue it only a Minime And where as for proof of the former he was bound to shew that all Catholike wryters or the most part of them auouched it we are content to accept the woord or testimony of any one Cath. author learned or vnlearned that euer wrote or printed such a position And is not S r. F. then with his whole presbyterie of ministers maruelously shamed yf they bring not forthe some one suche wryter Impertinent dealing of our aduersaries Can a more easie or indulgent satisfaction be required of so rigorous a charge wel what then do they After running hither thither and telling vs a tale how Pâ—us Quintus went on foot for edifying the people as much apperteyning to this matter as the steeple of CaÌ„terbury to the Church-yard of Paules they come out at length with this proofe I say thâ—â— Doctor Fulke doth iustly charge your Rhemists with this old impudent proposition VVast pag. 6â— that ignorance of the scriptures is the mother of deuotion for what meant els their so strickt forbidding to Laymen the reading of scriptures in the vulgar tonge Loe here a witnes a reason againe repeated of this Maximè To the witnes the answere is quickly made Aske my fellow whether I be a theef The reason being ridiculous and refuted before bringeth a new forged assertion with yt that laymen are by name stricktly forbidden the reading of scriptures which is as shamles as the former yf he meane it generally of all lay men as the woords doe stand and consequentlie noe lesse impossible for Sir Frauncis to shew out of any Cath. A nevv false position brought foorâ—h by the knight Author liuing or dead then the former position of Ignorance to be the mother or daughter of deuotion And besydes it is apparantly ridiculous to very chyldren who see how many laymen are learned and reade scriptures daylie and some laymen haue wrytten also commentaries vpon the scriptures So as to be a layman bringeth noe impediment in it self to reade Scriptures Wherfore after this he runneth to an impertinent excursion by iesting at our distinction of Fides implicita explicita Pag. 49. The controuersy about fides implicita explicita Hence saith he hath growen your deuise of fides implicita a faith wrapped foulded vnder the obedience of the Church namely that it is sufficient though they know not distinctly what they ougâ—t to beleue but obediently submit their vnderstauding to the Churche beleuing as the Churche beleueth though what the Churche beleueth they know not This Carbonaria â—ides or Colliars faith is highlie commended by Card. Hosius c. Thus wryteth the K t. and as for the later part of this assertion coÌ„cerning Card. Hosius we shal handle yt a litle after when we come to coople with the Minister O. E. shewing how egregriously he abuseth both Card. Hosius his reader in this point But for the former about the distinction it self of fides explicita and implicita we must handle a litle here with our K t. aduertising first the reader that by fides explicita we meane a cleare distinct and particular faith or belief of any article point or parcel of Christian Religion and by fides implicita we meane a more darck secret or hiddeÌ„ faith implied as it were or wrapped to vse S r. F. woord in the belief of an other more general poynt which includeth this As for example in the article of Christs incarnation we do beleue clerely and distinctly not only that the sonne of God was made flesh for vs but further also in particuler that in two distinct natures there was but one person and yet not one wil only but two distinst wils the like and this is fides explicita But some other men that are not bownd to know 〈◊〉 these and other particularities be ongâ—â—ng to Christâ— an faith in these and other misteries may beleue the same things per fidem implicitum by an implâ—ed faith to wit by beâ—euâ—ng in general that the Sonne of God was maâ—e flesh for our redemption and moreouer beleuing whatsoeuer other points Gods holie Churche teacheth deduceth or beleueth in this behalf albeit they do not clerelie know them or vnderstand them in perticuler And this is so necessarie a point of doctrine for the saluatioÌ„ of the common sort of people as yf we take it away as Sectaries doe who vnderstand it not it must needs follow that thowsands yea millions of Christians must perish for lack of fayth The necessytie of â—ides implicita for saluation of the common sort of Christians seing the whole first Councel of Nice set downe this dreadful foundation as appeareth in the creed of S. Athanasius that it is necessarie for him that â—il be saued to hold the whole Cath. faith which yf any man doe not he must perish eternally wherof must needs be inferred that for so muche as the far greater parte of Christians do not know or vnderstand the forsaid pointes of faith and manie more belonging to many misteries of Christian Religion and consequently can not beleue them but only by fides implicita as hath byn shewed it followeth I say that if we take away the truth and vse of fides implicita which euer hitherto the Cath. Churche hath taught yow must needs teache desperation and damnation to the vnlearned sort that eyther for lack of tyme capacitie learning and other such lets can not come to know and beleue all particulars belonging to a Christian set downe in bookes or handled by learned men but content only with the cleere and distinct beleef of such articles as are most needful and important do beleue the rest fide implicita that is by the implied faith of the Churche Wherfore how so euer this distinction of fides explicita and implicita may trouble the vnlearned Sectaries of our tyme and giue them occasion to iest at that they vnderstand not as S r. F. doth here yet the thing it self is most euidently true and necessary and the same distinction in other woords is set downe by S. Augustine where he speaketh of the differens of the faith of holie men vnder the old testament he not being able otherwise to defend the position of S. Paule and other Apostles affirming the old good Iewes to
byn sayd but only the temporal paynes due vnto syn after it is remitted But Priests absolution in the sacrament of confession is sufficieÌ„t to remit any syn if the penitent be contrite according to commission 〈…〉 â—um remiseritis peccata 〈…〉 â—inueritis retenta sunt who 〈…〉 shal be forgiuen and who 〈…〉 â—ayne shal be retayned 〈…〉 is a different matter 〈…〉 pardon Fourthly that the 〈…〉 decrees and ordinances of the Catholyke Church which wickedly he nameth the Romish Synagogue be more hardly forgiuen among vs then greater sinnes and those namely that be immediatly committed against God himself is a shameles slaunder and neuer taught by any Catholyke man in the world and so vnworthy to be further refuted Thus farre the Warder in examination and refutation of Syr Francis his follies and falshoods Cath. doâ—trine about indulgences and for perspicuous declaration of â—ath doctrine about indulgences which coÌ„sisteth in this 2. Reg. 12. 13. 14. that seing after the guilt of mortal sinne remitted as for example the murder and adultery of King Dauid remitted by God and signified by the voyce of Nathan the prophet there remayneth ofteÌ„tymes some temporal satisfaction and paynes to be borne by him that sinned for better satisfaction of Gods most exquisite iustice as we read that the death of Dauids sonne begotten of that adultery as also the insurrection of his sonne Absalon with other afflictions folowing therof assigned by God for this satisfaction after the guilt of the forsaid sinne was pardoned 〈…〉 our Sauiour Christ in his 〈…〉 which for the dignity of 〈…〉 finite valour beâ—ides the 〈…〉 he did merit vnto vs 〈…〉 of our sinnes as also grace 〈…〉 works were infinitely 〈…〉 that they were penal and 〈…〉 nothing to satisfie for his owne person he left in his Churche an infinite treasure of these satisfactory works to be applyed to satisfie for them that caÌ„not satisfie for themselues to which treasures do also appertayne though in a lower degree the satisfactory works of his saints done by his grace and vertue more then for their owne persons they had obligation to do or suffer Out of which publyke treasure of Christs Churche The treasure of satisfactory vvorks remayning in Christs Churche Catholyks do hold that the Bishops Pastors and gouernoures therof especially the cheef supreme Pastor of all may vpon iust causes and to persons penitent otherwayes wel disposed and not so wel able to satisfie for themselues in these temporal paynes dispense and distribut spiritual helpes to the assistance and supply of there wants and infirmities And this is properly that which we cal an indulgence or pardon when any thing is remitted or released that was dew to be paid of our parte in which sense also Esay the Prophet vseth the word IndulgeÌ„ce though in a more general signification when talking of Christ he sayth Esay 61. that he should be sent praedicare capâ—iuis â—dulgentiam to preach Indulgence to them that were in captiuity 〈…〉 vseth in his gospel 〈…〉 sentence 〈◊〉 Esay he 〈…〉 praedicare captiuis remissio◠〈…〉 to them that are 〈…〉 places though they 〈…〉 of all sinnes as wel 〈…〉 nishment thervnto beloÌ„g 〈…〉 by Christ yet hath the 〈…〉 word indulgence and applyed the same also by vse to this remission or mitigation only of temporal punishment remayning after the â—ternal guilt of mortal sinne is forgiuen by the Sacrament of pennance So that heerby we se that neyther indulgeÌ„ces do serue for the remitting of the aeternal guilt To vvhome indulgenceâ— aâ— auailablâ— nor are they auayleable to all sorts of men but to such only as are not in mortal sinne and otherwyse so piously disposed by deuotion in Gods seruice as they are capable of this Indulgence remission and fauour in Gods Churche And thus hauing briefly explaned what Catholyks do truly hold about this point which heretyks wil neuer suffer their readers sincerely to vnderstand we shal come to examine what S r. F. replyeth to the discouery of all those cauils and falshoods wherin the Warder took him trip they were foure if yow remember or wil vouchsafe to look back vpon them to all which he answereth no one word in particular but only this in general VVhat say I more in my accusation about 〈…〉 knoweth to be true 〈…〉 a general answere it 〈…〉 he meaneth I know not 〈…〉 he had a world of 〈…〉 he might haue alleaged 〈…〉 ours in all this world 〈…〉 one of these foure 〈…〉 which in this place are 〈…〉 his charge by the Warder and so haue saued his honour in this behalf but hauing produced none after so much bragging in his VVatchword and so much battery in the VVardword now to come and cry agayne that he hath a world with him when the tyme had byn to haue brought some forth is a pittiful plight for so honorable a knight to see him self in But what doth he answere nothing at all in particular think yow to all these charges of vntruthes layd vnto him but only that the whole world knoweth his assertions to be true Yes Ibid. Pag. 69. for thus it followeth in the same place The Cath. doctrine is as our champion sayth that the Popes and Churches indulgences auayle not to remooue mortal sinnes c. neyther doth the pardon remooue the guilt of sinne c. But Syr whatsoeuer your doctrine is in this point your practise is quite conâ—ary c. Mark heer gentle Reader wheras hitherto the knight hath charged our doctrine now being put to the proof he saith VVhatsoeuer our doctrine be yet our practise is to the contrary as though he had sayd that howsoeuer it be false and slaunderous which hitherto he hath affirmed of our 〈…〉 he shew that we 〈…〉 kynd of argument if a 〈…〉 vse against a Christian 〈…〉 doctrine for teaching 〈…〉 being dryuen from it by 〈…〉 and by shewing that 〈…〉 teach the contrary if 〈…〉 as S r. Francis doth from 〈…〉 and say as he sayth that whatsoeuer your 〈◊〉 be yet is your practise contrary and many wicked men are among yow ergo your religion is naught would any man cal this other then playne cauilling But what doth our knight prooue any one authentical poynt in this part also of practise though I do not deny but that some abuses may haue byn committed by particular persons About abuses of Indulgences in the vse of indulgences also as there want not euil liners among Christians doth he bring forth I say any one example of any one publyke practise to the coÌ„trary No truly but only sayth in general Pag. 70. that the Counsels of Laâ—eran Vienna and Trent haue made prouision â—or reformation of abuses about Indulgencâ—â— which maketh for vs rather then for him for that it sheweth we desyre that abuses or contrary practise should not be or if it hath byn it was not permitted by Cath. doctrine or publyke authority no more then wicked lyfe is in Christian religion
approue and highely comend Heer now I would aske is this faith a gooâ— and sauing faith or no which these theeue and murderers haue or only historical as Syâ— Francis calleth it for that it lacketh workâ— No protestant I suppose wil deny it to be â— good and liuely faith and consequently a â— a iustifying and sauing faith for that otheâ— wayes those good saynts that are thus haâ—â—ged should be deceyued or in doubt of the supper which they are taught in no case â— doe but to rest most assured therof throuâ—â— the merit of this faith and yet can no mâ— say that this their faith had fruits or was aâ—â—compained with good works And conâ—â—quently that eyther faith alone and only faith as wel as faith only doth saue these men after the manner that suche good fellow ProtestaÌ„ts are saued or els they are not saued at all seing works they had none And this being so that all malefactors whatsoeuer remayning in their wickednesse may be saued by this only faith The comâ—â—â— cartvvay of Protestants only faith as wel as these that liue wel and haue good works yea much better and more surely yf we beleeue Doctor Luther let the reader iudge whether I rightly called it an open easy cart-way or no. And so much of this controuersy wherof the minister also O.E. keepeth sylence and saith not a word in defence of his knight and maister And so shal we end this second whole Encounter THE VVARNING AND admonition about this second Encounter first to Syr Francis Hastings and then to O. E. his Chaplayn and champion CAP. XVII TO continue my former purpose promise Syr Francis which was to recouÌ„t with yow and breifly to lay out both to your owne and your frends vew in the end of euery encounter what principal points had passed betwene vs in our combate and how wel or euil you had behaued your self therin I am now by way as it were of some short recapitulation to refresh your memory in that behalf and therby also to make matters more cleer in the sight of our diligent and attentiue reader First then to passe on with some order wheras at the very first entrance of the former encounter I complayned of a certayne shift of yours that being charged with flattering her Maiestie and the state of England with so many new deuised blessings as yow affirmed to haue ben brought in by change of Catholike religion Eâ—c 1. cap. 2. yow did runne presently to charge Canonistes and Roman courteours with flattering also the Pope so haue I now the same complaint in the beginning of this second Encounter that yow being charged with diuers notorious vntruthes vttered in your VVatchword about the doctrine of Catholiks auouching them to hold that which they hold not yow do vse the very same shift by running to accuse friars and telling vs that in king Richard the 2. his tyme according to Tho. VValsingham A common stift of S. FraÌ„cis to accuse others for excusing himself Fryars were braue lyars c. which as yf it were in all respects true as yow alleadge the story it would be no iust defence or excuse for your defaults in that kynd so the whole narratioÌ„ therof being peruerted in your allegation as before we haue declared it must greatly diminish your credit Cap. 2. num â— 7.13 c. for all the rest that was or is to ensue after from yow And this yow treat as it were by way of preface or preparation to your poor defence of those vntruthes which are obiected against yow wherin also yow discredit your self not a litle by bringing in other impertinent and forged matters to fil vp paper and help out withal and among other of certayne deuised chalenges of disputation said to be made on your side by Iohn Husse in the councel of Constance and by Martin Luther at VVormes and Augusta and by Simon Grinaeâ—â— at Spire Protestant disputers and by Peter Martyr and Theodore Beza at the conference of Paâ—sy in France c. In all which examples there being discouered many vntruthes as wel in the narration it self as in the applicatioÌ„ and further declared Cap. 3. 4. that none of all these fiue disputing champions alleadged by yow for founders pillers and defenders of your religion churche and doctrine were truly indeed of your religion in all points and consequently also neyther of your churche yow wiâ— easily see what credit yow haue gayned by bringing them in But when yow come to your defence it self of the first two vntruthes obiected against yow Cap. 5. by the Warder to wit that we hold reading of scriptures in any vulgar tongue whatsoeuer for heresy that for this cause only we braÌ„dle men to the slaughter how do yow stand Syr Francis in this defence do yow bring any one sufficient proof at all for any one of these two absurdityes The warder setteth downe a plaine sensible discourse how in what languages scriptures are permitted to al as also why and vpon what causes reasons arguments or vtilitie of what hurt or necessity our Churche hath or ought to make restraint or limitation therof to some who are not to profit therby â—eaping ouer the aduersaryes cheef matter which considerations conteyning indeed the substance and very sinewes of this whole controuersy yow Syr knight like a good Encounterer do leap ouer without answering any one word vrging only against vs for the second point of this controuersy that some of your people haue byn examined sometymes or called in question for suspition of heresy for that against order and commandment of their superiours and without licence they haue taken vpon them to read and interpret the sacred scriptures in vulgar languages and that herof followeth say yow that we hold the very act it self of reading scriptures to be heresy which how fond a sequel it is euery man of meane vnderstanding conceyueth and yow are made ridiculous for this fond inference by diuers examples alleadged in other things more cleere to all men And then furthermore wheras it liketh yow to be pleasant with the Warder affirming that by adding only to your words that for only reading of scriptures men were brandled to the slaughter he made one ly of his owne while he sought to proue thesame against yow the said one ly is redoubled vpon your self by shewing that only is fond in your owne words and consequently that this word only hath not proued one ly against the warder but two or three lies against your self And all this as I said is handled in your preamble to this second Encounter 4 Forged maximes obtruded by the knight the bulk and corps wherof consisteth as yow know in the verifying of foure other false propositions forged by your self assigned for grounds rules and Maximes of our Religion which are nothing so to wit that we hold ignorance to be the mother of deuotion and that