in the Index of prohibited bookes and not only for Heresies of this time but also quod dicit spiritum sanctum minùs aduocandum adorandum esse for that he saith that the holy Ghost is lesse to be called vpon or adored c. as the Index expurgatorius testifieth besides all this I say he corrupteth manifestly in the sentence before alledged the wordes plaine meaning of his Author to wit Bellarmine from whome he citeth Cassanders iudgment for thus they lye in him Tertius error saith he est Georgij Cassandri in libro De officio pij viri vbi docet debere Principes inuenire rationem pacis inter Catholicos Lutheranos c. Sed interim dum non inueniunt debere 〈◊〉 vnicuique suam fidem modò omnes recipiant Scripturam Symbolum Apostolicum Sic enim omnes sunt vera Ecclesiae membra licèt in particularibus dogmatibus dissentiant 68. The third errour is of George Cassander in the booke Of the office of a pious man where he teacheth that Princes ought to seeke out some meanes of peace betwixt Catholickes Lutheranes Caluinistes and other sectes of our time but in the meane space whiles they finde no such meanes they ought to permit euery one to follow his owne particuler faith so as all doe receaue the Scripture and common Creed of the Apostles for so al are true members of the Church albeit they disagree among thēselues in particuler doctrines These are Bellarmins wordes Now let vs see how they are mangled by M. Morton both in Latin and English as by him that hath the notablest talent therin notwithstanding his solemne protestations to the contrary that euer I read in my life 69. He putteth downe first the Latin wordes in his margent thus Debent Principes inuenire rationem pacis inter Catholicos Lutheranos 〈◊〉 qui omnes dum Symbolum tenent Apostolicum vera sunt membra Ecclesiae licèt à nobis in particularibus dissentiant Princes ought to seeke a meanes of peace betweene Catholickes Lutheranes Caluinistes all which for so much as they hold the Apostolicke Creed are true members of the Church albeit they dissent from vs in some particuler opiniōs And heere now yow see first to be omitted cunningly and wilfully by this crafty Minister the wordes of much moment that whiles Princes doe not finde a fit meane of peace they ought to permit all to liue according to their particuler faith which sentence of his graue and learned Cassander not seeming to himself allowable in our English State or to his owne Brethren the English Caluinistes that now hauing gotten the gouernment will suffer no other Religion but their owne thought best to suppresse and cut them quite out Secondly in steed of the condicionall speech vsed by Cassander modò omnes recipiant Scripturam c. So all 〈◊〉 receaue the Scripture and Apostolicall Creed he putteth it downe with a causatiue clause Qui omnes dum Symbolum tenent c. All which sectes because they doe hold the Articles of the Creed are true members of the Church leauing out the word Scripture as yow see and peruerting the other wholly in sense For who will not hold it absurde that Catholickes Lutherans Caluinistes and other sectes of our time though in wordes they doe admit both Scripture Apostolicall Creed yet differing in sense and so many doctrines as they doe are all to be held notwithstanding for true members of one and the selfe same Church Can any thing be more ridiculous then this 70. Thirdly he doth most notably cogge in thrusting in the wordes à nobis from vs which are not in the originall meaning therby to make Cassander to seeme a Catholicke to speake in the behalf of Catholickes which is plaine cosenage and to this end also he leaueth out dogmatibus finally yow see that he shapeth euery thing to his owne purpose and by making Cassander as a Catholicke seeme to wish and endeauour this vnion and Bellarmine to reiect it he would confirme his former calumniation that only by the insolency of Iesuites all such hope is debarred 71. And thus much for the corruption of the Latin text but his English hath other corruptions also according to his ordinary custome For first he translateth Debent Principes that Emperours should endeauour a reconciliation to confirme therby his former vanity that Cassander was so great a man with Emperours as he talketh not but to Emperours Secōdly he translateth Catholicos Lutheranos Caluinistas c. which wordes 〈◊〉 comprehend all other sects of our time as Anabaptistes Arrians Trinitarians Hussites Picardians and the like he translateth them I say Papistes and Protestantes as though all those sectes of our time were to be comprehended vnder the name of Protestantes of the English faith or as though Cassander if he were a Catholicke as heere he is pretended would call vs 〈◊〉 Thirdly wheras in his owne Latin heere set downe he saith Qui omnes dum Symbolum 〈◊〉 c. All which to wit Catholickes Lutherans Caluinistes other Sectaries whiles they hold the Apostolicall Creed are true members of the Church he doth English it thus because Protestantes hold the Articles of the Creed and are true members of the Church excluding Catholickes from belieuing the said Articles or being true members which in his owne Latin and that of Bellarmines also are included and fourthly is the corruption before mentioned although they dissent from vs in some particuler opinions which in Bellarmine is although they dissent among themselues in particuler doctrines and finally the wordes by him cited of Bellarmins iudgment which he controlleth to wit falsa est haec sententia Cassandri non 〈◊〉 enim Catholici reconciliari cum Haereticis are not so in Bellarmine but these potest facilè refelli 〈◊〉 Cassandri sententia primum enim non possunt Catholici Lutherani Caluinistae eo modo conciliari c. This sentence of Cassander may easely be refelled first for that Catholickes Lutherans and Caluinistes for example can not so be reconciled as Cassander appointeth to wit by admitting only the wordes of the Creed for that we differ in the sense and sometimes in the articles themselues as in that descendit ad inferos he descended into hell and in like manner we agree not about the sense of those other articles I belieue the Catholicke Church and Communion of Saintes remission of sinnes c. So Bellarmine All which this fellow omitteth 72. And so you see there is no truth or sincerity with him in any thing neither can these escapes be ascribed any way to ouersight errour mistaking or forgetfulnes but must needes be attributed to wilfull fraude malicious meaning purposly to deceaue as the things themselues doe euidently declare for which cause I shall leaue him to be censured by his owne Brethren but especially by his Lord and Maister for so notable discrediting their cause by so manifest
inuenta est nimirum 〈◊〉 numero vincens merito Worthily doth the Church admit him to wit Innocentius whose estimatiō is more renowned whose election is found to be more lawfull as passing the others election both in number and merit of the choosers And so in these few lynes we see how many wilfull lyes and falsifications this Minister hath vsed which cannot be excused eyther by ouersight ignorance or error but must needs be ascribed to wilfull malice and expresse purpose of deceyuing his hearer And so though I might alledge diuers other places to like effect yet this shall 〈◊〉 for one example yea for all them of that sorte in this behalfe For albeit examples without number may be alleaged out of these mens workes yet by these few 〈◊〉 may be made of the rest I shall therfore adioyne some three or foure examples more of lay-men to shew the conformity of their spirits to their spiritual guydes and so make an end The vse of Equiuocation in Lay-men and Knightes §. 5. 65. OF this sorte of men I will alledge only three in this place that in these later dayes haue written against Catholicke Religion but yet such as are more eminent amōg the rest they being Knightes all three whose honorable condition state of calling ought to haue obliged them to defence of truth and that also by true meanes and not by sleightes of this worst kynde of Equiuocation as heer yow shall see them doe The first is Sir Francis Hastings that wrote the iniurious VVatchword some yeares past aga nst Catholickes The second is Sir Philip Mornay Lord of Plessis that hath written many workes much respected by those of his partiality in Religion The third is Syr Edward Cooke late Attorney of his Maiesty now a Iudge and writer against Catholicks And albeit the second be a French-man borne yet for that he hath liued much in England and wrote some of his bookes there and all or most parte of them are 〈◊〉 to be in the English language I may well accompanie him with English Knightes in this behalfe 66. For the first then which is Syr Francis I may be the briefer with him for that his aduersarie or Antagonist hath in his Answers to the said VVatchword and Apologie therof often put him in mynd of his 〈◊〉 against truth euen then when himselfe must needs know it to be so and consequently that it was not only voluntarie but witting also and wilfull 〈◊〉 wherof I might alledge many particulars but two or three shall be ynough for a tast 67. In his defence of the VVatch-word pag. 74. he treating against the abuse of pardons auoucheth out of sundry Chronicles as he saith the storie of the poysoning of King Iohn by a Monke named Symon and this vpon dispensatiō first obteyned of his Abbot to do the fact without sinne which historie being taken by him out of Iohn Fox his Actes and Monumentes who affirmeth that most of the ancient Historiographers of our Country do agree in this matter both of them are conuinced of wilful vntruthes for that they could not be ignorant but that of all the old Historiographers that liued in the time of King Iohn or within two hundred yeares after no one did euer affirme the same but rather the quite contrarie setting downe other particuler causes occasions of King Iohns death And further they could not but know and haue read Iohn Stowes Chronicle printed anno 1592. who hauing made diligent search about this matter out of all authors of antiquity could fynd no such thing and so he testifyeth in these wordes Thus saith he haue I set downe the life and death though much abbreuiated of King Iohn according to the writinges of Roger 〈◊〉 Roger Houeden Rad. Niger Rad. Cogshall Matthew Paris and others who all lyued when the King raigned and wrote for that tyme what they saw or heard credibly reported c. 68. Now then if this Chronicle of Stow was out and in euery mans hand some yeares before Syr Francis wrote his VVatchword and that hereby is euident according to all ancient writers that the foresaid poysoning of King Iohn by a monke was neither written nor reported by any in those dayes with what Conscience could 〈◊〉 Francis and Fox alledge the 〈◊〉 againe 〈◊〉 a truth Was not heere wilfull deceipt nay 〈◊〉 〈◊〉 will and desire of deceauing 69. The same is layed against Syr Francis in cyting of sundry others as namely the Authority of S. Hierome for proofe of common prayer in a vulgar tongue Tota Ecclesia saith S. Hierome instar tonitruireboat Amen The whole Church like a mighty thunder doth sound out 〈◊〉 inferring therof that all by liklyhood did vnderstand the language wherin publicke seruice was then celebrated for that otherwise they could not so answere But marke the fraudes that are in this allegation First the Knight doth not explicate in particuler what Church it was wherof S. Hierome spake nor vpon what occasion nor to whome and secondly he doth conceale the wordes ' that immediatly went before followed after for that they made al against him For first S. Hierome spake of the Church of Rome in particuler where the latin tongue being in vse so commonly in his dayes that it was as it were their naturall language no maruaile though the common people could sound out Amen they vnderstanding for the most parte the latin tongue for we see also that in other Catholicke Countryes where the latin tongue is not so commonly in vse the common people by vse and practice can and do with common voyce sound out Amen in Letanies and other partes of latin seruice wherfore this circumstance was fraudulently concealed 70. As that other was in like manner that S. Hierome wrote these wordes vnto two vowed virgins Paula and Eustochium to whom he dedicated his said second booke of his Commentaries vpon the Epistle to the Galathians commending vnto them the faith and deuotiō of the Church of Rome aboue other Churches and yeelding a reason why the Apostle S. Paul did so highly commend the Roman Christians in his time both for their faith and obedience saying of the first I do giue thankes to my God by Iesus Christ for yow all sor that your faith is divulged throughout the whole world and in the end of the same Epistle he saith of their obedience in liuing according to their faith Your obedience is divulged into euery place of the world wherfore I take ioy in yow c. Vpon which testimony of the Apostle S. Hierome writeth thus Romanae plebis laudatur 〈◊〉 c. The faith of the Roman people is praysed by the Apostle for in what other place of the world is there such cōtinuall concourse vnto Churches and vnto the Sepulchers of Martyrs as in Rome In what place do they so sound out the word Amen to the likenesse of a certayne heauenly thunder Not for that the Romanes haue
Protestants But the Romish Seminaries and Iesuites doe so ergo This is his reason and manner of reasoning and in this sorte goe all the rest ech thing with his ergo that yow may know that the learned man hath studied Logicke or rather sophistry to set downe all in forme of syllogisme And to proue his propositions or premisses in this first argument he vseth two meanes first to cite the hard speeches of certaine Catholicke writers against the Caluinian faith as though it were none at all but rather infidelity wherin we shall see after what great store of Protestant writers they haue also with them in that point the other medium is a certeine odious enumeration of the penalties inflicted by Church-lawes and Canons of old time vpon heresy and Hereticks in generall all which T. M. will needes apply to himself and to English Protestantes at this day to breake therby all ciuill association with vs that are Catholickes but both the one and the other are proofes of no validity Let vs begin with the first 4. He citeth the wordes of Andreas Iurgiuicius Canon of Cracouia in Polonia affirming that Protestantes doe holde no one article of the Apostles Creed to wit rightly and entierly Of M. VVright in his articles teaching Protestantes to haue no faith no Religion no Christ. Of M. Reynoldes entituling his booke Caluino-Turcismus Of D. Gifford in the preface to the said booke auouching the pretented now Ghospel of Caluin in many things to be worse and more wicked then the Turkes Alcaron And finally of Antonius Posseuinus who wrote a booke De Atheismis Protestantium Of the Atheismes or pointes of doctrine leading to Atheisme which are taught by diuers Protestants especially by Caluin and his followers 5. Out of all which speeches T. M. inferreth the generall meaning of vs Catholicks to be That all humane society with Protestantes must be vtterly dissolued which is vtterly false and a meere mistaking For these speeches proue only that there cà be no society 〈◊〉 Catholickes and Protestants in their doctrine beliefe but not in life manners conuersation which is the point in question so as T. M. inferreth here quid pro quo And if he will heare one of his owne brethren hold this position also That there can be no vnion society or conformity betweene their our doctrine pretended by some let him read VVilliam Perkins epistle to S. VVilliam Bowes in the preface of his reformed or rather deformed Catholicke where he reprehendeth the new brethren of France and some also in England for giuing hope of this vnion So as in this point we agree that no agreement can be in Religion but in conuersatiō there may as we haue shewed by many examples in the precedent Chapter of people of different Religion that liue togeather at this day in vnion of obedience and quiet subiection vnder the 〈◊〉 Turke and Christian Emperour as also vnder the great Kings of France Polonia and other Princes Fondly then doth T. M. inferre the incompossibility of cohabitation conuersation out of the insociability of their doctrine and Religion 6. Now as for the hard and harsh speeches of the Authors alleadged though vnto many they may seeme somewhat sharpe exaggerations yet vnto him that shall consider well the matter in hand and the accustomed phrases of ancient Fathers in like occasions it will appeare far otherwise For first 〈◊〉 his meaning is nothing else as appeareth by his booke but that in all and euery article of the Creed Caluinistes haue innouated and altered somewhat in the true sense therof and added particuler errours of their owne as yow shall heare afterward proued and declared more largely out of the 〈◊〉 and assertions of diuers great Lutheran Protestants that hold Caluinists to haue peruerted all the articles of the said Creed Of which point our learned countriman M. VVilliam Reinoldes that had bvn diuers yeares a Protestant and Preacher of that doctrine after long study to proue the same by many demonstrations resolued to write a whole booke That Caluinistes belieue no one article of the Apostles Creed but afterwardes turned the same into that other worke entituled Caluino-Turcismus which is held by strangers to be one of the most learned that hath byn written of this kinde of controuersy in our age and M. Sutcliffe hath made himself ridiculous by attempting to answere the same 7. Those wordes also of M. VVright if he vsed them that Hereticks haue no faith no Religion no Christ but are meere infideles doe conteine an ancient position of Catholicke doctrine deliuered in schooles and Fathers writings against old Heretickes many hundred yeares before the name of Protestantes was heard of in the world so that this cannot be of malice properly against them The famous doctor S. Thomas aboue three hundred yeares gone hath this Question in his Treatise of faith Whether he that 〈◊〉 obstinatly in one point or article of his beliefe doth leese his whole faith in all the rest and holdeth yea alleadging for the same inuincible reasons And the same Doctor in like manner proposeth another question to wit which of three sinnes belonging to infidelity is most grieuous Iudaisme Paganisme or Heresy resolueth the question thus That albeit in some respects the former two may be thought more grieuous in that they deny more points of faith yet absolutely in regarde of the malice and obstinacy of an Hereticke that knew once the Catholicke truth and now wilfully impugneth the same against the iudgement of the vniuersall visible Church his sinne and damnation is much more grieuous and hereupon the ancient Fathers doe euery where aggrauate the heynousnes of this sinne aboue all other sinnes and in particuler doe deny them to be Christians but rather to be Infideles and worse then Infideles as now by S. Thomas hath byn said which is most conforme to the writinges of the Apostles themselues and Apostolicke men who detested this sinne in the highest degree as might largely be shewed out of their workes euen to the horror of the Reader if this place did beare it That seuere speach of S. Paul may be sufficient for all the rest exhorting his disciple Titus to auoide an hereticall man after one or two reprehensions knowing that such a one is subuerted and sinneth as damned by his owne iudgment Which is neuer found written of other sortes of Infideles 8. No man then ought to be offended with these earnest and sharpe speeches where heresy or the presumption therof is in question for that nothing is more dreadfull to Catholicke people then the very name and apprehension of heresy howsoeuer in our vnfortunate daies it be made a matter of dispute only or table-talke by many now in England and he that will see store of proofes and reasons laied togeather by the foresaid learned man M. Reynoldes to proue that the heresies of these
is not fire and sworde excommunication and anathematization prodition deposition conspiracy murther absoluing of subiects relaxation of oathes and other such hostile actions as our seditious aduersary heere laieth togeather to make the Popes office and authority more odious 42. Only two publicke examples to my remembrance can be alleadged of any Protestant Princes excommunicated censured or molested by the Sea Apostolicke since Luther began his breach which are now almost an hundred yeares notwithstāding there haue byn so many of them and so exorbitant things committed by them against Catholicke Religion and the said Sea Apostolicke as is notorious to all men And these two vpon speciall causes and inducements to wit Q. Elizabeth of England and King Henry then of Nauarre and now also of France for of King Henry of Enggland I make no mention for that his cause was not Religion at that time the first of the two in regarde of the publicke violent change of Religion which shee made in her Realme with the deposition depriuation imprisonment or exile of all Catholicke Bishops Prelates Clergy and others that would not yeeld their consent thereunto and this as is alleadged contrary to her publicke promise and oath at her Coronation 43. The second for feare least he comming to the Crowne of France in that disposition wherein then he was presumed to be should attempt the like change in that great Kingdome And to both these actes were the Popes of those times drawen and incited either secretly or openly by some of the chief Nobility of both Realmes whome most it concerned And albeit the former hath not had that successe which was hoped and perhaps suggested yet the finall euent of the second hath byn more prosperous then at that time could be expected no King lightly in Christendome hauing made more reall demonstratiōs of loue vnion and reuerence to the Sea of Rome then his most Christian Maiesty nor receaued greater enterchange of graces and fauours from the same Sea and this in matters of most importance for the setling and establishment of his Imperiall Crowne and royall race 44. Wherfore al this bitter barking of this Minister T. M. about excommunicating depriuing deposing and murthering Princes as also about absoluing of subiectes from their oathes and the like ceaseth as yow see by a little good correspondence betweene the said Princes and their generall Pastor And when matters passe at the worst and are in most exasperation betweene them yet is it not the tenth part of perill which Protestant doctrine and practice draweth them into vpon any generall disgust against their gouernments For if in lue of these two Protestant Princes censured by the Sea Apostolicke we should recount all the Catholicke Princes that haue byn vexed molested iniured or depriued of their States or violated in their persons or brought to confusion in our Northerne parts of the world in this time to wit in Sauoy France Switzerland Germany Bemeland Austria Poland Sweueland Denmark Flanders England and Scotland and some other places wherof we haue treated more largely in the precedent Chapter there would be no comparison at all Of false dealing and sleights of T. M. §. 4. ANd yet further yow must vnderstand that this malicious calumniator proposing vnto himself for his end to make vs hatefull doth not only encrease multiply and exaggerate matters against vs by all art of sycophancy as making some things to seeme odious that of themselues are true and laudable and exaggerating others to a farre higher degree then wherin they were spoken or are to be vnderstood inferring also generall propositions vpon some shewes of particuler proofes but besides all this he passeth also further obiecteth often times against vs the very same things that his owne Authours doe hold wherof before we haue laid downe some examples and shall doe more hereafter yea shameth not manifestly to falsify and ly also as when he auoucheth with great resolution that the late K. Henry of France was censured by Pope Xixtus v. for this only crime for that himselfe being a Papist yet fauoured the Protestantes and especially the Prince of Nauarre Wheras it is knowne that besides this he had murthered most miserably two principall peeres Princes of his Crowne the Duke and Cardinall of Guise neerest in bloud to his Maiesty of England and therby broken his solemne oath made but a little before in presence of many when he receaued the Bl. Sacrament to the contrary And how then was his only crime to haue fauoured the Protestants as this Minister auerreth 46. And againe in the same place or precedent page he hath these wordes Pope Adrian being guilty of like seditious practice against the Emperour Henry the second was choked with a fly And in his quotation citeth Nauclerus for it Generatione 139. which should be 39. for that Nauclerus hath nothing neere so many Generations in that Part and in steed of Henry the second he should haue said Frederick the first of that name for that Henry the second was before the time of our Conquest and almost two hundred yeares before Adrian the fourth our English Pope of whome we now speake who liued in the time of King Stephen and King Henry the second of England and was a Holy man and accompted the Apostle of Noruegia for conuerting the same to our Christian faith before he was Pope and all Authors doe write honorably of him so doth Nauclerus affirme and therefore though he make mention of such a fable related by Vrspergensis that was a Schismatical writer in those dayes who also doth not absolutely auouch it but with this temperament vt fertur as the reporte goeth yet doth the said Nauclerus reiect the same as false and confuteth it by the testimonies of al other writers especially of Italy that liued with him and therby knew best both his life and death And yet all this notwithstanding will this false ladde T. M. needes set downe this History as true affirming it for such and neuer so much as giuing his Reader to vnderstand that any other denied the same or that the only Author himself of this fiction doubted therof And is not this perfidious dealing or can any man excuse him from falshood and malice in this open treachery 47. Another like tricke he plaieth some few pages before this againe citing out of Doctor Bouchiers booke De iusta abdicatione these wordes 〈◊〉 occidere honestum est quod cuiuis impunè facere permittitur quod ex communi consensu dico And then he Englisheth the same thus Any man may lawfully murder a Tyrant which I defend saith he by common consent But he that shall read the place in the Author himself shall find that he holdeth the very contrary to wit that a priuate man may not kill a Tyrant that is not first iudged and declared to be a publicke enemy by the common-wealth and he proueth the same at
the same Authors in the same places which this man of purpose omitteth and concealeth doe expresly affirme that for the Crimes of Apostacy or heresy he may and must be deposed or rather is ipso facto depriued of his office and dignity and so may be declared by the Church in that case to wit aswell by Princes and Potentates both Ecclesiasticall and temporall as by all Christian people who in that case are bound to concurre to his expulsion and depriuation And albeit in the other of lesser vices or infirmities of life he haue no humaine Superiour to iudge him yet is that of Christ himselfe so much the more seuere dreadfull and his holy prouidence hath byn euer and wil be such as these personall defectes in his supreame Pastor shall not so much preiudicate his office but that alwaies he shal teach his flocke that which may helpe them to their saluation howsoeuer he liue himselfe And of this he hauing forewarned vs with expresse premonition the performance lieth vpon his charge whose power is omnipotent and fidelity such as in his promises cannot possibly faile And this to the first point 54. Now to the second wherin he saith that one of our Popes placed also in the Calends of our Martyrs doth affirme that though a Pope should carry many people with himselfe to hell no mortall man may presume to say why doe yow so I doe greatly maruaile with what conscience or if not conscience with what forehead at least these men can write and print and reiterate so often in their books thinges that they know or may know to be meerly false and forged Is not this a signe of obstinate wilfulnes and that neither God nor truth is sought for by them but only to maintaine a parte or faction with what sleight or falshood soeuer I find this very obiection set forth in print not many yeares gone by 〈◊〉 Francis Hastings in his VVatch-word and Defence therof and the same auouched stoutly after him for a time by Matthew Sutcliffe the Minister Aduocate Proctor of that defence but afterward I find the same so consuted at large by the VVarn-word and so many lies falshoodes and euident fraudes discouered therin as the said M. Sutcliffe in his Reply intituled A full and round answere thought good roundly to let this passe without any answere at all which I can find in his said booke though I haue vsed some diligence in search therof which I doe adde for that he changeth the whole order of answearing from the method of his Aduersary to the end not to be found so answereth nothing in order or place as it is set downe by him whome he pretendeth to answere but rather taking a new vast and wild discourse to himselfe snatcheth heere a word and there a word to carpe at not as they ly in his aduersaries booke but as it pleaseth him to admit them now from the end of the booke then from the beginning then from the middle and with this substantiall methode he taketh vpon him to answere all bookes that come in his way for so he hath answered of late the booke also of Three Conuersions of England and may doe easely all that is written by Catholickes if carping only and scolding be answering 55. Wherfore to this instance heere resumed by T. M. though I must remit him or rather the Reader for larger satisfaction to the said Catholike Treatise intituled The VVarn-word yet heere breifly I am to tell him first that he erreth grossely in the affirming in this place the Author of this Canon cited by him Si Papa to haue byn a Pope for that the said Canon was gathered by Gratian out of the sayinges of S. Boniface martyr as in the title of the said Canon is expressed which Boniface was neuer Pope but a vertuous learned English man that liued aboue 850. yeares gone and was the first Archbishop of Mentz or Moguntia in Germany of which people and countrey he is called by all ancient writers The Apostle for that he first publickly conuerted that nation erected that Primate sea and suffered glorious martyrdome by the Gentils for the faith of Christ. Wherfore the scoffe of T. M. calling him our Pope placed in the Calendes of our martyrs besides the ignorance tasteth also of much prophane malice and impiety 56. Secondly I say that these wordes of his are corruptly set downe as euer commonly elswhere and that both in Latin and English In Latin for that he leaueth out the beginning of the Canon which sheweth the 〈◊〉 therof whose title is Damnatur Apostolicus qui suae fraternae salutis est negligens The Pope is damned which is negligent in the affaire of his owne saluation and of his brethren and then beginneth the Canon Si Papa suae fraternae salutis negligens c. Shewing that albeit the Pope haue no Superiour Iudge in this world which may by authority checke him vnlesse he fall into heresy yet shall his damnation be greater then of other sinners for that by reason of his high dignity he draweth more after him to perdition then any other Wherby we may perceaue that this Canon was not written to flatter the Pope as Protestantes would haue it seeme but to warne him rather of his perill togeather with his high authority 57. After this the better to couer this pious meaning of S. Boniface T. M. alleadging two lines of the same in Latin he cutteth of presently a third line that immediatly ensueth to wit Cum ipso plagis multis in aeternum vapulatur us that the Pope is to suffer eternall punishmentes and to be scourged with many stripes togeather with the diuell himselfe if by his euill or negligent life he be the cause of others perdition which threat this man hauing cut of he ioineth presently againe with the antecedent wordes these as following immediatly in the Canon Huius culpas redarguere praesumet nemo mortalium this mans faultes to wit the Pope no mortall man shall or may presume to reprehend and there endeth In which short phrase are many fraudes for first he leaueth out istic heere in this life and then for praesumit in the present tense that no man doth presume to checke him in respect of the greatnes of his dignity this man saith praesumet in the future tense that is no man shall presume or as him selfe translateth it may presume to controlle him which is a malitious falshood And lastly he leaueth out all that immediatly followeth conteyning a reason of all that is said Quia cunctos ipse iudicaturus à nemine est iudicandus nisi deprehendatur à fide deuius c. For that wheras he is Iudge of all other men he cannot himselfe be Iudged by any except he be found to swarue from the true faith Heere then is nothing but fraudulent citing and abusing of Authors 58. But now thirdly remaineth the greatest corruption abuse of all
any other faith but that which all Christian Churches haue but only that there is greater deuotion in them and greater simplicity to beleeue 71. These are S. Hieroms wordes which if Syr Francis had set downe wholy and simply as the lye in him he saw how they would make against him in diuers poynts and therfore he willingly and wittingly cut of both the beginning and ending as yow haue heard applied the midst to a wrong sense neuer thought of by the Author himselfe And the same is proued against him in the allegation of many other Authors as of S. Augustine pag. 18. of S. Bede and Arnobius pag. 34. 35. and of S. Chrysostome pag. 52. all to one end corruptly and fraudulently alleadged for some shew of proofe that publike seruice ought to be in vulgar tongues only which yet being truly examined make nothing for his purpose but quite contrary And thus much in this place for the first Knight 72. As concerning the second Knight Syr Philip Mornay his case is notorious that hauing published a great booke full of authorities against the Masse vpon the yeare 1599. seeming to shew great learning therin the same was fond afterward to be so full of deceipts and wilfull falsifications as a very learned man Monsieur Peron then Bishop of Eureux and now Cardinall made publike offer to proue aboue fiue hundred such wilfull falsifications to be in that booke requesting also by humble suite his Maiesty of France to command publike triall with his presence as at length it was effectuated in the presence of the King and great parte of his 〈◊〉 and other learned men on both sides vpon the yeare 1600. and 4. of May as appeareth both by the Kings owne letter extant in print as also by the publike Acts set forth by the approbation of the said King and his Counsell 73. In this Conserence of tryall fiue hundred wilfull falsifications being obiected as I said to this Knight and when the tyme grew neere three score 〈◊〉 exhibited vnto him by the said Bishop out of which to make his choise for the first dayes tryall the said Syr Philip Mornay choise 19. of those which he thought himselfe best able to defend or excuse and of this number also he placed in the first ranke such as seemed to him to be of least enormity wherof notwithstāding the straitnes of tyme permitting only 9. to be handled he was conuinced publikely in all and euery one of them and had sentence geuen against him by the Iudges as well Protestants chosen of his side as the other that were of the Bishops Religion the summe wherof I shall briefly touch in this place 74. The first was that he had falsified the Schole-Doctor Ioannes Scotus alleadging him as though he had doubted of the Reall-presence for that hauing proposed the question whether Christ were really in the Sacrament vnder the formes of bread and wyne he did according to the fashion of Scholes make arguments to the contrary saying Videtur quòd non it seemeth that he is not so there for these and these reasons which afterwards he solueth and holdeth the contrary position for true and Catholike to wit that Christs body is really there wherupon the sentence of the Iudges was that Mōsieur Plessis in this matter had taken the obiection of Scotus for his resolution 75. The second falsification wherof he was conuinced was that he had alledged Bishop Durandus an other Scholasticall Author very fraudulently about the controuersie of Transubstantiation affirming him to say and hold for his owne position that which he cyteth only as an obiection out of an other and answereth the same The third and fourth falsifications were that he had corrupted plainly S. Chrysostome in two seuerall places by him alledged about prayer for the dead producing two particuler testimonyes out of him quite contrary to his owne meaning and expresse wordes The fifth was out of S. Hierome about praying to Saints The sixth out of S. Cyrill about honouring the holy Crosse. The seauenth out of the Code or Imperiall lawes about painting or keruing the signe of the said Crosse. The eight out of S. Bernard about honouring our blessed Lady The ninth and last of an authority of Theodorete about Images 76. All which places being diligently examined and Syr Philipp Mornay suffred to say and alledge what he could for his defence or euasion he was conuinced manifestly by the said Bishop of Eureux and sentenced by all the Iudges to haue committed falfification and vntrue dealing in them all And the like would the said Bishop haue shewed declared in all the rest to the number of fiue hundred if the said Mornay could haue byn brought to haue continued the combat which he would not as yow may see in the said publike Acts printed in French vpon the yeare 1601. with approbation of the King himselfe And he that will see more particulers of this in the English tōgue may read a Treatise or relation therof set forth in the yeare 1604. taken out of the foresaid French publike Acts of the said tryall And so this shall serue for this French Knight wherby yow may see the conformity of spirit in them all when occasion is offered to Equiuocate in the worst sense 77. Our last example then shall be of S. Edward Cooke lately the Kings Attorney who hauing taken vpon him these yeares past to be both a sharpe writer and earnest actor against Catholiks seemeth therwith to haue drunke also of this spirite in such aboundant measure as he is like in tyme to ouer-runne all the rest if he go forward as he hath begonne For that being admonished not long agoe by one that answered his last booke of Reportes of diuers notorious his excesses committed in this kind he is men say so farre of from correcting or amēding the same as he hath not only in a late large declamatiō against Catholicks in a charge giuē by him at Norwich repeated and auouched againe the same excesses but hath 〈◊〉 others also therunto of much more apparant falsity As for example he was admonished among other points that it was a notorious vntruth which he had writen and printed that for the first ten yeares of Queene Elizabeths raigne no one person of what religion or sect so euer did refuse to go to the Protestants Church and seruice which the Answerer confuteth so clearly and by so many witnesses as a man would haue thought that the matter would neuer haue byn mencioned more for very shame and yet now they say that the Attorney being made a Iudge hath not only repeated the same but auouched it also againe with such asseueration in his foresaid Charge as if it had neuer byn controlled or proued false 78. Nay further they write that he adioyned with like asseueration diuers other things no lesse apparātly false then this as for example