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
diligence and concurse vnto the Churches and sepulchres of Martyrs as in Rome where do they so much sound out the word Amen to the likenes of an heauenlie thunder Heere now we see the Romanes faith highlie praysed by S. The Catholike deuotioÌ„ of Rome Hierome and proued to be more excellent then of any other Christians in the world for their earnest deuotion and running to Churches and sepulchers of martyrs this if Syr F. had put downe sincerlie as it lyeth in S. Hierome it would haue marred his market and giuen a great buffet to his religion as yow see speciallie if he had added the wordes immediatlie following in S. Hierome S. Hier. Ibid. which are these Non quod altam habeant Romani fidem nisi hanc quam omnes Christi Ecclesiae sed quod deuotio in eâ—s maior sit simplicitas ad credendum The fayth of Rome is speciallie praysed by the Apostels aboue others not for that the Romanes had a different fayth from that which all other Churches of Christ do hould but that their deuotion and simplicitie in beleeuing was greater then the rest By which words is euident first that in S. Hieromes tyme the Romayne faith was accompted the general Catholike faith of all Christendome which Romayne faith as after more largelie shal be demoÌ„strated was sent into Britany by Pope Eleutherius before S. Hieromes tyme Enc. 7. c. 6.7 after his tyme brought into England agayne by S. Augustine the monke at S. Gregoryes appoyntment so as twise we haue had communication participation of this Romayn faith so higlie coÌ„mended by S. Paul and S. Hierome Secondlie it is to be noted that the things most praysed in the Roman fayth by S. Hierome are two poyntes most scorned at by our Protestants to wit simplicitie in beleeuing without disputing or curiouslie asking reasons and secondly promptenes of deuotion in visiting Churches martyrs Sepulchers and the like for which two poynts of simplicitie in beleeuing and deuotion S. Hierome is of opinion that S. Paul did so speciallie commend the Romanes in his dayes which poynts being so farre different from the iudgments and affections of the protestants of our dayes no maruaile though Syr F. heere would not let vs see S. Hieromes whole sentence but a peece only cut out as he thought best for his purpose and yet this peece also not truly nor faithfullie aleadged as now shal be shewed And this is one principal poynt to be considered gentle reader for thy instruction in these menâ— manner of dealing how many wayes the poore shifting knight hath altered this litle poore latyn sentence of S. Hierome to make it sound somwhat to his purpose S. Hieromes text abuâ—ed to wit Tota Ecclesia instar tonitrui reboat Amen Adding first of his owne the two first words Tota Ecclesia which are not in S. Hierome then changing ad similitudinem which S. Hierome vseth into instar and leauing out the word caelestis found in S. Hierome and lastlie seperating and cutting of the whole from the precedent and consequent sentence and true sense as hath byn shewed so as in six words foure at least haue receyued alteration or imposture And yet we know that both in reason and custome when any sentence is aleadged first in latyn and then in English as this is by him the former at least shouâ—d be exact and in the Authors owne words but necessitie giueth this libertie to Syr F. to clip and cut tryfle and cauil as he may let vs see yet further There foloweth in his reply another text aleadged out of S. Augustin to the same purpose for prouing publike Churche seruice to be in vulgar tongues Psalm â—â— expounding these words of the Psalme Beatus populus qâ—â— intellâ—gâ—t iubilationem August sup psalm 99. which words our K. interpreteth thus Blessed is the people that vnderstandeth the ioyful song And further addeth out of thesame Father this exhortation vpon thesame woords S. Augustines vvordes falsely applied Curâ—amus ergò ad hanc beatitudinem intelligamus iubilatiâ—nem non èam sine intellectu fundamus Let vs runne to this blessednes let vs vnderstand this iubilation let vs not power it out without vnderstanding All which being meant most playnlie of inward vnderstanding and feeling of blessed â—oy within our hartes this grosse interpreter wil needs transferre all to outward crying singing and chaunting of Geneua Psalmes in their Churches and for this cause translateth falsely the words intelligamus iubilationem non eam sine intellectu fundamus Let vs vnderstand the song let vs not sing it without vnderstading as though alâ— were meant by singing in vulgare knowne tongues for that the word vnderstanding is so often repeated which yet is as â—arre of from S. Augustynes true meaning and whole drifte in that place as if the knigâ—t would inferre also that because he vseth the word Curramus let vs runne he would defend therby running games in England or running at bazes or prison barres in Churcheyards as yong people are wont to do for that the holy Father in that place handling these words of the Psalm 99. August Ibidâ— initio Iubilate Deo vniuersa terra let the whole earth reioyce to God saâ—th first Non hoâ—taâ—ur velut aliquem vnum angulum terrae c. The spirit of God doth not exhort any one corner of the world or any one habitation or congregation of men to Iubilate and reioyce vnto him but for that he knoweth that he hath sowed his benediction euery where he requires this iubilation euery where also These are S. Augustines words and let the reader iudge whether these be spoken of any corporal singing psalmes or saying seruice in particuler Churches and congregations or rather of inward iubilation of spirit which S. Augustine expresly meaneth and for confirmation therof he alleadgeth also those words before cyted out of an other psalme Psalm â—â— Beatus populus qui intelligit iubilationem Happie is the people that vnderstandeth this Iubilation which word vnderstandeth for that our heretyke buildeth all his argument theron S. Hierome enterpreteth nouit iubilationem happy is the people that knoweth Iubilation S. Hieron in Psal. â—â— or as our ordinary latyn edition hath Scit iubilationem knoweth or feeleth Iubilation which later sense also S. Augustine himself foloweth in other places reading Sciens iubilationeÌ„ All which senses the Greeke and Hebrue words do beare that is to say Happie is that people of God which feeleth inward comfort and spiritual iubilation of hart in his seruice Which being so most fondlie and childishlie is this text brought in by S r. F. to proue external singing of psalmes in vulgar languages quite coÌ„trarie to S. Augustines meaning words and sence as now I shal more particulerlie declare out of two playne places of thesaid Father The first is in the very same treatise aleadged by our aduersary which yf as he could not but see it S.
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
XVI AND thus haue I followed Syr Francis and his Wastword throughout this second Encounter foot by foot and step after step as yow haue seene leesing much tyme in answering many impertinent poynts that might haue byn ouerslipt and contemned but that I would omit nothing in these two first Encounters and now with the like patience wil we harken also to his conclusion of this second Encounter vttered by the Warder thus Now then the knight hauing set downe these foure absurd grounds of religion in our name VVardvvord Pag. 26. faigned by himself and acompanyed with so many other lyes and falshoods as yow haue heard yow shal see how he maketh his conclusion and triumpheth as though he had donne somwhat of importance these are his words A fond conclusion Thus haue yow saith he the blynd course they sought to breed vs in by debarring vs the cleare light of the holy written word of God and the carelesnesse they sought to setle in vs of all religion by making it a thing impertinent to vs as though we had no soules to care for c. Thus saith the knight in his watch-word whervuto the Warder answereth in these words This conclusion to him that hath read the former foolish positions with their confutations may serue for some disport and recreation to behold how this seely knight bestirreth himselfe vpon castles buylded in the ayre by false imaginations and sottish apprehensions of his owne especially in a long ridiculous discourse that he maketh immediatly vpon these words in his book where immagining that all goeth by pardons with vs and that pardons may be had for money he inferreth that all rich men may easily be saued in our religion without any difficulty yet saith he Christ taught vs that it was as easy for a Camel to passe through a needles eye as for a rich man to go to heauen and so he maruayleth how these things can stand togeather To which I might answere that it seemeth as easy to teach a beare to play vpon a tabor The knight vnderstandeth not diuinity as to learne Syr Francis to be a good deuyne and that I would more easily take vpon me to make a camel to goe through a nedles eye in that sense that Christ spake it or any rich man in the world to enter into heauen yf he would follow my counsel then to frame Syr Francis old head to vnderstand the depth of Catholike religion And therfore amidst his ridiculous doubts I leaue him to his Ministers to resolue him except he wil determine to be a Catholike repent goe to confession and do satisfaction for then his ghostly father by the pennance he may chaunce to inioyne him wil let him see and feele that all goeth not by pardons nor yet by money among vs And that there is another strayter needles eye for him to enter though he be rich then the buying of pardons yf he wil go to heauen after the Catholike manner to wit by the 3. partes of pennance before touched contrition confession satissaction vnto which course towards heauen God enclyne our knight for otherwayes he wil neuer come thither seing that the open and easy cartway of his only faith is farre different from the needles eye narrow path that Christ speaketh of in the ghospel as necessary to saluation Thus endeth the Warder his second Encounter all which the knight letteth passe in peace The controuersy of iustification by only faith vntil the very last words of the open and easy Cartway of only faith whervnto he maketh an assault as followeth VVast Pa. 75. As for that which yow blasphemously call saith he the open Cartway of only faith yow shal find a strayter narrower passage then yow would beare the world in hand if yow conceaue not an historical faith which may be dead but a true liuely and iustifying faith for though we be iustified by faith only apprehending Christ his obedience and merits c. Yet are we not iustified by an only faith such as is voyd and destitute of good workes but in the person of them that are iustified faith and good works are vnited coopled togeather though in the act of iustifying they are seuered it being the proper duty of faith alone as a hand to apprehend and take hold of Christ c. Thus he saith and in these words he speaketh plaine contradictories and maketh a difference without a diuersity as yf a man man should say albeit we hold that Iack is Iohn Faith only only faith yet must yow not think that Iohn is Iack. Though we be iustified saith he by faith only yet are we not iustified by an only faith But I would aske yow Syr what doth sola fides signifie which are the very words of your sollemne assertioÌ„ both out of Luther Caluyn against Cath. doctrine sola fides iustâ—ficat fayth alone iustifieth doth not sola fides in the latyn tongue signify rather fayth alone or an only faith then faith only which in the Latyn is expressed rather by the aduerbe fides folùm vel solummodò◠And if this be true as all gramers and lexicons wil teach yow that it is then is your distinctioÌ„ wherby yow say that we are iustified by saith only and not by an only saith not only vayne but absurd also and against your self who hold that sola fides iustificat faith alone or an only faith iustifieth And thus much for the contradiction in your owne words But now if we go to the substance it self of the controuersy wherin some later Protestants also do hold that good works are absolutely necessary to saluation according to our knights assertion in this place yow must vnderstand the fraud of this shift which consisteth in this The disagreeing of Lutherans Caluenists about this controuersy that wheras Luther the first founder of the proposition only faith iustifieth so defendeth the same as he not only excludeth but detesteth and abhorreth both the concurrance presence of any good works towards a maÌ„nes saluation some later ProtestaÌ„ts especially Caluinists being ashamed of the absurdity of the doctrine and desyring withall to disgrace Luther and his fellowes in this point as in many others haue taken vpon them to mittigate the matter and to say that albeyt good works can help nothing indeed in the act of iustification and consequently also neyther to saluation yet they are necessary as fruits and so necessary as that no saluation can be without them wherin though in words they would seeme to say somwhat yet is it but a meere shift and euasion and first contradicteth Luther and Lutherans plainly whome they would make shew to expound and enterpret and then it is euidently false also in it self as breefly I shal declare And first touching the coÌ„tradiction which this new inuention of Caluinists hath with the doctrine of their father Luther â—lâ—â—c Illyr praefat ad Rom. Pag. 634 6â—5 Nâ—â—â—â—pistae
then before and I appeale to the indifferent Readers testimony whether it be so or no wherof yet we that are Catholykes ought not to complayne but rather in a certayne manner to reioyce at these effects as lesse hurtful for so much as it must needs driue many from reading their books and weary others before they be half way in them hauing neyther order nor substance and those that perseuer to the end remayne as wise as before prouing the prouerb to be true concerning these books Ex stultis insanos But on the other side I fynd all contrary for first I see that of a wyld vagrant discourse which the watchman Sir F. made at the first vnder the name of a VVatch-word wherin there was neyther head nor heele S.F. vvach-vvord vvithout order or substance top nor toe order nor coherence but only a certayne loose inuectiue against all sort of Catholyke men and their religion the Warder brought it into a good method of 8. seueral Encounters conteyning so many principal heads branches of the dispersed points therin touched which the said knight and his Minister O. E. though they bee drawne to follow in their replies yet do they returne agayne to thesayd vagrancy or inanity rather in the matters they handle treating no one thing substantially as before hath byn sayd wheras the Warder by a contrary spirit draweth all things to some profitable serious mâ—tter for the reader to make his gayne therof The substantial dealing of the VVarder by which industry of his are come to be handled so many weighty and important points of coÌ„trouersies as aboue in the table prefixed before these Encounters are to be seene albeit the breuity of this reioynder would not permit to haÌ„dle euery one of them so largely as they might yet is there sufficieÌ„tly said therof for framing any intelligent maÌ„nes iudgment therin or in any other points of coÌ„trouersy as presently more at large shal be declared And further for a special proof of this point I had once purposed besydes the particular matters haÌ„dled before to haue ioyned to these two Encounters a seueral Treatese of 3. conuersions of our land from Paganisme to Christian A treatese oâ— of 3. conuersions of England religioÌ„ by the special help of the Roman Sea and Bishoppes therof which treatese conteyning some 9. or 10. chapters was framed by the Warder in his reioynder to the 7. Encounter against S.F. his fellowes who deny or diminish by all meanes possible this singular benefit receaued from Rome and for that this treatese though but a parcel of the answere to that Encounter lyked me exceeding wel and seemed a thing worthy to be printed a part without expecting his place or turne when the sayd 7. EncouÌ„ter shal be published I had thought with licence of the author to haue ioyned it to this woork but being dissuaded afterward and considering the treatese to be of â—ufficient bignesse to go by it self alone I haue so caused it to be printed which I wish thee gentle Reader to procure read with attention for that I doubt not but the variety of the matter therin handled wil delight thee and the cleare deduction of Cath. faith from the beginning within this Iland wil greatly instruct thee especially being conferred and compared as it is with Iohn Fox his new Churche brought downe by leapes from one broken heretike to another though neuer so different in tyme place function and other circumstances yea though they were contrary to him and among themselues in most points of their faith and beleef The third point mentioned before is how any man by that which is set downe disputed in these two Encounters may resolue himself thorowly in all matters that ly in controuersy betwene vs and Protestants at this day The 3. point of this addition hovv to determine a point no doubt of very great importance if it be wel considered and greatly to be wished by all those that loue their owne saluation do not read books as some are wont to do for curiosity or passing only the tyme but to profit therby and once to be resolued in that which is only truthe absolutely necessary to their eternal good wherof so long as they remayne doubtful irresolute wauering and seeking only they haue no benefit and coÌ„sequently if they should dy in that state their case no doubt were most daungerous and lamentable they being in the number of them of whome S. Paul saith 2. Tim. â— semper discentes nunquam ad scientiam veritatis peruenientes alwayes learning but neuer attayning to the knowledge of the truth Moreouer it is to be considered that all men haue not alwayes such variety of books as to see all controuerses discussed therin The daungerous estatâ— of many in England at his day yf they had yet haue not all such leasure or learning to read or discusse all nor capacity or vnderstanding to discerne or iudge so as yf their euerlasting saluation must depend of reading ouer all coÌ„trouersyes and making resolution vpon the same it must needs be impossible to many thousands both men and women in our contrey at this day to be saued who haue not eyther tyme or other fit meanes and abilityes for the same as before we haue said and yet is it true and most true which holy Athanasius in his creed authorised by the first councel of Nice aboue a 1200. yeares agoe saith and prâ—nounceth and protestants do repeat the â—ame in their English Churches euery sunday throughout the yeare Athan. in Symbol Quâ—cunque vult c. vers 1. 2. that whosoeuer wil be saued it is necessary for him before all other things to hold the Catholike faith which faith except euery man do keep wholy and inuiolate without all doubt he shal perish euerlastingly Thus saith that creed shewing vs the dreadful daunger of him that erreth or doubteth of any one article of the Cathol faith which infinite people of EnglaÌ„d must needs do at this day who haue no other guide directioÌ„ or certainty to bring theÌ„ to resolue in matters of coÌ„trouersy but eyther their owne reading or to beleeue some other as vncertayne as their owne iudgmeÌ„t in this behalf But on the other side Catholike doctors considering the great and high importance of this point and that the farre greater part of christian people that are in the world haue not commodity to read controuersyes by themselues nor capacity to iudge therof and yet according to S. Athanasius and the councel of Nice cannot be saued except they beleeue all and euery part and parcel of the Catholike faith they haue taught them another more short and sooner way left by Christ and his Apostles for auoyding this gulfe of damnatioÌ„ which way is to know and beleeue fide explicita that is â— Eâ—c 2. ca. 7. clearly and distinctly as before is declared the cheef points of Cathol
exaÌ„ples of pardons abused by Catholyks as S.F. alleageth and both of them false with a notorious imposture about the poysoning of K. Iohn Cap. 15. The speech of the Warder is defended where he calleth the way of saluation by only faith the coÌ„mon cart-way of protestaÌ„ts The truth of which doctrine is examined c. 16. The warning and admonition about this second Encounter first to S. F. Hastings then to O.E. his chaplain and champion Cap. 17. An addition by the publisher of this book wherin he sheweth first a Reason why these two EncouÌ„ters go alone then the dâ—fference he findeth in the wryters and their wrytings thirdly how a man may vse this which heer is sayd to the decisioÌ„ of any coÌ„trouersy of our tyme. Cap. 18. THE SECOND TABLE OF THE CHEIF CONTROVERSIES HANDLED IN THESE two Encounters In the first Encounter WHo are properly Catholyks and who heretyks by the old lawes of Cath. Christian Emperors and whether the lawes made against heretyks by these Emperors do touch protestants or Papists at this day in England annotat vpon the epist. of O.E. cap. 2. num 2. How a man may make a most cleere and euident deduction of Cath. Religion by the forsaid Emperial lawes if no other proof were and whether euer any Christian were punishable before our tymes for sticking to the Pope of Rome in Religion ibid. num 12.13.27.28 c. How old Christian Emperors did promulgate lawes about Religion against the transgressors therof how different a thing it was from that which ProtestaÌ„t Princes are taught to do at this day Ibid. What was the old rule of faith so much esteemed and talked of amoÌ„g the auncieÌ„t fathers how Cathol heretyks may easily euidently be tryed by thesame Cap. 15. Whether the English-parlament rule of faith set downe by O.E. be sufficient to discerne Catholyks from heretiks and whether a paâ—lament can make any rule of faith Cap. 16. num 1.2 c. Whether Canonists do cal the Pope God or no and how false S. Francis and his Chaplayne are found in this point Cap. 2. 3. Enc. 2. cap. 3. num 10.11.12 c. In what sense a creature may be called God and how ConstaÌ„tine the great did cal Pope Siluester so Cap. 2. 3. What wonderful reuerend opinion the auncient Fathers had of the high and diuine power giuen to Priests vpon earth especially to the highest Priest Ibid. Whether protestants haue vnion among them or any meane to make vnion or to find out certainty in matters of faith cap. 4. num 10. Item cap. 5.6.14.15.16.17 What Synods and Councels conferences conuenticles and other meetings protestants haue had throughout the world to procure some shew of vnion but eueâ— haue departed more disagreeing then before Cap. 4. num 12.13 Whether Lutherans and Caluinists may any way be said to be brethreÌ„ or of one Churche as both S. F. Iohn Fox do hold cap. 3 4.5 c. Whether Zwinglians and Caluinists and other Sacramentary Protestans be truly heretiks according to the iudgment and sentence of Martyn Luther and what blessing he giueth them as to bastard children ca. 5. n. 1.2.3 c. Whether English protestants and Puritans do agree in Iesus Christ crucified as S. F. saith or may be accompted true brethreÌ„ of one Churche ca. 6. 10 n. 8. c. 12. n. 6. Whether liberty for all vnlearned to read scriptures in English without difference or restraint be a blessing or a curse profitable or hurtful to the people ca. 8. Enc. 2. c. 3. Whether publyke seruice in English be a hurt or benefit to all sort of people cap. 8. num 7. cap. 9. Whether and how the merits of holy men may stand with merits satisfaction of Christ. Cap. 9. num 7.8.9 Whether aboundance of good works be a peculiar blessing of Protestants or no as S. F. defendeth cap. 10. n. 2.3 4.5 cap. 17. 18. Whether English nobility and commonalty be richer at this day then in old tyme by change of religion cap. 11. num 7.8.9 c. Whether it be a special grace and blessed nature of Protestants to persecute no man for religion Cap. 10. Whether freedome from exactions long peace great power in other countreys great welth of the land and more aboundant multiplying of children then before be special benefits and benedictions brought into England by change of Religion Cap. 11. Whether the vniuersal Churche may be said properly to teach vs or no which O. E. denieth Cap. 11. num 12. Whether the sacrifice of the masse be a new inuention or no and whether the number of 7. Sacraments were not agreed on before the late Councel of Trent as O.E. affirmeth Cap. 13. num 7.8.9.10 c. How farre Catholyke men do depeÌ„d of the Pope for the certainty of their religioÌ„ Ca. 16. n. 17.18.19 Enc. 2. c. 13. n. 16. Whether any one new or old heresy can be prooued truly to be in the doctrine of Papists at this day and how that there be many properly and formally held by Protestants Cap. 16. num 20. What differences of doctrine or opinions may be among Cath. men without heresy or breach of the Rule of faith according to the auncient Fathers Cap. 16. num 6. How coÌ„temptuously the Protestants do speak not only of the old Fathers but also of their owne wryters when they make against them Cap. 17. num 17. Whether temporal blessings entred into England and other countreys round about with the new ghospel and change of the old religion Cap. 12. 13.14 18. How many and how great Inconueniences in matters of State otherwyse haue ensued in England by change of Religion since K. Henry the 8. his departure from the vnion of the Roman Churche Cap. 17. 18. In the second Encounter Whether there were more darknesse ignoraÌ„ce in Q. Maryes tyme former ages then now whether Protestants be better learned then Catholyks Cap. 2. num 18.19 cap. 3.4 6. Whether fryars weâ—e braue lyars in K. Richard 2. his tyme as S.F. saith and what manner of fryars they were to wit corrupted by Wickliffe Cap. 2. num 11. Whether scripture were read generally in English in S. Bede his tyme or no Cap. 3. num 5.6 c. Whether Iohn Husse and Martyn Luther offered disputation to Catholyks or no and whether they were of one and thesame religion or that any of them did agree fully with S. Francis and O. E. in their religion now professed Cap. 3. 4. Whether the Catholyks or Hugonote ministers in the conference at Poysy in France anno Domini 1561. had the better Cap 4. num 14. Whether Catholyks did euer hold it for heresy to read scriptures in English or haue euer put men or women to death for that fact only Cap. 4. 5. 6. num 12. 15. cap. 9. num 3. Whether the auncient Fathers did vse to pray to Saints and
Augustine explicaâ—eth himself so had he vttered or not fraudulentlie concealed thesame the question had byn out of doubt S. Aug. in Psalm 9â— For thus sayth S. Augustine Qui iubilat non verba dicit sed sonus quidam est laetinae sine verbis vâ—x est enim animi diffusi laetitia exprimentis quantum potest affectum non sensum comprehendentis He that doth Iubilate or hath this Iubilation meant by the Prophet doth not vtter any words for it is a certayne sound of inward ioy without words it is a voyce of our mynd ful of Ioy and expressing her affection as much as she can but not attayning to expresse the ful inward feeling therof Thus doth S. Augustine explicate himselfe And in an other place more playnlie yet Aâ—g in Psal. â—â— asking this question quid est intelligas iubilationeÌ„ what is meaÌ„t by the Prophet when he willeth thee to vnderstand iubilation and then answereth vt scias vnde gaudeas quod verbis explicare non possis that thou maist know wherof to reioyse without being able to expresse thesame in words Lo heere the truth of these good fellowes that alleadge vs Doctors so flatlie against their owne words and meaning About the vvords of S. Paul 1. Cor. 14. to speake in a knovveâ— tonge And this were sufficient to end this controuersie but that the K t. hath a florish more out of S. Paul who most diuinely sayth he treateth this matter in his fauour belike in his first Epistle to the Corinthians 14. Chapter And that Caâ—etan moued by those words of the Apostle thinketh that prayer should be made in vulgar tongues To the first it is euident ynough by the place it selfe that those words of the Apostle make nothing at all for publike seruice and that the former partes therof are playnlie spoken of prophesying exhortations when christiaÌ„s did meete in the primitiue Churche Cypr. epist. ad Pomp. Quiâ—inum Aug lib. 2. dâ— bapt cap â— Basil. quest breuiteâ— exâ—l q. 27â— Amb in 1. Cor. 1â— which exhortations to the people he would haue in a knowne language which all did vnderstand not in forayne peregryne tongues which many did speake by gifte of the holy ghost And so do enterpret this place S. Cyprian S. Augustine S. Basil S. Ambrose and diuers other Fathers And in the later part of the Apostles words where he speaketh of praying and singing that it should not be in a peregryne tongue he cannot be vnderstood to speake or meane of publike seruice in the Churche for that this publike seruice was already in the greeke toÌ„gue at Corinth whether he wrote this Epistle and in no peregrine or straÌ„ge language but such as was vnderstood by all all being Grecians consequentlie it had byn impertineÌ„t in S. Paul to persuade that it should be in a knowne language S. Paules true meaning Paul Eph 5. vers 20. wherfore his meaning was of certayne spiritual songs which diuers inspired by the holy ghost in the Primitiue Churche did breake foorth into ex tempore in their meetings of which S. Paul sayth to the Ephesians Be not drunken with wyne which leadeth to vncleanes but be fâ—l of the holy ghost speaking one to another in psalmes and hymnes and spiritual songes singing and reioycing in your hartes to Christ. Col. 3. vers 16 And agayne to the Colossians Singing in your harts to God by his grace in Psalmes and hymnes and spiritual songes These songs therfore comming of aboundance of the holy Ghost and oâ— that inward Iubilation of hart before spoken of in the primitiue Churche it fel out that some Christians by the gifte of tongues very ordinarily in those dayes did vtter sometymes these their affections in strange languages as in the Arabian Persian and other like tongues which neyther theÌ„selues perhaps nor others did alwayes vnderstand and sometymes others interpreting by thesame giâ—â—e of tongues that which they spake without vnderstanding â—ift of toÌ„ges to the first Christians as is playne by the text of S. Paule who therfore for the common consolation of all exhorteth them to vtter theire â—eeling and suggestions of the holy Ghost rather in a knowne tongue then in externe languages and this of priuate meetings and spiritual reioycing of those first Christians amoÌ„g themselues But as for publike prayer and reading of scriptures in the Churche who knoweth not that they were read in the Hebrew tongue in the Churches and congregations of Iury and in the Greeke tongue among the Corinthians and other Grecyans and east Churches in Latyn among the Romanes as before hath byn shewed and no probabilitie that S. Paul did euer mislike the same consequentlie could not meane therof in this Epistle And though Caietan should haue any other singular interpretation or illatioÌ„ of his owne in his commentarie vpon this place it is farre from the meaning of the Apostle as yow haue seene and different from the exposition and sense of ancient Fathers whom we are to follow before him yet in the very beginning of the same commentarie he hath these words Caet comeÌ„t in cap. 14. 1. Cor. vniuersus textus iste loquitur propriè de donis linguarum prophetiae vt tractando textus ipse testatur All this text doth speake properlie of the giftes of tongues and prophesying as the text it selfe in handling doth testifie which if it be true then can nothing for publike seruice in vulgar tongues be proued out of it thus much of this OF THE FOVRTH AND fift blessings affirmed to haue byn brought in by Protestantes which are aboundance of good woorkes freedome from persecution CAP. X. HAVING byn ouer long in the examination of the former three blessings The fourth blessing good lyfe of Protestants I meane to be much shorter in the rest wherfore there foloweth the fourth blessing which Syr F. bringeth in as peculiar to protestants for otherwise it were no blessing obteyned by change of religion which is the rare and singular good lyfe of ProtestaÌ„ts called by this blessing bringer Pag. 18. their exercise in workes of true pietye and in his marginal note and ranke of blessings The exercise of true Holinesse which is a straÌ„ge blessing if a man consider wel of it that the exercise of good works and true holynes was brought in onlie or principallie by Protestants of our dayes for first the experience of the whole world wil deny it and cry out against it and secondlie there best frends who speake most of their faith wil and do renounce their woorks as for example Erasmus among other Fox in the lyfe of Bilney and other first protestants Erasmi Ep. ad Carth. apud Surium an 1â—â—6 whom Fox euery where would nedes make their first founder and fauourer though himself deny and detest them after experience had of their liues saith thus Neminem vidi meliorem deteriores omnes I neuer saw any made better
not be called a blessing of the land but of some part within the land And againe yf it be passiue only and enioyned by them-selues and not actiue so as they procure nor yeild not the same freedome to others where they may then is it absurdly called a blessing or benediction for that theeues also and the worst men of the world among them-selues or to others of their crew do not vse persecution Matth. 12. Marc. 3. Luc. 11. nay diuels also as Christ signifieth do not fight one against another and yet that this is not true in protestants but that they persecute one another also where they fal to difference of opinions is a thing so euident as needeth no proof and the examples alleadged by me before out of all the sects of Germany Switzerland and other countreys KeÌ„nit epist. ad Io. Georg. Elect. Brandeburg and namely that out of Kemnitius do euidently coÌ„uince yt with infinite proofes for that none of them getting the vpper hand in any place doth permit the other sect be yt neuer so brotherly to subsist with yt but dryueth them out euen the ridged Lutherans the soft and these the other wheresoeuer they preuayle as the Puritans also in Geneua HollaÌ„d Scotland France do not suffer any one congregation of softer Caluinists or English ProtestaÌ„ts to stand with them and on the contrary side whether our English protestants haue suffered their brethren Puritans to liue in England without persecution or noe or whether they haue had halcyon or halter dayes One side of protestants doth persecute the other these later yeares past vnder Protestants the hanging of Penry and other of thesame ghospel may testifie as also the many and greeuous complaints wrytten by them-selues published in print Lib. 2. of dangerous positions cap. 10. and registred these later dayes by the ProtestaÌ„ts in their foresaid bookes where the Puritanes cry out say among other things This land is sore troubled with persecution there iâ— no place nor being for a faythful Minister of the word our blood cryeth for reuenge an inquisition much like that of Spayne is among vs o lamentable case o heynoâ—â— impietie Ministers are in worse sorte oppressed now then they were by the Papists in Q. Maries tyme Complaâ—â—â— of persecutioÌ„ by Puritanes besydes whorish impudency halter axe bands scourging racking our Bishops haue nothing to desend themselues withal the Clinke Gatehouse white Lyâ—n and the Fleâ—â—e are their onlie arguments If I say Hieremy Ezechiel c. were aliue agayne they would be sent to the Marshalsey Lo good reader these piteous complaynts and many more do make and poure out one sort of ghospellers against the other when their owne ghospel brethreÌ„ cry out so much of persecution what may Catholikes do and how is this then a peculiar blessing of Protestants to be free from persecuting yet harken to our knight how he freeth all from suffring at their hands not onlie those of their owne religion Pag. 21. Sir F. proueth his ovvn men to be vvolues but also of ours The wolfe sayth he persecuteth the lambe not the lambe the wolfe Wel what of this this is a certayne sentence true in it selfe but proueth nothing for your sense nay rather I might inferre against yow thus Yow do persecute greuiouslie by your owne brethrens testimony them that be lambes by their profession Ergo yow are wolues by your owne sentence but harken yet further what he sayth also very confidentlie euen of Catholikes Freedome from persecution in England VVastvvord Pag. 21. Yow shal sayth he neuer be able to proue so farre as I could euer learne that any one eyther Priest or lay man learned or vnlearned hath in thiâ— land for these fortie yeares byn put to death only for being of a contrarie religion Heer I doubt not but all England wil cry shame to this shameful and shameles lack of shame for what chyld in England is so ignorant of thinges thaâ— passe as he knoweth not this to be a notorious falshood hauing hard of aboue a hundred Priests put to death for being Priests See tvvo Apologyes for the Catholikes vvith other treatises and for being ordeyned to that function beyond the seas and for defending the fayth belonging to the function as by diuerse treatises written of this matter doth appeare And if this were not so of the killing of so many men for only religions sake yet is there no persecution but death wil Syr F. say that his Protestants do not persecute for that they kil not all that be different from them in religion Persecution against Catholikes doth he not heare and see and know the numbers of them that be daylie apprehended imprisoned arraigned and condemned in their goods and liberties for standing in their fathers fayth and resisting protestants nouelties and innouations is this no persecution Is this the blessed freedome which protestants ghospel hath brought in Surelie I wil end and shut vp this absurditie with those wordes of S. Augustine against Iulian the famous heretike Aug. contr Iul. lib. 1. c. 7. Si nesciens hoc dixisti cur non miseram respuis imperitiam si sciens cur non sacrilegam deponis audaciam If thow hast said this by ignorance why dost thow not reiect thy miserable vnskilfulnes if wittinglie why doest thou not leaue of so impious audacitie and so much of this OF THE OTHER FIVE imagined blessings that remayne to wit deliuerance from exactions long peace power in forrayne countryes wealth of the land and multitude of subiects increased seauenfold CAP. XI BESYDES the blessings hitherto recyted which haue byn such and so goodlie as yow haue heard discussed our knight to make vp the number of ten hath added fyue more to wit Deliuerance from intolerable exactioÌ„s Long peace at home Great power abroad in forrayne countryes VVealth great riches increased with in the land And finaly great multitude of subiects seauenfold increased aboue that they were at her Maiesties entrance Which blessings though the very propounding of them to English eares be so ridiculous as they need litle examination and much lesse coÌ„futatioÌ„ yet for honoring of our knight that is the propounder I shal be forced to say a word or two of each of theÌ„ aduertising the reader first which yet he wil of himself obserue A seditious shift of syr F. especiallie by the last words of this enumeration that the knight playeth notably the part of Scogan in the treatie of these blessings running behynd the cloath of state as often I haue warned before and shal be forced more often hereafter and so conioyning her Maiesties gouernment with his ghospel and change of religion in the prayse and disprayse of that which hath ensued as if they could not possibly be seuered in the effectes of blessings and cursings therof proceeding which poynt I hold to be most false and flattering assuring my selfe presuming also that any man of iudgement
where the noddiship trulie lighteth when the matter is tryed I am content to remit it to the readers iudgment And heere the verie first clause of his speech conteyneth no smal noddytisme to wit the bringing in for an instance the later east churches that haue fallen to schisme and heresie also namely about the holy Ghost as our aduersaries wil not deny wheras my assertion was that one head was acknowledged by aâ—l Catholike people of Christendome so as the instance of the late greeks since their fall doth make nothing to the purpose and that the ancient greeke Fathers did acknowledge the preeminencie of the Churche of Rome aboue all other Churches and consequentlie also of her gouernour and Pastor the Pope is most euident euen at this day by their owne wrytings yet extant as by Ignatius his Epistle ad Rom. Iren. at large aduersus haeres lib. 3. cap. 3. Athan. apolog 2. Epiphan lib. contr haereses 68. Basilius Epist. 52. Nazianz. carm de vita sua Chrysost. Ep. prima secunda ad Innocentium Greeke Fathers acknoleging â—he principalite superiorite of the RomaÌ„ Churche Cyril ep 10. ad Nestorium ad 11. clerum populum constantinop â—heodoret epist. ad Leonem Papam Zozâ—mâ—n lib. 3. hist. cap. 7. All which ten ancient greeke Fathers let any man read in the places cyted for that they are to long here to be set downe then let him iudge also of the second noddytisme when he sayth that the ancient Churche was vtterlie ignorant of this matter for if the ancient greeke Churche did acknowledge it how much more all the ancient latyn fathers and doctors And this may be sufficient for this first ioynder about vnitie oâ— fayth in Catholikes let vs passe to the second about the meanes to iudge or know the truth THAT PROTESTANTS not only haue no agreement or vnitie among them-selues in matters of religion but also are depriued of all sure meanes and certayne rule wherby to attayne therunto CAP. XIIII THERâ— foloweth in the Ward-word that not onlie the Protestants haue no present vnion in doctrine amoÌ„g them-selues In certaynty of beliefe among protestants See of this sup cap 4. num 10. but also that it is impossible that euer they can haue it which is as great a spiritual curse and malediction as may be and this for lack of due meanes to procure or establish the same And to this purpose the K. is hardlie posed by the warder about the certaintie of his fayth and religion to wit how he can haue any and by what infallible meanes he can be sure that he is in the right way and not in heresie and seing that he and his do make scriptures their onelie assurance this dependeth of the true sense he is asked and vrged whether he hath this certaintie of Scripture by his owne reading onlie and iudgment or by the credit of some ministers that enterpret the Scriptures in this or that sense vnto him and whether soeuer of these two wayes he stand vpoÌ„ it is shewed and proued to be vncertayne the first depending onelie of the owne iudgment the second of others who being priuate men hauing no more assurance of the holie Ghosts assistance then him-selfe The curse of vncertainty among protestants can be no more sure or infallible then the first wherof it foloweth that a protestant hath not nor can haue any further certainty of the truth of his religion then humaine iudgement or probabilitie can giue him which is a miserable curse and no fayth at all except he wil flie to his inward spirit and inspiration which is farre more vncertayne and perilous then the other all which is contrarie in the Catholyke Churche and in the way and meanes of tryal which she foloweth and consequentlie that the certayntie is farre different for securitie Furthermore the K. is sore vrged in this poynt of vncertaintie about disagreeing not onlie from the old Catholyke doctors of the primitiue Church but also from his owne the new yea those that first brought this later light of his religion yf it were light into the world as Luther zwinglius Caluyn and such others and he is demanded how he can dissent from theâ—e men as he doth in so great poynts of doctrine See before cap. 3.4.5 yet haue no certainty of beliefe seing these men were as learned as he and no lesse illuminated by his owne confession and yf they were deceyued in some poynts they might be in all c. From this curse of varietie and vncertaintie of doctryne and beliefe the warder passeth to an other no lesse markable brought in by change of old religion which is dissolution of lyfe and manners which protestants them-selues do not deny in their writings as before hath byn shewed The curse of euel lyfe Sup. cap 6. and yf they would the experience of England it selfe is sufficient for proofe and the warder declareth it by playne demonstration wherunto notwithstanding it seemed good to the K. to answere with deepe silence not so much as muttâ—ring any one thing for his defence so as heere I would thanke him as S. Augustine in a like case thanked Faustus the Manichie Aug. contra Faust. manich lib. 2. in fine Gratiae tibi agende sunt vbi nonnulla sic vidisti te refutare non posse vt ea malles summo silentio praeteriri Yow are to be thanked in that yow saw and therby confessed some things in my book to be so vnanswerable as yow choose rather to passe them ouer with deepe silence then to say any thing vnto them Then foloweth in the ward-word another treatise of temporal effectes by change of religion which he reduceth also to two heads First what was liklie to haue fallen out if this change of religion had not bene made in her Ma ties tyme and then what hath ensued vpon the said change and for the first he handleth eyght poyntes liklie to haue folowed 1. The strength and felicitie her Ma tie should haue had by all liklihood through the vnion of her subiectes 2. The securitie therof ensuing 3. Maryage and noble yssue of her Ma ties body 4. The establishment of succession 5. Vnion with Rome and sea Apostolyke 6. Ancient leagues with forayne Princes mainteyned 7. much bloody warre in our neighbors kingdomes had byn auoyded 8. diuers important damages and peryls at home by aâ—l liklihood had neuer rysen all which great felicities hauing beene eyther lost by change of religion or greatlie weakned and put in daunger he sheweth further that the contrarie effectes of curses calamities haue or may ensue therby and hauing layd them foorth he finally concludeth thus All these inconueniences and calamities had byn auoyded Pag. 1â— 4 or the most of them if chaÌ„ge of Religion in England had not byn made so that the innumerable benedâ—ctâ—ons which this poore man would neads threape vpon vs by that change do come to be in effect
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
te prolatam in qua non author esse debes sed custos non institutor sed sectator non ducens sed sequens c. This pawne or pledge is a thing geuen yow in credit and not inuented by yow a thing which yow haue receyued and not deuised a matter not of wit but of doctrine not of pryuate vsurpation but of publyke tradition a thing brought downe vnto yow not brought forth first by yow a thing wherof yow must not be author but keep only not the fownder but a follower not a leader but one that is led Thus sayth he of the rule of faith in his tyme which rule also serueth vs no lesse at this day against all sorte of protestants then it did them at that tyme against their aduersaryes but rather much more for that our prescription of this rule is by many hundred yeares elder then theirs was and so this shal suffise about this matter of the Ecclesiastical rule of fayth what yt was and what the auncient Fathers did thinke and esteeme therof and now we wil examine a litle what styrre the minister maketh about his goodly rule of the present particular Churche of England OF THE ENGLISH rule of beliefe set downe by O. E. And what substaÌ„ce or certaintie it hath how they doo vse it for excluding Puritanes other Protostantes and of diuers shameful shifts of O. E. CAP. XVI NOTHING is more true in that kynd then the saying of the philosopher A â—ift lib. 1. Phis. Contraria iuxta se posita clarius elucescunt That contraryes being layd togeather do make each other better seene and vnderstood as a ragged garment layd by another that is fayre and pretious maketh the ragges and patches more euident and contemtible and euen so this ridiculous new deuised rule of O. E. if we compare it with the former auncient rule commended vnto vs by the old holie fathers we shal see more perspicuously the vanitie therof for that he sayth Pag. 19. As for our selues that is the Protestants of England all of vs professe the doctrine of Iesus Christ according to that rule that was established by the common consent of England and whosoeuer doth digresse from this is not of our societie c. But here I would aske him what rule this is and in what yeare it was established by whom and how many and what authoritie they had to establish or to make any new rule from the old receyued before in matters of religion See the statutis anno Henr. 8.25 c. 14. an 26. cap. 1. an 27. c. 15 19. an 31. ca. 14. an 34. 35. cap 1. for yf he speake of K. Henry the 8. his dayes when the first chaunges beganne and when diuers new rules were set downe in parlament with this expresse commendation that they were taken out of the pure and syncere only woord of God I doo not think that O. E. wil admit them or stand vnto them though Iohn Fox do hold all that tyme of K. Henrie his mutations after his breach with the Churche of Rome for the tyme of the ghospel and so doth terme it euery where In K. Edward dayes also he being head of the Churche An 1. Ed c. 1.2 11. an 2. 3. cap. 1.21.23 though but 9. yeares old there was two or three new rules made and altered about matters of religion and their communion book all pretended out of the word of God with reuocation of that which K. Henry the Father and his Parlaments out of the same woord had appoynted before which rule also vnder K. Edward I do not know whether our ProtestaÌ„ts wil allow in all poyntes now but sure I am our Puritanes do not nor wil not as appeareth by theire owne bookes what assurance then is there in this mutable and controuerted rule of so fewe yeares in age But the most important question is who and what men and by what authoritie they made this rule The Warder knew no other when he writ but the Lords of the ParlameÌ„t and so called it parlament religion wherwith O. E. is very angry Pag. 19. and sayth where he calleth our religion parlament religion he speaketh like himselfe that is falsly and slaunderously for albeit the same be receyued by authoritie of the Prince state yet is it Christs reâ—igion and not the Princes Soone spoken but how doth he proue it here is styl that old shifte of petiâ—io principij hissed out by learned men which consisteth in setting downe that for a principle which most needeth proof as heere where our minister wil needs haue his religion to be Christs religion whether we wil or no and that it was but receyued and promulgated only by the parlament but then must I aske him agayne what authoritie besydes the parlament hath determyned it to be Christs religion as also that the Puritans religion is not Christs religion notwithstanding they pretend Christ and his Apostles no lesse then doth the protestant and then if we fynd that the only authoritie that defyneth this matter is the Parlament allowing the one and condemning the other for that scriptures of themselues can not do it quia actiones sunt suppositorum as a litle after he vrgeth and then must needs the credit truth of English religion depend of the parlament and therof worthelie be called Parlament religion But harken good reader what an example he hath found to auoyd An example making against himself that his religion may not be called Parlament religion The Emperors Gratian Valentinian and Theodâ—sius decreed sayth he that all people of their gouernment should hold the doctryne of Peter the Apostle Pag. 19. taught by Damasus bishop of Rome and Peter bishop of â—lexandria that they should beleeue one God and three persons yet I hope this Noddy wil not cal the fayth of the Trinitie an imperial fayth See this haÌ„dled more largely before in the annâ—t vpon the letter of O. â— to the reader c. Yes surelie Syr Noddy-maker I would cal and proue it so if the case were like that is if these three Emperors had determined this fayth as of theÌ„selues and by their imperial authoritie and that it had byn a different beliefe from the rule of fayth receyued before throughout Christendome as your parlament religioÌ„ was and is hauing no other ecclesiastical Authoritie â—or her establishment but only the authoritie of your Prince and parlament which defyned it to be trew religion and coÌ„forme to the word of God and determined that the other which was there before in vse to wit the Catholike to be opposite and contrarie to thesaid word and therfore to be abolished so as the allowance of the one and reprobation of the other proceeded from the parlament But the proceeding of the foresaid three Emperors in this their alleaged decree was farre otherwise which O.E. if he had had any more wit then a Noddy would neuer
haue beleued also in Christ to haue had the self same faith that we haue in substance but only by this distinction though set downe in other woordes For thus he writeth Aug. lib. â—5 Cont. Faust. cap. 14. Tunc occulta erat fides nam cadem credebant eadémque sperabant omnes iustâ— Sancti temporum illâ—rum c. Then vnder the old testament the faith of Saints wherby they beleued Christ to come and all his mysteries was hiddeÌ„ or couered for that all iust holie men of those tymes beleued the self same things that we do now and did hope for the same but now our faith is cleere reuealed Thus saith S. Augustine making the same difference in effect as yow see betwene tâ—e faith of vs Christians and of those vnder the old testament as we do betwene learned and vnlearned men at this day the one being cleere distinct particular the other obscure confuse and more general for so much as those points of Christs incarnation diuynitie person natures wils sacraments passion resurrection and the like which we beleue now distinctly and cleerly and in particuler they beleued obscurely and more confusedly as vnder a vaile 2. Cor. 3. as the Apostle termeth it and as it were in grosse and general in that they beleued whatsoeuer the Prophets and Patriarches had fortold or beleued of Christ to come and his doctrine and mysteries as the more vnlearned sort of Christians do now in beleuing whatsoeuer the Churche holdeth though in particular they knew not euery point which she holdeth but only the most notorious and needful as those general heades commonly called the Articles of the Creed some other deduced therof and appointed to be taught and explaned to euery Christian more in particular though not all but so many as are necessarie to be knowen for their saluation And this simplicitie of belief in the common sort which our scoffing knight calleth the Colliars faith himself being more ignorant in diuers pointes of true faith then many Colliars or Coblers in the Catholike Churche the foresayd holie father and learned doctor S. Augustine doth so highlie esteme as he dareth auouche against as stowt an heretike as our K â— or his Ministers this sentence Aug. 1. coÌ„tâ—a Ep. Fundam Turbam non intelligendi viuacitas sed credendâ— simplicitas tutissimam facit The vulgar sort of Christians are made most sure of their saluatioÌ„ by the viuacity of their vnderstanding but by the simplicity of beleeuing c. Wel then good readers all this that hitherto hath byn said hath byn to lay before yow the fond cauillations of wrangling Sectaries about fides explicita and implicita they vnderstanding nether the nature vtility or necessity therof For the truth is that Cath. religion doth hould them both and iudgeth both most necessary in all sorts of men though they are more in some then in others The necessity of fides explicita in all men For as for fides explicita all Catholyke wryters do agree that all sorts of Christians whatsoeuer must haue it in the principle articles of Christian beleef vnder paine of eternal damnation that is to say that all Christians learned and vnlearned of what sort so euer must be taught to beleeue expressely cleerly and distinctly the principal misteries of Christian religion as for example the misteries of the Blessed trinity and incarnation c. This doctrine is so ordinary and vniuersal among Catholiks D. Thom. 2. 2. q 2. art 6.7.8 c. as S. Thomas hath diuers whole articles therof and all other schoole diuines do agree about that matter though our K t. would gladly haue men to think that we do not teach this fides explicita as necessarie to any almost of the simple sort Secondly our Churche teacheth that albeit this cleere and distinct faith be necessary to all Christians in certayne articles yet not to all a like More things necessary to be beleeued by some than others but that the learneder sort are bound to know beleeue by this faith more thinges theÌ„ the simple especially those that must teach others as Curats Pastors Preachers and the like and more then all the rest Bishoppes and Prelates which S. Thomas declareth in these words SecuÌ„da 2. q. 2. art 7. in corp artic post tempus gratiae reuelatae c. After the comming of Christ as wel teachers as the people are bouÌ„d to haue fidem explicitam cleere and expresse beleef of the misteries of Christian faith especially touching those points that are solemnized in the Churche and are publikely proposed vnto them as are the articles of the incarnation before treated But as for more higher considerations some are bound to beleue more and some lesse according as the state and office of each one requireth c. And againe yet further plura tenentur explicitè credere maiores Ibid. art 6. ad primum qui habent officium alios instrueÌ„di quam alij Those that be in Ecclesiastical authority or haue obligation to teach others are bound also to beleeue more things expressely and distinctly then others Thus teacheth our Churche and the discreet reader wil easily iudge with how great reason piety necessity for the saluation of those that are committed to her charge And to the end yow may see with how litle iudgment the sectaries of our tyme and namely our Knight taking thesame out of Iohn Caluyn do cauil at our doctrine herin Caluin Institut l. 3. c. 2. â— 2. I shal make yow see and him also to confesse yf he be not shamelesse that himself his men do vse put in practise the very same distinction of fides explicita and implicita are forced therâ—nto yf in truth they wil confesse to haue any â—aith at all For I would aske him first whether euery â—rotestant do not professe to beleue all that Christ and his Apostles and the Prophets beâ—ore them haue taught The necessitie of fides implicita eueÌ„ in heretiks or at leastwayes so â—uch as they haue written and set downe in â—â—riptures And then would I aske againe how â—any English protestants do know distinctly 〈◊〉 this day all that is in the scriptures touching â—hristian fayth And if to the first there be no â—oubt but that he wil answere affirmatiuely 〈◊〉 that to the second he must needs answere â—â—gatiuely than it followeth that those proâ—â—stants who beleeue all things that are in â—â—riptures and yet do not know expressely or â—â—â—tinctly what they are in particular thease I 〈◊〉 do beleeue those points which they know 〈◊〉 fide implicita that is to say by an implied 〈◊〉 in that they beleeue in general whateuer is contayned in the scriptures Another like demaund may be to the simâ—â—r sort of Protestants Another demaund to Sir Francis and perhaps to Sir F. â—â—â—self though he take not himself for such â—â—ich is whether he beleeue to be false all
the king yow would obey him were not this a wise argument trow yow but now the second is as wise as this Boniface the eight saith he maketh subiection to the Pope to be a matter of Saluation Suppose he do seing that to obey or disobey our Superiors is a matter of saluation or daÌ„natioÌ„ by S. Paules expresse words Rom. 13. But what is this to blasphemies But heare his thyrd argument Bellarmine saith he maketh it an essential point of a Catholike to be vnder the Pope This also we graunt But what inference can be made of this It followeth further And such trust haue Papists in his iudgment concerning matters of faith that they think he cannot be deceaued This also we 〈…〉 it of error 〈…〉 that it 〈…〉 power 〈…〉 his Churche 〈…〉 assistance of 〈…〉 seing Christ 〈…〉 able to preforme it we 〈…〉 is this also to blasphemy He addeth further Cap. 17. Pag. 54. Nay if he once 〈◊〉 or determine any thing they count it no better then sacriledge to dispute of his doings This is exaggerated for we cal it not sacrilege but pryde rather disobedience malepartnesse and other lyke sinnes for inferiors lightly to dispute or examine the doyngs of their Superiors which among Protestants perhaps is held for a commendation and quicknesse of wit for so this minister determineth the matter presently after Ibid. saying VVe are not to beleeue euery thing our Pastors teach but as farre as they teach the doctrine of Christ Iesus nor are we absolutely to obey but when they commaund according to the law But who shal heer be iudge or who seeth not that this is a most absurd circle opening the way to all wraÌ„gling dispute and disobedience An absurd proposition about obedience nothing being attributed heer more to the iudgment and authority of Superiors then to the most vnquiet spirits and dissentious heads of any inferior whatsoeuer And finally wholy to disgrace our obedieÌ„ce to the Pope he bringeth in that former famous sentence cited by Syr Francis before and now 〈…〉 all his 〈…〉 Pope should 〈…〉 an must say 〈…〉 why do yow 〈…〉 the Pope 〈…〉 for proof of 〈…〉 margeÌ„t out of 〈…〉 si Papa distinct 40. which 〈…〉 haue heard omitted to quote 〈…〉 â—nd so had this man done more wisely in my opinion if he had followed the other example 〈…〉 any Popes doings and not shamed them both by noting the place where their false shifting might be discouered as now it is lyke to be For vnderstanding wherof we are first to note that the foresaid sixt Chapter of the decretal cyted by him which beginneth Dâ—cret Part. 1. dist 40. c. 6. si Papa suae fraternae salutis negligens deprehenditur c. yf the Pope be found negligent of his owne saluation and of the saluation of his brethren c. The sentence of S. Boniface an English man This whole chapter or Canon I say is taken out of the words and so it is noted in he decretal it self of S. Boniface an Englishman before called Winfrid first Archbishop in tymes past of Moguntia Apostle of Germany finally a most holy Martyr who liued vnder Ethelbald King of the Mercians to whome his most Christian wrytings are extant about the yeare of Christ 720. Se Iohn Stovv in his Chron. Pag. â—5 an 718. And the whole purpose of this Chapter or Canon tendeth to shew the imminent danger of euerlasting damnation to Popes aboue other men if they liue not carefully according to their State and degree and this sheweth 〈…〉 which is this 〈…〉 fraternae salutis est ne 〈…〉 that neglecteth 〈…〉 And then 〈…〉 is set downe in 〈…〉 biles populos caterua◠〈…〉 gehennae cum ipso 〈…〉 For that an euil Pope doth 〈…〉 immunerable people by multitudes 〈…〉 with himself the cheefest bondslane of herâ— there to be punished with him euerlastingly with many strypes Behold heer the Pope nothing at all flattered by S. Boniface in this Canon Playne speech of S. Boniface to all Popes which Protestants do cite for most high flattery towards him And if all Canonists or Popes themselues did loue flattery so much as this minister and his mates do make them they would neuer haue suffered this playne speech to haue byn registred for a Canon of Ecclesiastical decrees to be seene and read by all the world to all posterity As neyther would they permit the bookes of S. Bernard de Consideratione ad Eugenium Papam wherin he putteth both that and all other Popes in due considerations of their owne defects which are willingly read by Protestants But yet togeather with this playnesse doth this holy martyr S. Boniface as also the other deuout Father S. Bernard acknowledge the Popes prerogatiue also of not being subiect to any mortal maÌ„nes iudgmeÌ„t in this world except in matter of apostasie from 〈…〉 culpas â—stic 〈…〉 llus quta cunctos ipse 〈…〉 dus nisi deprehendatur 〈…〉 may presume to 〈…〉 opes faults in this 〈…〉 to erre in faith for 〈…〉 iudge all other meÌ„ 〈…〉 no man but by God 〈…〉 â—nd this is all that heer is said of this matter which doctrine about the Popes immunity from iudgment in this lyfe cannot in reason mislike Protestants seing many of them and other their freÌ„des in their books do grant thesame priuiledge to euery temporal prince in his owne dominion making him so absolute both in temporal and spiritual affayres See tvvo books of Bellay named Apologies in â—rench as he may not be iudged by any mortal man but only by God himself And albeit our aduersaryes do bestirre themselues to inferre further vpon vs heer then this partly by the word redarguere vsed by S boniface partly by the sentence foysted in by themselues that no man may say why do yow so wher-vpon they do inferre that we make the Pope not only free from being iudged or condemned but also from being so much as reprehended by any in this lyfe Yet this is manifestly shewed to be false as wel by the greuous reprehension vsed heere to all euil Popes by S. Boniface himself calling them the cheef bondslaâ—es of hel and by the many like reproofes vsed to thesame effect by the fornamed holy man S. Bernard in his books of 〈…〉 of the ordinary 〈…〉 these Bonifacius martyr 〈…〉 possit iudicars si mu 〈…〉 operibus suis cum 〈…〉 similiter multos 〈…〉 non cùm debeat omn 〈…〉 prehendatur pro cuius 〈…〉 cum ipse 〈…〉 post Deum vniuersitas fidelium instantius ore◠〈◊〉 niface the martyr was demanded whether tâ—â— Pope might be called to iudgment by any maÌ„ yf he were found negligent and remisse in his office seing that such a one not only did hurt himself alone but all his subiects in like maner and did draw many with him to perdition VVhat is to be don to euil Popes Whervnto the martyr answered no for that he hath to iudge all others except
〈…〉 to agree about the poysoning of 〈…〉 wheras no one of them holdeth it 〈…〉 contrary as yow haue hard But how then commeth in this 〈…〉 cal story so much vrged and diligenâ—t thâ— forth by Iohn Fox in his lying acts and 〈…〉 Yow may read in Iohn Stow 〈◊〉 the place alleadged the first author therof for it was an author without a name whichâ— wrote about a hundred and seuentene yeares agoe and took vpon him to continew the fabulous story of Geffrey of Monmouth among infinite other fables telleth also this of King Iohns poysoning as he receyued it by some vulgar report The book was caused to be printed at the charges of one VVilliam Caxton and so comonly called Caxtons chronicle and in the prologue he wryteth thus In the yeare of our lord 1483. in the 22. yeare of the raigne of K. Edward the 4. at S. Albons so that all mâ—n may know the acts of our noble Kings of England are compiled in this book c. This went in the prologue and then in the end agayne he sayth thus Here endeth this present chronicle of England with the fruite of tymes compiled in a book and also printed by one sometyme scholmaister of S. Albons vpon whose soule God haue mercy Amen And newly imprinted in Fleetstreet at the signe of the Sunne by me VViâ—ken de word In the yeare of our Lord God 1515. 〈…〉 how this book was 〈…〉 withall many hundreds 〈…〉 in the book set downe after the 〈…〉 wyues tales naming no author 〈…〉 he had it for he liued almost 300. 〈…〉 the fact all the former authors 〈…〉 that liued with King Iohn or 〈…〉 to this mannes tyme excepting only 〈…〉 â—onicon that meÌ„tioneth it as a vulgar tale 〈…〉 polidore after him with like reiection all â—â—ners I say former wryters which best should know the truth not only made no meÌ„tion therof but set downe expressely other manner and causes of K. Ihons death as yow haue heard and yet would Fox of meere malice and against his owne conscience beleeue this author against all the rest and set it forth in print pagents and paintings as before hath byn sayd and all other English heretyks since haue followed him in the same impudency both in bookes sermons common speeches which sheweth that they do not follow reason nor seek truthe but only to hold the reader in error by any meanes of sleight or â—alshood whatsoeuer which ought to warne euery true Christian man who seeketh sincerely to know the verity of matters in controuersy and the saluation of his owne soule not to beleeue so easily these cosening people but to enter into better consideration of their doings especially of Iohn Fox the most fraudulent and perfidious wryter that euer put pen to paper in our language if I be not greatly deceyued who haue taken paynes 〈…〉 many others to examine the 〈…〉 wilful falshood of diuers of his 〈…〉 But to returne againe to Sir 〈…〉 Reader note one trick more of his 〈…〉 wing this story of K. Iohn to be as I 〈…〉 was not only content to vse Fox his frauâ—â—â—â— deceyue his Reader but would needs ad somâ— what of his owne deuise also For albeit thâ— former Chronicle of Caxâ—on if so it may be called do recount the summe of the matter most fondly as to the Reader may appeare yet doth he not tel that the monks name was Symon as S. Francis calleth him nor that his Abbot highly commended him for his zeale as Syr Francis addeth out of Fox his inuention who forgeth also that the monk alleaged for himself the prophesy of Cayphas Iohn 11. saying It is better that one dy then all the people perish and moreouer I am wel contented to loose my life and so become a martyr that I may vtterly destroy this tyrant and then with that the Abbot did weep for gladnes and much commended his feruent zeale c. All these speches and circumstances I say are added and much more by Iohn Fox and S. FraÌ„cis to the Story to make it vp more ful for that no such word is in the author CaxtoÌ„ but rather the contrary that both the monk and the abbot were very sorrowful And last of all it is most false which is the principal part of this Story for which it was brought in by Sir Francis that the Abbot gaue him absolution before hand for the committing of this 〈…〉 it had byn committed for 〈…〉 such matter at all in the story but 〈…〉 he asked to be shriuen and assoyled 〈…〉 of his sinnes but not that the 〈…〉 yeild ther-vnto and much lesse 〈…〉 was any mention on eyther part of 〈…〉 olution for the sinne to come but rather â—r his sinnes past as men are wont to doe when they go to warre or to lyke attempts where many sinnes are ordinarily comitted for which no man asketh absolution before hand as our two maysters heer wil needs haue the monk to haue done though in deed Sir Francis is the more impudent of the two for that Iohn Fox durst not to auouch this manifestly of absoluing aforehand for sinnes to come yet our knight blusheth not to affirme ytâ— without all warrant or witnesse in the world and so becommeth the disciple worse then his maister Fox setteth downe the words somewhat more cunningly and dexterously 〈◊〉 and Fox 〈◊〉 riue 〈…〉 hal 〈◊〉 most â—â—dulently to wit The monk being absolued of his Abbot a forehand went c. where yow see that he putteth downe the word a forehand with a parenthesis as added of himself if any would vrge him of falshood But S r. Francis taketh quite a way the parenthesis and affirmeth the matter absolutely saying He highly commended his zeale and gaue him absolution a forehand for committing of this wicked act c. And by this let the reader iudge of them both Maister and scholler doctor disciple and I haue byn the longer in diciphering their cosenage in this one example to the end that their malice and lack of coÌ„science being fully seene in few points may be held suspected in the rest For that most true it is that they who in matters of religion do falsifie and lye of purpose cannot possibly be thought to be true or religious in any thing nor to seek religion for religion but faction and self wil vnder the name of religioÌ„ let them say what they wil. And this shal suffise for this chapter where is nothing to be added about our minister O.E. for that he passeth ouer with vtter silence all that the knight hath handled in this place about the poysoning of king Iohn so as all the blame must light vpon himself his champioÌ„ not presuming to make any defence at all for him Now then let vs passe to that which ensueth THE SPEECH OF THE warder is defended wher he calleth the way of saluation by only faith the common Cart way of protestants the truthe of which doctrin is examined CAP.
and their elder brethren the Lutherans heare the matter set downe clearely by Flaccus Illyricus himself their cheefest Centuriator thus he saith Now I come to the doctrine of the new Papists so he calleth Syr Francis his fellowes that wil bring in any necessity of works whatsoeuer which is as pernicious as the old They say that the Apostle means to exclude good workes from iustification non simpliciter sed ratione debiti not simply but as due but only as meritorious and causes efficient whervpon these doctors or rather seducers do diuers wayes elude that proposition of S. Paule we are iustified by faith gratis without works each one according to his owne â—ead and as his priuate spirit suggesteth to him and most of them couet diligently to mingle works as a certayâ—e harmful leuen with iustification and the lambe of God c. And then agayne But the true sense of Paules words is that without all merit condition or necessity of our workes by only faith in Christ we are iustified before Christ and saued so as our saluation doth in no sort depend of our workes neyther be they any way necessary to saluation c. Scripture Luther and all doctors of sound Iudgment think thus Lo heer Syr Francis yow are called a new Papist by your elder brethren or rather God-Fathers for holding this opinion Yow are called a seducer for only excluding works as meritorious and causes efficient of saluation and not simpliciter simply and euery way Yow are called an eluder of the proposition of S. Paul interpreting it by your priuate spirit other wayes then he ment it and different from the sense of Martyn Luther and all docâ—ors of sound iudgment Yow are accused for coueting so diligently to mingle good woorks â—â— a certayne harmeful leuen with iustification and the lamb of God defend your self if yow can from these arrowes of your owne men and to the end yow may do it better and more properly to the purpose harkeÌ„ what the same wryter saith of yow and yours in the beginâ—ing of this very controuersy Some there are who drowsily weyghing the matter â—â—ink this to be the controuersy properly betwene vs and the Papists Flac. Illyr praef ad Ro. Pag. 636. whether good works iustifie or be the â—erit and cause efficient of iustice and life and not whether they be in any respect necessary to Saluation c. Lo Syr FraÌ„cis yow are one of these drowsy â—â—llowes that vnderstand not properly the coÌ„â—â—ouersy according to Illyricus his iudgment for â—ow say that works are in some respects neâ—essary to saluation to wit as necessary fruits and â—â—â—nesses and that Saluation cannot be without them though not as any cause meritorious or efficient of Iustice. And thus much for the controuersy it self which S. Francis vnderstandeth not But if I would stand vpon alleaging the infinite sentences of other protestants quite opposite and contradictory to that flattery of good workes which S r. Francis heer and in other places of his Wastword vseth for deluding the people I should neuer make an end for in this they are as contrary one to another as in any other point For first their grandfather Martyn Luther that was the founder of this opinion and layd it for the foundation of all his new ghospel Lutheran speches against góod vvorks ioyned vvith faith sayeth Caueamus à peccatis sed multò magis à legibuâ— operibus bonis Let vs take heed of sinne but much more of lawes and good works Luther serm de nouo testam siuè de missa And according to this doctrine his schollers in a certayne counsel say thus adeò non esse necessariâ— opera bona In colloq Altemb vid. Canis l. 1. de corrupt verb. Dei Cap. 10. vt etiam ad salutem incommodent sintâ— perniciosa Good woorks are so farre of from being necessary to saluatioÌ„ as that they ratheâ— hinder and are pernicious And agayne in thâ— same Ibid. Precari nos oportet vt in fide sine operibâ— omnibus bonis vsque in finem perseueremus we muâ—â— pray that we may perseuer in fayth withouâ— all good works vnto the end And finally to conclude S r. Francis heer 〈◊〉 as he may not escape Colloq Altemberq col 4 fol. 75. 76. let vs heare their concluâ—sion which is in these words After all this 〈◊〉 conclude with that worthy saying of Luther in his fiâ— Tome printed at VVittenberg If works be necessary saluation then saluation cannot be without works then we are not saued by only faith This conclusâ—on we see is playne contradictory to Syr Frauncis which holdeth works needful in some respect as before hath byn shewed which contradiction Luther himself vrgeth yet much more Luth. tom 1. propâ—sil 3. when he sayth Fides nisi sit sine vllis etiam minimis operibus non iustificat imò non est fides Faith if it be not without all good workes euen the least that may be it iustifieth not yea it is no faith So as when Syr Francis annecteth good works to his Protestant faith as a hand-mayd without which faith is no faith Luther on the contrary sayth that if this â—â—nd-mayd be there shee killeth the maistresse And so inough of this contradiction which was the first absurdity of this Caluinian shift to couer the nakednesse of their bare faith which Luther toyleth to discouer as fast and wil not haue her couered or as he sayth defiled with the â—ttenragges of any good works To the second point of this Caluinian shift â—hat works are necessary The second point of CaluiniaÌ„ imposture about only faith but yet must not â—elp or cooperat any thing at all to our saluaâ—â—on but only attend vpon fayth as a hand â—ayd so as faith only must saue but not faith â—lone albeit that which I said in the beginâ—â—ng of the idlenes of this deuise and matheâ—atical illusion be sufficient to ouerthrow it â—nd the reasons of Luther and his Lutherans 〈◊〉 euident against it yet may the vanity therof 〈◊〉 seene also by this that wheÌ„ a protestaÌ„t hath the faith that eyther Luther or Caluyn could teach him and as vehement and feruent as both of them togeather if he should lâ—ue naughtely he can not by Syr Francis doctâ—ine be saued for that faith only saueth nor Luther saith he hath the more faith for that how do these two stand togeather Agayne when we see theeues and murderers go to the gallowes as often is seene in England with as strong a faith as any minister or preacher can haue professing the the English faith and religion openly singing our Psalmes lustely and assuring themselues and the people that stand by that they are oâ— the elect and to go presently to heauen and that albeit their break fast of hanging bâ— sharp yet shal their supper be sweet with thâ— Lord in his glory which faith and assurance thâ— ministers standing by with the rest do
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
Heretical wryters their confusion and vanity in wryting discouered Enc. 1. cap. 1. num 8.9 c. S. Hierome his words much abused by S. F. Enc. 1. c. 9. n. 2. His great humility in subiecting his iudgment to Pope Damasus Enc. 1. cap. 16. num 18. S. Hilary his iudgment of the Popes heauenly authority Enc. 1. cap. 3. num 14. Hosius egregiously abused falsified Enc. 2. c. 8. n. 2.3 c. Hostâ—ensis abused by S. Francis Enc. 1. cap. 2. num 7. Husse and his whole cause examined in the councel of Constance Enc. 2. cap. 3. num 15.16.17 c. His daungerous doctrine that No man is a Prince prelate or Magistrate vvhile he is in mortal sinne Ibid. num 17. Two famous heretical lyes prooued there against him ibid. num 20. Husse contrary to S. F. in doctrine Eâ—c 2. cap. 3. nu 21. Husse his doctrine reiected by Luther for euer and euer ibid. num 22. Husse his leather breeches kept at this day for reliques among the Hussâ—ts in Prage ibid. num 24. I. IDolatry and Idolatrors agreeing only to heretiks in the Christian Churche obseruat nâ— 1â— 12 c. Ignorance whether she be the mother of deuotion Enc. 2. cap. 7. n. 3.4 c. Index Expurgatorius why and how it is to be made Enc. 2. cap. 9. n. 21.22 c. Iustification how greatly Lutherans and Caluinists do disagree about thesame whether it be by works or faith only Enc. 2. cap. 16. n. 8.9.10 c. K. KIng Iohn fayned by protestants to haue byn poysoned by a monk against the testimony of all antiquity Enc. 2. cap. 15. n. 3.4.5 c. Knockes founder of Caluinisme in Scotland His wicked daungerous doctrine about the deposition of Princesâ— Enc. 1. cap. 6. nu 3.4.5 c. L. LAteran Counsel falsified by the minister O. E. Enc. 1. cap. 13. num 10. Lay-men whether they be forbidden by Catholyks to medle in matters of religioÌ„ Enc. 2. cap. 7. And more largely cap. 9. per totum Lyes historical and doctrinal how they differ Enc. 2. â—ap 2. num 3. Lutherans and Sacramentaries their warre one against the other Enc. 1. cap. 5.4 c. per totum Luther his iudgment and sentence of the Sacramentaries ibid. cap. 5. num 1. 2. Luther what manner of man he was according to the iudgment of ZuingliaÌ„s and Caluinists Enc. 1. cap. 5. num 5. Luther Canonized by Iohn Fox ibid. num 4. Luthers prophesy of the destruction of protestants especially Caluinists by diuision amongst themselues Enc. 1. cap 7. num 4. Luther his going to Angusta and VVormes and dealing there Enc. 2. cap. 1. num 8. Luther his condemnation by the Emperour and his councel wherin he was said to be a diuel and not a man Ibid. n. 8. Luther wryteth of himself that one cryed to him Beatusventer qui te portauit c. Ibid. n. 9. M. MArtyrs tombes frequented with great deuotion by christians in Rome in S. Hieromes tyme. Enc. 1. c. 9. n. 3.4 c. what diligence was vsed in old tyme in registring the liues of martyrs and the dayes of that suffefering Enc. 2. cap. 11. n. 5. What maÌ„ner of martyrs Fox setteth downe of his Churche the one contrary to the other in beleef Enc. 2. cap. 11. n. 8.9.10.11 c. Masse and the sacrifice therof confessed by antiquity Enc. 1. cap. 13. n. 12. Masse in the latyn tongue and fruite of the hearing therof though it be not vnderstood by the people Enc. 2. cap. â— n. 6.7 c. Merits of good works what they are and how they may stand with Gods grace and Christs merits Enc. 1. cap. 10. num 6.7 c. Miracles of S. Thomas of Canterbury and the authentical proof therof Enc. 2. cap. 11. Miracles how fondly and heathen-like they are iested at by protestants Enc. 2. cap. 11. num 20. Miracles defended by S. Ambrose S. Augustine Enc. 2. cap. 11. num 26.27 c. N. NObility and commons corrupted pittifully by Wickliffe his doctrine Enc. 2. cap. 2. num 10.11 c. O. OBedience spiritual to the Pope may stand with temporal to the Prince obseruat num 5. Ochinus that taught in England in K. Edward his dayes his sentence of Caluyn and Beza Enc. 1. cap. 5. O. E. Minister His extreeme pride malice and folly In the ansvvere to his epistle He is prooued a noddy by spelling the word Noddy ibid. He is described what fellow he is ibid. He is a bloody fellow poore and needy and hopeth for scraps by other mennes ruine obseruat num 1.2 c. He is proued to be a notorious firebrand of sedition obseruat num 7. He excuseth his rayling by confessing it to be weaknes in him obseru num 37. The manner of his wryting is layd open as impertineÌ„t impudent and impotent Enc. 1. cap. 1. num 7. He is shewed to be a most shamelesse and impudent flatterer Enc. 1. cap. 3. num 23.24 c. He is proued also to be a true Oedipus and hungry parasite ibid. num 6. He is desperate in denying when he is pressed saying among other things that there is no diuision at all among Protestants Enc. 1. He damneth his auncestors that were Catholyks as hauing only the bare name of Christians Enc. 1. cap. 13. n. 6. His contemptuous speeches of Luther and Caluyn togeather with playne Atheisme Enc. 1. cap. 17. num 10. 11.12 c. He braggeth that he wil go to Syuil or Paris to dispute with Catholyks if he may haue leaue Enc. 2. cap. 4. n. 22. P. PAnormitâ—â— Hostiensis two learned Canonists greatly abused by S. F. Enc. 1. cap. 2. num 17. Parlament what it may do in matters of Religion and did both in Q. Mary and K. Edwards tymes Enc. 1. cap. 16. num 8.9 c. Pardons and for what sinnes they are vsed by Cath. doctrine Enc. 2. cap. 14. num 6.7 c. and to whome they are auayleable ibid. F. Paâ—sons defended against the raging malice of the minister O.E. Books and treateses written by him In Epist. to O.E. Persecution against Catholyks Enc. 1. cap. 10. num vlt. Plesâ—is Mornay his lyes discouered before the K. of FraÌ„ce Enc. 2. cap. 2. num 3. Poysy colloquy or conference betwene Catholyks and protestant ministers Enc. 2. cap. 4. num 12. The dissolution of the Protestant ministers in that meeting ibid. nâ—m 16. Their dissention in points of Religion ibid. nnm 19. The good that came by that disorderly meeting and conference ibid. Popes their most honorable titles taken out of auncâ—nt Doctors Enc. 1. cap. 3. num 13.14 c. Prayer to Saints Enc. 2. cap. 6. num 8. Priests authority in absoluing sinnes according to Chrisostome Enc. 1. cap. 3. num 13. Protestants and Puritans how they agree in Christ crucified what comfort they take one of the other Notes vpon the epist of S. F. num 8.9.10 c. Protestants more deuided then before by their synods and councels Enc. 1. cap.
4. num 12. Protestants books and wrytings one against the other in general Enc. 1. cap. 5 6. per totum Protestants shal perish finally by diuision among themselues according to Luthers prophesy Enc. 1. cap. 7. nu 4. Protestants of how good lyfe commonly they be according both to Erasmus and Luther Enc. 1. cap. 10. num 1.2.3 c. Protestant cleargie poore and miserable Enc. 1. cap. 11. num 3. Puritans feare greatly toleration of Cath. Religion and why notes vpon the Epist. of S. F. num 8.9.10 c. Puritans books and iudgments against English Protestants Enc. 1. cap. 6. per totum Puritans do complaine greeuously of protestants for persecution Enc. 1. cap. 10. Puritans and Protestants contempt of their owne Doctors when they make against them Enc. 1. cap. 17. nu 13.14 c. R. ROman faith and the practise therof in visiting martyrs sepulchers in S. Hieromes tyme. Enc. 1. cap. 9. nu 3.4 c. Religious men corrupted by VVickliffe Enc. 2. cap. 2. num 10.11 c. Rule of faith what it is among Catholyks that protestants haue none at all wherby to haue any certainty Enc. 1. cap. 14. per totum What Rule of faith O. E. doth appoint by the parlament of England and what authority the Parlament hath or may haue in that case Enc. 1. cap. 15. per totum cap. 16. num 8. S. SAcrifice of the masse acknowledged by auncient Fathers by the Magdeburgians owne confession Enc. 1. cap. 13. num 13. Saints what processe is needful in the Cath. Churche for their Canonization Enc. 2. cap. 11. num 15.16.17 c Fox-made Saints not comparable to Pope-made Saints Ibid. Saints bloud and merit how it may be named in our prayers to God Enc. 2. cap. 12. num 9. Scriptures expounded diuersly by protestants and Puritans one contrary to the other Enc. 1. cap. 6. num 11. Scripture Reading in vulgar tongues hath byn occasion of ruine to many of the simpler sort Enc. 1. cap. â— num 2.3 c. Scriptures in the vulgar tongue permitted in England with moderation and licence in former ages Enc. 2. cap. 3. num 7. See thesame handled more largely ibid. cap. 6. nu 14.15 Et cap 9. per totum Intricate dealing of heretiks about vnderstanding of Scripture ibid. cap. 6. num 22. who are properly Lucifugi scripturarum heretiks or Catholyks ibid. num 25. How Scriptures must be interpreted ibid. nu 26. How the Iewes of Berrea did read the Scriptures act 17. Enc. 2. cap. 9. num 4. Sectaries sprong vp from Luther and their diuisions among them-selues Enc. 1. cap. 4. num 7.8 c. Sectaries burned by Protestants when they are against them though they condemne burning by the Catholyks Enc. 1. cap. 8. num 3.4 c. Stankarus a Polonian Sectary His contumelious woords against Peter Martyr Bullinger and others Enc. 1. cap. 5. num 6. Synods and Councels held by Protestants with more disagreement then before Enc. 1. cap. 4. num 11. 12. c. T. S. Thomas of Canterbury how egregiously he is abused by S. F. and Iohn Fox Enc. 2. cap. 10. nu 17.18.19.20.21 c. S. Thomas his constancy much lyke to that of S. Ambrose and Nazianzen and other Bishops with their Princes Ibid. num 13.14 c. S. Thomas his Miracles and how authentical they are proâ—ed Enc. 2. cap. 11. per totum V. VErtue what effects therof hath new religioÌ„ brought into England Enc. 1. cap. 18. n. 2. Vnity betwene Protestants and Puritans what noteâ— vpon the ep of S. F. n. 9.10 c. Vnion of doctrine among Protestants what it is and how falsely affirmed by Sir F. Enc. 1. cap. 4. n. 3.4.5.6 c. No meanes of vnion among Protestants ibid. n. 10. Vnity in Catholike Religion in S. Bedes tyme among different and opposite nations that were in warre with themselues A great argument for the truthe of that religion Enc. 2. cap. 3. n. 5.6 c. W. WArre of Protestants among themselues in matter of doctrine Enc. 1. cap. 5. per totum VVestphalus what he saith against Caluyn and Caluynists Ibid. n. 5. Good works are not only not profitable but pernitious also to saluation and iustification as Luther holdeth Enc. 1. cap. 10. n. 3. About good works what is the Catholike doctrine ibid. n. 6. Enc. 2. cap. 16. n. 11.12 c. Wickliffe his doctrine what horrible styrre it made in England at the very beginning Enc. 2. n. 10.11.12 c. Wickliffe not only made a saint by Iohn Fox but a martyr also though he died in his bed Encont 2. cap. num 13. THE FIRST TABLE OF THE CHAPTERS OF THE FIRST ENCOVNTER A Brief Summarie of all that before hath byn said or now is to be added about this first Encounter of blessings cursings by change of Catholike religion Cap. 1. Of the first charge of flattering the state of England laid to Sir Francis and of his owne contradiction to himself therin about the deuised blessings of his new ghospel Cap. 2. Procter O. E. is called vp the stage to tel his tale to help out Sir Francis in this matter of flattering the state and how he playeth his parte farre worse and more ridiculouslie then the knight himself Cap. 3. Of ten new deuised blessings brought in by Sir F. as peculiar to his ghospel wherof the first is vnion in doctrine tearmed by him vnitie in veritie And how false and vayne this is Cap. 4. â—he same matter is prosecuted and the disvnion of Protestants is proued and declared by diuers other meanes out of their owne books and writings especially of forraine Protestants Lutherans Zwinglians and Caluenists Cap. 5. The continuation of thesame narration about vnitie in veritie among ridged and soft Caluenists named Protestants Puritans in EnglaÌ„d ScotlaÌ„d Cap 6. An answere to three fond obiections or interrogatioÌ„s of Sir â—rancis with an addition about O.E. Cap. 7. Of the second third blessings which are reading of scriptures publike seruice in English Cap. 8. The second part of the answere about Churche seruice in English conteyning some authorities alleadged for it but much corrupted and abused by the knight Cap. 9. Of the fourth and fifth blessings affirmed to haue byn brought in by Protestants which are aboundance of good workes fredome from persecution Cap. 10. Of the other fiue imagined blessings that remayne to wit deliuerance from exactions long peace power in forraine countries wealth of the land multitude of subiects encreased Cap. 11. How the contrarie effects to blessings that is to say of great damages and cursings brought in by change of religion both spiritual and temporal and how Syr F. and his Proctor O. E. do answere them Cap. 12. VVhat Procter O. E. saith to this matter of cursings and how absurdly he behaueth himself therin Cap. 13. That Protestants haue not only no agreement or vnitie among themselues in matters of religion but also are depriued of all sure
meanes and certaine rule wherby to attayne thervnto Cap. 14. VVhat O.E. answereth to the former chapter about diuision and vncertainty in religion Cap. 15. Of the English rule of belief set downe by O. E. and what substance or certainty it hath and how they do vse it for excluding Puritanes and other Protestants And of diuers shameful shiftes of O. E. Cap. 16. It is further shewed by diuers cleare examples that O. E. and his fellowes do plainly dispaire of all certaine meane of rule to try the truthe among themselues or with vs. Cap. 17. Of the fruits vertue and good workes by change of religion as also of eight temporal inconueniences which may be called curses or maledictions insued by thesame and how O. E. behaueth himself in this controuersie Cap. 18. The VVarning or admonition to Sir F. H. and his as also to his aduocate proctor O. E. vpon this first Encounter of blessings Cap. 19. THE SECOND TABLE OF THE CHEIF CONTROVERSIES HANDLED in this book The first Encounter WHo are properlie Catholikes and who heretikes by the old lawes of Catholike Christian Emperors and whether the lawes made against heretikes by those Emperors do touch Protestants or Papists at this day Encount 1. cap. 2. num 2. and anâ—it vpon the Epistle of O. E. to the reader How Catholikes heretikes may be easelie euidentlie tryed by the old rule of faith among the Fathers Encount 1. cap. 15. VVhether the Englisâ— Parlament rule set downe by O.E. be sufficient to discerne Cathol froÌ„ heretikes or one sect of heretykes from another Enc. 1. cap. 16. and 17. VVhether Canonists do cal the Pope God or no and how false Sir F. and his Chaplayne O. E. are found in this point Enc. 1. cap. 2. 3. VVhether there be any certaine rule of faith to try matters in controuersie and what that rule is Enc. 1. cap. 15. VVhether Protestants haue vnion among them or any meane to make vnion or to fynd out certaintie in matters of faith Enc. 1. cap. 4. num 10. Item cap. 5.6.14.15.16.17 VVhether Lutherans and Caluinists may any way be said to be brethren or of one Churche Encount 1. cap. 3.4 5. VVhether English Protestants Puritans do agree iâ— Iesus Christ crucified as Sir F saith or may be accompted true brethren and of one Churche Enc. 1. cap. 6. cap. 10. num 8. cap 12 â—â—m 6. VVhether libertie for all vnlearned to read scriptures in English without difference or restraint be a blessing or a curse to the people Encount 1. cap. 8. and Enc. 2. VVhether publike seruice in English be a hurt or benefit to all sorts of people Enc. 1. cap. 8. nu 7. cap. 9. at large VVhether aboundance of good workes be a peculiar blessing of Protestants Encount 1. cap. 10. num 2.3.4.5 cap. 17. 18. VVhether it be a special grace and blessed nature of ProtestaÌ„ts to persecute no maÌ„ for religion Enc. 1. c. 10. VVhether fredome from exactions long peace great power in other countreys great wealth of the land and more aboundant multiplying of children then before be special benefits and benedictions brought into England by change of religion Enc. 1. cap. â—1 VVhether the sacrifice of the Masse be a new inuention or no and whether the number of 7. Sacraments were not agreed on before the late councel of Trent as O.E. affirmeth Enc. 1. cap. 13. num 7.8.9.10.11.12 c. How farre Catholike men do depend of the Pope for the certaintie of their religion Encount 1. cap. 16. num 17.18.19 VVhether there be any one new or old heresie can be proued to be in the doctryne of Papists at this day and how many there be properly and formally held by Protestants Encount 1. cap. 16. num 20. How contemptuouslie the protestants do speak not only of the old Fathers but also of their owne wryters when they make against them Enc. 1. cap. 17. VVhat manner of tryal Robertson the Anabaptist would haue by staying the Sunne for proof of his religion against Caluinists Enc. 1. cap. 17. num 17. VVhether temporal blessings entred into England other countreys round about with the new ghospel and change of the old Religion Encount 1. cap. 12. 13.14 18. How many and how great inconueniences in matter of state and otherwise haue insued in England by change of religion since K. Henry the 8. his departure from the vnion of the Roman Churche Encount 1 â—ap 17. 18. FINIS