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judgement_n	aaron_n	abel_n	authority_n	16	3	4.3689	4	false

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

that he committed Idolatrie when he called the Bishop of Rome God for the meaning was playne that he did it only in honour of Christ his Maister which was true God and had lefte his place and power vpon earth to this his seruant as the Bishop explayneth in the rest of the wordes following which the deceytful minister left out of purpose and corrupted also those fewe wordes he alleadgeth by shutting out the wordes à Constantino therby to make it seeme that Steuchus spake this of himselfe and so to make way to his lying calumn●ation saying as he doth Augustin Steuchus doth honour him as a God by this yow may see in what case men are that beleeue these lying lippes of consciēceles Ministers vpon their words in matters of their saluation which are commonlie at this day without controlment in England seing they dare aduenture to falsifie so openlie in points which they may probably doubt to be called to reckning for by their aduersaries as we do O.E. in this other maters wherin we are to charge him hereafter Diuers other places he alleadgeth and heapeth togither taken out of Ministers note books to proue the flatterie of later Catholiques Canonistes to the Pope but they are such as eyther make nothing to the purpose or are corrupted or peruerted by him or may haue a very true and pious sense in respect of the Popes authoritie and place giuen him by Christ if they be wel and truelie vnderstood and as much or more was vsed by the ancient Fathers which these compagnions do auoid to recite of purpose for their credit sake alleaging only later wryters as ●or example the very first place cyted by this fellow out of Card●nal Cusanus is this Cusan epist. ad Eohem Mutato iudicio Ecclesiae mutatum est Dei iudicium The iudgment of the Church being changed about any matter the iudgment of God changeth also and heere the ministers mouth ouerrūneth exceedingly saying these good fellowes for their bellies sake speake rayle Ouerlashing of the minister hold their peace wryte faune flatter and vnto the Popes pleasure tu●ne their style But ho Sir swash-buckler harken to others that had l●sse care of their belly then yow and yours this of the change of Gods iudgment after the iudgment of the Church and of the supreeme Pastor in particular is a common saying of all the Ancient Fathers vpon those wordes of Christ VVhose sinnes yow loose on earth shal be loosed in heauen and whose ye retayne shal be reta●ned Matth. 16. And S. Chrisostome goeth so farre therin who yet was neyther belly God nor flatterer as he attributeth this of drawing Gods iudgment after theirs not to the whole Churche and cheife Pastor onlie but to all euery lawful Priest also in absoluing from sinne whose power and dignitie he preferreth before Emperors Angels and whatsoeuer els but the only sonne of God which may answere also the ydle cauillations of S. F. among his other allegations of flatterie in the former chapter where he complayneth that some canonists preferre the Popes Authoritie before Emperors and Angels let him heare S. Chrysostome Qui terram incolunt saith he in his 3. book de sacerdotio A discourse of S. Chrisost. of Priests author tie l. ● de sacerdoti● To Priests that dwel and conuerse vpon earth is it committed to dispence matters that be in heauen an authoritie that God hath geuen neyther to Angels nor Archangels tyme in the Churche of God what are yow I say Yow are the great Priest the highest Bishop yow are Prince of Bishops and heire of the Apostles yow are in Primacy Abel in gouernment Noë in Patriarkship Abrahā in order Melchisedech in dignity Aaron in authority Moyses in iudicature Samuel in power The iudgmēt of S Bernard about the Popes tytles of honour Peter in vnction Christ to yow are geuen the keyes and the sheepe are committed to your trust there are other porters of heauen other feeders also of flockes besydes your selfe but yow are so much more glorious then they by how much more different your tytle is which yow haue inherited aboue them all They haue their flockes assigned seuerally to them in seueral but to yow all vniuersally are committed that is one general flocke to one general Pastor neyther only are yow the Pastor of all sheepe but of all Pastors also do yow aske me how I can proue it I answere out of the word of God Thus farre S. Bernard and then goeth he on to shew diuers playne places of Scripture for his profe and those especially which S. Chrysostome and S. Hilary before mentyoned and now I feare me our minister Oedipus wil say heere that S. Bernard is become a flatterer of Popes also as wel as Card. Cusanus Bellarmin D. Stapleton and other like whose sentences he cyteth but eyther vnderstandeth them not or wilfully peruerteth their meaning to deceaue his reader therby to seeme to haue somewhat euer to say though he say nothing or worse then nothing And heere I would leaue now O.E. with his arte of cogging to him selfe but that he passeth on to a contumelious calumniation or two more against a frēd of myne my selfe Pag 11 Gifford sayth he calleth Philip the second the K. of Spayne the greatest Monarch vnder the sunne to shew himselfe to be one of the gressest flatterers vnder the moone About D. Gifford Deane of Lile and I say yow shew yow selfe on of the veryest fooles vnder the 7. starres to print this for so grosse a flatterie which no man of knowledge iudgment in matters of story and cosmography can deny to be truth if he consider the multitude and greatnes of countryes vnder him and your selfe that haue byn a rouing theuing about the Indyes other his dominions how large and wyde they ly cannot speake this but of wilful insolency against your conscience And as for M. Doct. and deane Gifford who hath his deanery by true adoption and not by intrusion as some frend of yours and hath his learning by studie and not by borowing wandering he I say being often iniured by yow in this book wil answere for himselfe I doubt not for that yow brag much that yow haue set foorth if I mistake yow not a booke in Latyn intituled Turco-papismus which is nothing els but an apish imitatiō of M. Raynolds Caluino-T●rcimus printed by M. D. Gifford after the Authors death and that yow require so earnestly to haue it answered I hold him obliged to satisfi● your demand so I make accompte that he wil take the payne to looke ouer your said worthy worke and geue both it and the Author the colours which both deserue And thus much ●or my frend now for my selfe I may be briefer It followeth this Noddy to shewe himse●fe a n●ble paras●e Pag. Ibid. vpō whome the 〈◊〉 of his whole inuectiue against flatterers doth mo●● f●●l● fal 〈…〉

the first that if this woodcock or any of his crew can shew any one noueltie as an article of fayth in our religion which was not beleeued in the Apostles tyme and in all ages since by the professors of the Catholike fayth eyther explicite or implicite as diuines terme it we shal yeild in all the rest for that we hold the foresaid rule of fayth deliuered by the Apostles to haue byn ful and perfect and that whatsoeuer poynt of fayth hath byn determined of since by general councels confirmed by Popes hath byn no new thing but explication only of that which was before deliuered by the Apostles albeit not so expreslie knowne to all In the second poynt also we hold that if O.E. or his mates can shewe any one heresie taken for an heresie by the general Churche since Christs tyme vnto Luthers or after to be holden by vs truely and in the same sense wherin it was condemned for an heresy and holden by those heretykes if this I say can be truly shewed and not as this vice cometh in with fustian-apes for veluet telling vs a tale of the Coli●ridians that offred Sacrifice to the Virgin Mary and other like from whom he cannot deny but that we differ most manifestly though his forehead be neuer so hard If this I say can be prooued that any one heresy is truely among vs and not the similitude only or shadow therof then wil we aske no further proof of any thing against vs for that we hold absolutely that eyther all or none is trew in our religion but on the contrary syde we shal shewe and demonstrate most clearely that they hold many old condemned heresies in the self same sense wordes and meaning wherin they were condemned by the vniuersal Churche held by those heretikes And this is the true difference betweene vs and them to wit that they obiect to vs shadowes and resemblances of heresyes but we conuince them of true heresy in deed IT IS FVRTHER shewed by diuers cleare examples that O. E. and his fellowes do playnly dispayre of all certayne meane or rule to try the truth among them-selues or with vs. CAP. XVII NOtwithstanding that sufficient hath byn said before in diuers chapters of this first encounter to shew that Protestants haue no sure rule or certayne meanes at all for agreement in matters of Religion Sup. cap 3.4 5.15 16. or for consent or assurance therin yet for so much as this is a most principal poynt to be wel vnderstood deeply pondered by euery man that loueth his eternal lyfe and saluation I haue thought good to treat one poynt more in this chapter which is the confession of our aduersaries them-selues in this behalfe though not in playne words yet in manifest deedes which are not nor ought to be of lesse authoritie then wordes And first of all I wil shewe this by their passing ouer without answere this whole matter being the most principal of all this first encounter when the warder vrgeth them most earnestlie in the poynt it selfe and both of them I meane both the K t. first the minister after him do answere directlie no one woord vnto the whole demonstration which is a playne confession that they cannot answere it but yet to shewe it more euidently and to conuince them in this place I wil repeate agayne what the warder said before I would aske S. F. sayth he or any such man as he is Pag. 4. that determineth so resolutely that his only religion among so many others as are extant at this day is true and all others false wheron doth he ground his certaintie Tvvo vvayes of tryal proposed Two onely meanes can S. F. haue to guyde himselfe in this case first that he hath receaued this doctrine of such or such persons preachers ministers or doctors whose learning and knowledge in this behalfe he trusteth absolutely and then is his whole fayth buylded vpon the credit of man as is euident and consequently is nothing worth nor no fayth at all The other way is that he beleeueth it for that it is founded in Scripture but this way to S. F. must needs be as vncertayne as the other yf not more for that to be sure that it is soundly groūded vpon Scripture he must first read himselfe his whole beleefe expresly in Scriptures which is much for a man of S.F. occupation to do and then he must be able to iudge of many other poyntes belonging to the same as namely that the book is surely Scr●pture that he readeth And then that the translation which he vseth is trulie made out of the learned tongues Hebrew Greeke and Lat●n And lastly he must be sure of the true sense and exposition which also are hard matters for a man of S. F. learning and much more for others that know lesse then he Yea and when all is done yf he had all these helpes needful for such a matter as he hath not yet were it but a priuate mānes opiniō consequently his fayth should be grounded but vpon his owne particuler iudgmēt which maketh no fayth at all but opinion only as often hath byn sayd for that fayth must haue Gods expresse authoritie for her foundation So that to conclude the first blessing which S. F. in particular thinketh to haue receaued by this change of his religion is in effect that whereas before when he beleeued the Catholyke and vniuersal fayth of Christendome deliuered vnto him by the vniuersal Churche as founded on Scripture which Churche Christ his Apostles gaue him expresse commission to credit his beleef was properly fayth founded vpon a rock that could not fayle now hauing left that fortresse cast him-self into the waues of new opinions he hath nothing certayne at all but so much as he list to chose of him-self or of other mennes opinions which choise is properly called heresie for that the word heresy in Greek as all learned men know signifieth nothing els but a certayne election and choise in matters of Religion to wit when a man leauing the commō cōsent of the general Churche ●● ooseth only to follow that which his owne priuate iudgment induceth him vnto And to make this more playne how all these people haue no other rule of beleef A playne demonstration against sir F. but only what their owne fancy leadeth them vnto I aske S. F. not of any Catholyke Doctor nor of any ancient Father as S. Augustine S. Ierom or the rest whom easely he would cōtemne but rather of his owne Doctors Martyn Luther Iohn Caluin Theodore B●za such others whom he supposeth to haue byn seruants of God and indued with his holy spirit all the world knoweth that they were more learned then S. F. yet why should he beleeue his owne iudgement more then theirs in pointes of fayth wherin they differ from him as Luther about the real presence and the number and forme of Sacraments and many other points

vpon him and finally receyued the B. sacrament as a true Catholike and so died About which later recantation albeit Iohn Fox would seme to wrangle somwhat yet saith he Fox pag. 920 col 2. admit he did so being a man of a timerous conscience not fully resolued touching that matter of the Churche c. And then againe It is not impossible but that Bilney might both heare masse and receyue the sacrament for in that matter it may be he was not resolued otherwise c. Neyther do I fynd in all the articles against him that he was charged with any opinion against the masse or sacrament which makes me think that he was yet therin ignorant c. Thus answereth Fox about Thom. Bilney granting him as yow se not to haue byn fully and in all points of his religion yet he setteth him downe in his calender for a special martyr of his Churche in great red letters vpon the tēth day of March saying Thomas Bilney martyr Whervpon I would aske Iohn Fox how he defendeth the second verse of S. Athanasius his creed cōfirmed in the first councel of Nice that except a man do keep the whole entyre Catholike faith In Symbol S. Athanal he shal perish without all doubt eternally Thomas Bilney did not hold all Foxes relig●on by his owne confession and how then ●oth he put him in his calender for a martyr of his Churche As for VVilliam Coubridge whome we gaue for an instance of Fox his martyrs that blasphemed Christ VVill. Coubridge his articles are extant which he confessed openly by publike register vnder the B. of Lincolne in the yeare of Christ 1539. as Fox counteth them Blasphemous articles of Coubridg Of which articles the 7. is this that Christ was not the redeemer but the de●eyuer of the world and the 8. I esteemed saith he the word Christ Apud Alanū Capum dial 6 p. 623. as a filthy word and therfore did blot it out of my books whersoeuer I found it And the tenth I affirmed and wrote that all those which bel●eued in the name of Christ are damned to hel c. Thus do relate the registers but what saith Iohn Fox Fox p 1033. col 1 n 79. Coubridge saith he being mad and besides his right senses was condemned by Longland C. of Lincolne and comitted to the fire by him to be burnt at Oxford c. So saith Fox but he concealeth one thing which is that Coubridge his cause was sent by the bishop to the L. Cromwel Vicegerent to the king at this tyme in spiritual affayres and that by his voice also he was condemned as Alanus Copus in the foresaid place doth shew But how soeuer this was yf it be true that VVilliam Coubridge was mad and besides his senses as Fox here for his excuse deuiseth how happeneth it then that himself maketh him a martyr of his Churche doth register him vnder that name and worthy title in his ecclesiastical calender vpon the 10. of October an 1539. Is not this to make mad and furious men pillers of his new Churche The last was one Collyns of whome Fox wryteth thus Colyns and his dog Fox Ibid. 1033. Colyns being besides his wits seing the priest holding vp the host ouer his head at masse shewing it to the people he in like manner counterfetting the priest took vp a litle dog by the legs held him ouer his head shewing him also to the people for which he was brought to examination condemned to the fyre c. This is the narratiō of Fox himself touching Colyns whome notwithstanding this he setteth downe for a solemne martyr vpō the foresaid 10. of October in the yeare of our Lord 1538. So as heer no man can deny nor Fox himself doth but that he maketh diuers wicked blasphemous and distracted men to be of his martyrs patrōs in heauen so with mad men I leaue him among whome we may wel account him whether we consider his wit or wrytings Wel then to returne to our purpose treated I would aske our aduersaryes which of these two wayes hath more indifferency or reason in it to haue saints declared by publike inquisition examination and sentence or by euery particular mannes iudgment and fancy at his pleasure And thus much is spoken of this matter by occasiō of Syr F. his Pope-made saints which must needs haue more authority then Fox-made-saints and as for his prophane proposition which he calleth a prouerb to wit that many be worshipped in heauen for saincts that are damned in hel Pag. 59. he would draw all mennes harts into mistrust and contempt of all saints their miracles and memories I thought good to enlarge my self somwhat in this behalf to shew the conformity of spirit betwene auncient christians vs for the care towards saincts and our equal proceeding conforme to all reason and piety in declaring the holynes of saincts the contrary mad fantastical dealing of heretiks doing or vndoing of their owne heads what each mā for the tyme thinketh best For imagine yow yf the Lutherans in Germany should haue the vewing or correcting of Iohn Fox his martyrologe how many saints would they strike out and cast to the dunghil which he hath put in and painted out in the highest degree And the like would Brownists and Puritans doe Nothing then is certayne among these goodfellowes and so let vs leaue them for this is the diuels drift by discrediting some to cal all in question But now to return to the Archbishop S. Thomas whome in particular our knight desyreth to discredit let vs heare what he sayth First he cyteth out of Caesarius a monk as he calleth him Pag. 59. That there was a question made in Paris after S. Thom. his death whether he were damned or saued Roger the Norman who had byn a special enimy to the Archbishop saying that he was dāned for that heresisted his King Peter a Parisian that was chaunter of that Churche holding that he was a true martyr This story out of Caesarius is in part true but yet powdered with so many falsities corruptions partly by S r. F. and partly by Iohn Fox from whome he took it as it is a world to see and sheweth euidently that a mā may beleeue nothing they alleadge further then he seeth it with his eyes For first they alleadge this author quite against his owne meaning A notorious corruption of Caesarius by Fox and Syr F. for he being a German and lyuing about Colonia at the same tyme or soone after the Archb. was murdered he proueth his great holines among other things by his great and many miracles for that is the title of his book Illustrum miraculorum historiarum memorabilium libri 12. Twelue books of famous miracles and histories happened in the world And hauing spoken of other countryes and men at length he commeth to treat of S. Tho. of Canterbury in these words

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 dānatiō 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 wrāgling 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 obediēce 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 〈…〉 margēt out of 〈…〉 si Papa distinct 40. which 〈…〉 haue heard omitted to quote 〈…〉 ●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 D●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. ●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 her● 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 mānes iudgmēt in this world except in matter of apostasie from 〈…〉 culpas ●stic 〈…〉 llus quta cunctos ipse 〈…〉 dus nisi deprehendatur 〈…〉 may presume to 〈…〉 opes faults in this 〈…〉 to erre in faith for 〈…〉 iudge all other mē 〈…〉 no man but by God 〈…〉 ●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 frēdes 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 ●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 bondsla●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 t●● Pope might be called to iudgment by any mā 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

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. Host●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 E●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 Huss●ts in Prage ibid. num 24. I. IDolatry and Idolatrors agreeing only to heretiks in the Christian Churche obseruat n● 1● 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 Princes● 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 religiō Enc. 2. cap. 7. And more largely cap. 9. per totum Lyes historical and doctrinal how they differ Enc. 2. ●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 Zuingliās 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 māner 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. ● 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 impertinēt 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. PAnormit●● 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. Pa●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. Ples●is Mornay his lyes discouered before the K. of Frāce 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. n●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 aunc●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.