Lutherans and one sect of Lutherans against the other as the ridged of Saxony against the soft of the lower parts of Germany or the Suinglians and Caluinists amongst themselues I do not thinke it expedient in this place to detayne the reader so long this being sufficient and more then sufficient though it be not the hundreth part of that which may be sayd to shew the impudency of Syr Francis his assertion where he auoucheth no lesse blyndly then boldly that all the churches of Christendome where his gospel is embraced are of the same iudgment and in blessed vnity of verytie For refutation of which mad paradox he that wil see more let him read first Luther and LutheraÌ„s bookes against Sacramentaries Haereticos seriò censemus saith Luther altenus ab Ecclesia Dei esse Zuinglianos sacramentarius omnes Luth. lib. contra Sacramentaries We do earnestly censure all Suinglians and Sacramentaries for heretikes and out of the church of God Luth. epist. ad â—lbert Marchion Prussiae And againe in another booke Haud aliter caueant omnes à Zuinglio quà m à Satanae veneno Let all men take heed of Zuinglius â—s of the poyson of Sathan Vid. Autiâ—ab Luth. tit de haeresi And againe Sacramentarij sunt perdiabolati superdiabolati transdiabolati haeretici Sacramentaryes are indiueled ouerdiueled and thoroughe diueled heretikes And to the end yow may not thinke that this was spoken by Luther in choler only without deliberacion or recalled before his death I wil cyte yow one sentence of his now when he was old CoÌ„fes Tigur tract 3. fol. 108. Ego saith he qui iam sepulchro vicinus obambulo hoc testimonium â—anc gloriam ad Christi saluatoris tribunal perferam c. I that now walke neere to my graue wil carry this testimony and this glory with me to the tribunal seat of Christ my Sauiour that I haue euer with all vehemeÌ„cy damned and fled those fanatical heretickes and enymies of the Sacrament Suinglius Oecolampadius Stinkefelâ—ius and their followers whether they liue at Zuricke or at what place els in the world And finally the same Luther in an epistle to a deare frend of his the same yeare he died wrote thus Luth. epist. ad Iacob presbyt Ecclesiâ—â— Brem Doct. 1546. Mihi satis est omnium infoelicissimo vna ista beatitudo Beatus vir qui non abijt in concilio Sacramentariorum nec stetit in via Zuinglianorum nec sedit in Cathedra Tygurinorum Habes quid sentiaÌ„ It is sufficient for me most vnhappy man to dy with this one blessing Blessed is the man that hath not gone in counsel of Sacramentaries nor stood in the way of Suinglians nor sitteÌ„ in the chaire of Tygurines by following their sacramentary doctrine and thus yow vnderstand what my iudgement is Thus much I thought good to cyte out of Luther himselfe concerning his iudgment of S r. FraÌ„cis his Churche for that he was the first Father of his new gospel Fox in his Calend. maketh Luther a saynct and Iohn Fox doth put him in his Calender for a saynt and holy coÌ„fessor vpon the 18. day of February Doctor whitakers also S r. F. great Doctor preferreth Luthers iudgment in diuers poynts expressely and precisely before Augustine VVhitaker gainst M. Martins discouery Pag. 6. Cyprian and a thousand Churches to wit saith he when he bringeth scripture for his proofe which is a very foolish and childish exception for that the importance standeth in the interpretation of the scriptures alleaged seeing that Luther as wel as other heretikes alleaged commonly euery where scriptures for euery purpose but then especially when he writeth against SacrameÌ„taryes that is to say against Whitakers himselfe and his people wherby the said Doctors foolish censure is easely discouered to be no lesse voyd of wit and reason then of shame fastnes but such men they are Now if any be desirous to heare on further what the Zuinglians Zvvinglians against Lutherans and Caluenists haue returned home agayne to Luther and Lutherans or on the other syde what Lutherans amongst themselues and Caluinists amongst themselues haue written one against another let them read the Apologie of the Tygurynes together with the coÌ„fession of their Churche set foorth anno 1545. where they shew the malignity of Luthers spirit his pryde and insolency and other such vertues Let them read the admonitions of Ihon Caluin to Ioachimus Westphalus Caluiâ— vit admon con VVestph in harmonia Euang. where he calleth Lutherans Temulentoâ— cyclopes gygantes latratores phreneticos c. Dronken cyclops gyants mad barkers and the like Let them read also the answere of Westphalus VVestph lib. coÌ„tr Caluin what he sayth of the Caluinists exhorting the men of Frankford to dryue them out as hypocrites and pestilent doctors infecting the people with venemous heresy Ochin lib. contr sect teor ter Let them read the dialogue of Bernardinus Ochinus once a preacher of heresy in K. Edwards dayes in England contra sectam tâ—rrenorum Deorum against the secte of earthely Gods meaning by the earthly Gods his old maisters Caluin Pharellus and other teachers of Geneua whom he calleth heretikes and prophane Gods of Geneua and Tygurine of whom he sayth amongst other things Quod noctu somniarunt id chartis mandant excudique curant suaque scripta verba pro oraculis haberi volunt That which they dreame of in the night they wryte by day and do cause it to be printed and wil haue their wrytings to be holden for oracles And yet these be the reuerent ringleaderes of our new Religion in England Stankarius a famous new Protestant sectarie in Polonia Stank lib. de Trin. Mediator wryting against not only Caluin but Peter Martyr also and Bullinger two principal Zwinglians and the one our principal Oxford professor of new diuinitie in K. Edwards dayes calleth them deploratissimos haereticos most desperate heretikes and addeth that they are farre worse then papists and that one Peter Lombard maister of the sentences though he were a sworne Papist yet is he more to be esteemed for wit honestie and learning then a hundred Luthers 200. Melanchtons 300. Bâ—llengers 400. Peter Martyrs 500. Caluins all which saith he if they were ponded in a morter there could not be gotten out of them one ounce of true diuinitie This is his iudgement of our best Zuinglian and Caluinian teachers Hessusius a famous Lutheran wryting also against Caluyn and Beza affirmeth the first to be a very sycophant and delicate Epicure of Geneua Hessus in defens contr Caluinum the second a very beast and lasciuious Cyclops and his Doctrine to be more filthy His iudgmeÌ„t of Caluyn Beza and venemous then the poesie of Martial and Catullus fitter for the stewes then for honest men or women to read And this of Caluinists What should I go forward heere to cyte the book of Flaccus Illyricus VVarre
he had done to the end they should not presently discouer him And so he declared that the first of his examples was taken out of the book of Kings where is recounted of the head of an hatchet made swymne by the prophet Elizeus the 4. book of kings 6. Chapter The second of the dead man raysed by touching Elizeus his bones is in the same book 13. Chapter The third of increasing the milk is expressed in the same book and chapter by increasing the oyle of the poor woman of Sarepta The fourth of the talk which the monke hath with his mule is veryfied in the speech of Balaam his asse in the book of Numbers 22. chapter The fifth of passing of many monks through a great riuer by help of a monks cloak is shewed in Elias his fact in the 4. book of Kings 2. chapter 〈…〉 by a fish and gotten 〈…〉 in Ionas chap. 2. The 〈…〉 from sending a girdle to heale a to 〈…〉 is the fact of S. Paul recounted by S. Luke Act. 19. And the last of men cured by standing only in the shaddow of other men is testified by the same Euangelist Act. 5. And so we see that by iesting at monks miracles as also of bishops and other godly men that are recorded to haue wrought such woÌ„derful works in Christs Churche by the same power and vertue of their master as the former saints did these scorners come to deryde also and cal in doubt the miracles of all ages as wel of the primatiue Churche as of later tymes for that there is no other reason of beleeuing them of those dayes but only the testimony of the Churche in that tyme and of graue wryters therin The like wherof we haue for witnesses of those of S r. Thomas which our heretical English spirits of these dayes do so malitiously deryde contemne and iest at But with mad men there is no disputing and so to their phrensy of heresy I leaue them And yet if I thought they weare cureable of this phrensy The auncieÌ„t fathers seeling sense about miracles of holy Saints and would heare good counsel I would send them to a treatese or two of S. Ambrose as also of some other fathers about this incredulous humour of heretiks in scoffing at miracles wrought by Saints after their deathes for that S. Ambrose hauing found out by reuelatioÌ„ from God the buryed bodyes of S. Geruasius 〈…〉 and shewed them 〈…〉 due honour to be 〈…〉 miracles were wrought 〈…〉 wherof S. Augustine also was an eye 〈…〉 as he testifieth in these words Tantae gloriae maâ— tyrum etiam ego testis fui 〈…〉 〈…〉 uita vbi Mediolani eranâ— facta miracula noui c. Of this so great glory of these martyrs I was also a witnesse and knew the miracles to be done when I was at Millayne But more largely then the rest doth S. Ambrose himselfe testifie of this matter in a large epistle to his sister Marcellina Ambâ—e 〈◊〉 ad Marâ—â— that was a nunne saying Cognouistis imò vidistis ipâ—i multos à daemonijs purgatos c. Your selues haue known nay rather yow haue seene many deliuered of diuels by the reliques of these martyrs great numbers also deliuered from their sicknes as soone as they had touched with their hands the Saints apparel Yow haue seene the miracles of old tymes restored and very many made hole with the very shaddow of these holy bodyes c. Thus he saith and then presently prosecuting the same about the deuotion of the christian people of those dayes he addeth Amb. ibid. Quanta oraria iactitantur c. How many handkerchefes or napkyns were cast vpon these bodyes how many garments were made medicinable to heale others euen by their very touching of these most holy reliques All did desyre to touch the very vttermost parts and whosoeuer touched was healed VVe thank thee ô lord Iesus that in this tyme thou hast 〈…〉 of these holy martyrs 〈…〉 most need such helpes 〈…〉 from holy Father and doctor to 〈…〉 agoe of the practise of true 〈◊〉 out christians in his dayes against the â—coffing incredulity of Arrians wherwith he was no lesse troubled at that tyme then we are at this day with Lutherans Caluenists like faithlesse humors of heretikes who with thesame spirit scoffe now as they did then against whome the said holy father made a sollemne sermon the very next day after the inuention of the bodyes inueighing against the said Arrians Qui pertinacia quadam Iudaica atque haeretica in tanta hominum ac etiam daemonum confessione negarent illos esse martyres Ambr. serm 5. de Sanctis Paulin. in viâ—â— Ambrosij detraherent miraculis seque calumniarentur cuius arte ea omnia composita esse dicerent Which Arrians by a certayne Iewish and heretical obstinacy in so publike confession both of men and diuels did stil deny that they were martyrs detracting from their miracles and calumniating himself S. Ambrose and affirming all these things to haue byn deuised by his fraud Thus said these heretiks against S. Ambrose and the miracles of S. Geruasius Protasius as ours do at this day with the same spirit against those of S. Thom. of Canterbury And it is to be marked that Paulinus in the life of S. Ambrose doth note that only diuels and Arrians did contradict the said miracles but the Arrians more obstinately then the diuels for that diuers diuels did 〈…〉 holynes of S. 〈…〉 cyteth S. 〈…〉 But diuers 〈…〉 some of the 〈…〉 inuaded and 〈…〉 by the saâ—â— diuels Which dreadful examples being recorded by so ancient and holy men ought to mooue our scoffers and scorners at the works of God in his saints to beware least for like impiety they incurre not the like daunger at leastwise of being giuen ouer to the possession of an inward diuelish spirit much worse both for themselues and others then the corporal possession by the wicked fiend from which God deliuer them And so we passe on to the third feigned position layd vpon vs by Syr F. with whome we haue dealt aboue in this matter of miracles for that this minister O. E. seing perhaps his case to be desperate thought best to leaue him in the lurche and to say no one word for his help or defence 〈…〉 GORGED 〈…〉 are said 〈…〉 or any comming 〈…〉 though he comaund 〈…〉 â—gainst God and disloyalties against Princes CAP. XII BVT now saith the Warder let vs see his third position 〈…〉 position VVardvv p. 23. that he feigneth to be amoÌ„g vs Catholykes as a ground of religion These two irreligious and prophane grounds saith he being layd though yow haue seene that the knight hath layd them as fictions of his owne and not foundations or grounds of ours they proceed to a third and set it downe for a popish grouÌ„d also that it was a dangerous and deadly sinne for any man to disobey the Pope and his Clergie in any of
the heretical cauillation of S r. FraÌ„cis his inference vpon the forsaid premises which is this Ergo he biddeth vs to obey the Pope though he teach contrary to S. Peter and S. Paul This Doctor Harding sayth not nor is it necessary nor doth it follow of the premisses but only is a wrangling of a contentious heretical spirit as euery man may see and ought diligently to marke for their instruction how to beleeue and giue credit to those mens arguments and illations Wherfore after all these note the fourth point which is his substantial conclusion And this I hope sayth he is a sufficient iustification for my accusation His accusation was as before hath byn heard that the Pope is to be obeyed though he command blasphemies against 〈…〉 to hâ—l and the 〈…〉 iustified by 〈…〉 at the present 〈…〉 chaire 〈…〉 and not only 〈…〉 man iudge how 〈…〉 iustified himself and his accuâ—aâ—â—on But yet to the end he may seeme to say somthing to proue that Popes comaund somtymes both blasphemies and disloyalty he alleadgeth for the first about blasphemy certayne peeces of prayers out of Portiphorium vsed vpon the festiual day of S. Thomas of Canterbury Tuper Thoma sanguinem 〈…〉 our prayers c. which the K t. to shew himself a good versifier putteth downe in a poeme thus By the bloud of Thomas which he for thee did spend Make vs o Christ to climbe whither Tho. did ascend And then agayne opem nobis ò Thoma porrige c. O Thomas lend vs thy help c. Out of which words where there is not a spirit of wrangling calumniation no euil sense can be gathered For in the former there is no more blasphemy conteyned then when the holy prophets did mention the name faith and merits of Abraham Isaac and Iacob Psalm 131. Daniel 13. and other their holy fathers therby the sooner to mooue God to respect them And in that sense may Christians mention also the bloud of S. Thomas and other martyrs shed for his cause as motiues inductioÌ„s to styrre vp his 〈…〉 second where 〈…〉 vnto to lend vs 〈…〉 that he shal do 〈…〉 for vs which 〈…〉 â—n heretical and 〈…〉 hatred to Gods Saint 〈…〉 it being a thing most 〈…〉 Fathers and other pious men of all antiquity to vse lyke inuocation to Saints gone to heaueÌ„ before them as * before I haueâ— shewed by many examples and might do heer much more yf I would stand therin Nor dareth S r. FraÌ„cis or any heretyke in the world to ioyne issue vpon this point of all holy fathers practise in this behalf but only are forced to say of them as they do of vs that it was ignorance blasphemy or simplicity in them And now after this sharp encounter against the naming of the bloud and merits of S. Thomas of Canterbury the knights choller and pryde mounteth vp to the assault of a farre higher Saint which is the mother of God her self whose sacred conception he taketh heynously that it should be honoured with a seueral feast and holy day by Pope Sixtus Quartus for thus he wryteth Sixtus the fourth taketh vp the controuersy betwixt the Franciscans and Dominicks about the conception of the blessed virgin Pag. 6â— and against manifest scripture plaine teâ—â—imony of fathers and the streame of his owne doctors decreeth her conception to haue byn without original sinne so taking from Christ his prerogatiue 〈…〉 the feast of her 〈…〉 them for 〈…〉 And granting to 〈…〉 from the first 〈…〉 of the same as many 〈…〉 4. and Pope Martyn 〈…〉 the seruice of Corpus Christi 〈◊〉 c. Thus wryteth our knight wherin if yow fynd him more true sincere then in his former narrations and assertions it is maruayle for though somethings be true which heer he relateth as namely first that Sixtus the fourth took vp the controuersy betweene the Religious of S. Francis and S. Dominiks order about the conception of the blessed virgin which is the benefit of hauing one supreme head a thing not to be found among sectaries and secondly that he allowed the solemnizing of a feast vpon that day and gaue indulgences also to such as with deuotion and contrition for their sinnes should celebrate or hear diuine seruice and this to the encrease of Christian piety yet are there twice as many other points heer set downe by our knight quite false and forged of himself For first it is false that Pope Sixtus decreed the conception of the blessed virgin to haue byn without original sinne First vntruth for albeit himself being of S. Francis order before he was Pope did hold that opinion for more probable that she was conceyued pure from original sinne yet did he neuer decree the same but left it â—ree for euery 〈…〉 he would theri◠〈…〉 trouble or 〈…〉 appeareth by 〈…〉 Sixtus extant in 〈…〉 an 1466. and 〈…〉 The same 〈…〉 of Pope 〈◊〉 Quintus 〈◊〉 super specula wherin referring himself to the former constitution of Sixtus Quartus to the councel of Trent Ses. 5. in the decree of original sinne the last paragraphe where the said constitution of Sixtus is also meÌ„tioned and approued This constitution of Pius 5. hath these woords Liberam cuique faculâ—atem relinquentes opinandi huius controuersiae quamlibet partem prout vel magis piam â—el magis probabilem esse indicauerit Leauing to euery mannes freedome to hold in this coÌ„trouersy what opinion he thinketh more godly or more probable This ordayned Pius 5. withal indifferency though he were of S. Dominiks order and nothing different from that which Sixtus 4. of S. Francis order had ordayned before him So as hereby is seene the first foul vntruthe of our knight auouching that Pope Sixtus 4. had decreed the question on the other side And of this first followeth the second vntruth more foul then the former â— Vntruth if yt may be where he sayth That Pope Sixtus excommunicateth and condemneth them for heretyks that were of the other opinion The plaine opposite and contrary wherof is set downe in Sixtus his 〈…〉 simili poena 〈…〉 asserrere 〈…〉 gloriosam 〈…〉 to fuisse conceptam 〈…〉 mortale cùm 〈…〉 sede decisum We 〈…〉 and censure all tâ—ose 〈…〉 to affirme that those who hold the contrary opinion to wit that the glorious virgin Mary was conceaued in Original sinne to incurre heresy or mortal sinne therby seeing that the matter is not yet decided by the Roman Churche and Sea Apostolyke In which words we see two points most euident for conuincing the former two falshoods of the knight the one that the Pope himself affirmeth heer that the matter was not yet decyded by him or the Sea Apostolyk the secoÌ„d that he was so farre of from excommunicating or condemning for heretyks those that held the contrary opinion to his as S r. Francis saith heere he did that he excommunicateth all those that should hold them for heretyks or
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
The second is that this matter of miracles is an ordinary common place wherin the scurrility of incredulous and scoffing heretiks doth enlarge it self very much and often it being a subiect sit for that purpose seing that miracles being aboue the common course of natural things must needs haue some disproportion or improbability in the sense of ordinary vnderstanding that measureth all by that they see with their eyes and then being set forth also with mocks and moes in the most ridiculous sort that malice can deuise and the improbability increased commonly by such lying circumstances as are added by the reporter it serueth to entertayne and make mery the incredulous ignorant or light of hart and to bring them by litle aed litle to trust or beleeue nothing that passeth sense or excedeth the reach of euery particular mannes reason These two obseruations then being premised in this matter vve shal passe to examine what our vnbeleeuing knight bringeth in to discredit miracles And first to beginne withall and to make some path and preamble to the infidelity which heere he meaneth to teach he alleadgeth vs an old prouerbe as he calleth it which for more credit he setteth downe in different letter VVastvvord Pag. 58. That many are worshipped for Saints in heauen whose soules are burning in hel And for this in his margent he quoteth ex Auentino Ex Auentino but Auentinus his works and storie being verie great why did he not quote the book chapter or place For though Auentinus be not of much credit with Catholikes in his historie yet might we haue examined vpon what occasion and in what sense he said it for that in some sense it may be somwhat true and yet help nothing Syr F. his cause nor the infidelity he endeauoureth by his doctryn to establish For suppose yf that should fal out so that some christians were deceaued about the particular holines of some persons who being honored vpon earth for Saints were none in deed but rather damned as it is reported by some that S. Ambrose by reuelation discouered that two bodyes which had byn honored by some simple people for martyrs not to haue byn those martyrs but rather the bodyes of two malefactors which suppose it were true what hurted that the Churche of God or what hindred that the merit and deuotion of those simple people that being deceaued honored those memories as of special seruants and saincts of Christ and receaued no doubt the reward of their deuotioÌ„ according to their meaning and holy intention not according to the external error happened in the material obiect Material error in honoring saintes huâ—â—eâ—h not the deuout as yf when Christs body was rysen from the sepulcher the Iewes had put one of the two theeues bodies there that were crucified with him and S. Mary Magdalyn and the rest had annoynted that body thinking it to be Christs had this think yow diuinished their merit or made their act superstitious as heretyks cal it So as theÌ„ this material error litle importeth and consequently the place out of Auentinus yf it be there is nothing to the purpose For auoyding notwithstanding of the which and lyke errors great care was had in the primitiue Churche that the acts of Martyrs deathes and burials should be diligently obserued and distinctly coÌ„mitted to wryting for which cause not only the Bishops themselues were imployed therin euery one in his owne diocesse but a deacon also vnder euery Bishop The diligeÌ„ce of the primitiue Churche about Martyrs and S. and a subdeacon vnder euery deacon and a publyke Notarie vnder euery subdeacon were assigned to attend to this particular care And in Rome for that it was so big and deuided into 7. regions seauen deacons and seauen subdeacons with seueral notaries vnder them had this charge as appeareth in the Romane register ascribed to Damasus in the lyfe of Clement Damas. Pontifical in vit Clement Fab. c. Fabian Anteros Iulius and other Bishops of Rome And the-same to haue byn obserued also in the Churche of Millan testifieth Paulinus the Notarie of S. Ambrose Bishop of that cittie who wryting the lyfe of thesayd sainct sayth he was vnder the charge of Castus deacon to gather such things togeather of saincts Paul in vita Ambros. c. And before this agayne Pontius the deacon of S. Cyprian afirmeth that blessed Bishop and Martyr to haue byn so sollicitious in gathering the gests of Martyrs Pont. Diac in vita Cypriani as he would haue the very dayes exactly noted in which each one suffred which S. Cyprian testifieth also himself in his Epistle to the Priests Deacons of his Churche of Carthage Ep. Cyprian ad presb Diacon and of other Bishops before him Pont ibid. thesayd Potius sayth that they were so studious in this care as not only of all Baptised Christians but also of Catecumeni if they were martyred order was giuen to haue their acts written c. And this we read also put in practise by many other Churches of the world as by that of Vienna in Austria by Lions in France by AlexaÌ„dria in Egypt and the lyke as appeareth by their Epistles registred by Eusebius and other wryters This was the spirit of the ancient primitiue Churche and the very same diligence by lyke spirit hath byn continued by the Catholyke Churche euer since The processe needful to CanonizatioÌ„ of saincts not only in the acts and gests of martyrs but of other holy men also since martyrdome in great part hath ceased as may appeare by the long processe and most diligent examination of hundrethes of witnesses by lawful and indifferent iudges appoynted when any man is to be Canonized or declared for holy in the Churche after his death which thing for more certayntie and lesse partialitie is done by order and authoritie of the highest iudge and Pastor in spiritual causes and it is not done but vpon many yeares examination commonly except the cause be otherwayes made euident to all This is the practise of the Cath. Churche heere now let S r. F. or any other wrangler or calumniator equal to himself tel me if any meane of trying meÌ„nes merits holines be to be had in this lyfe what better or more indifferent way can be taken then this which is by the highest and most vniuersal Magistrate that we haue in our Churche Fox-made-saincts not to be compared to Pope-made-saincts wheras amoÌ„g them euery particular man as Ihon Fox for exaÌ„ple maketh saincts and vnmaketh them at his pleasure and putting them downe in his Calender in great red letters for martyrs or confessors or in black lesser letters for lesser saincts as he thinketh best without any other examination or approbration of superior authority and that which is most ridiculous of all he careth not of what fayth or religioÌ„ they were of among themselues so they were contrarie in any one part to the Catholykes yea
though they were different and opposite one to another A notorious rabble of martyrs as Barnes Hierome Carret burned in one fyre or that they held twise as many opinions against him as with him as Ihon Husse of whom I haue spoken before many others or that they were not martyred at all but dyed in their beds as Fox himself confesseth of Ihon wickliff or that they denied his religion at their death as is euident of Thomas Bilney or that they denied or blasphemed Christ himself as Coubridge or that they were mad in his iudgement as Colyns burned with his dog and the lyke of all which I shal say a word or two in order to the end that yow may see the certayntie and good order which these men haue in canonising their saincts Robert Barnes an Augustine Fryar Thomas Gerrat and William Ierome Apostata Priests were burned together in one fyre in Smithfeild the 30. of Iuly in the yeare 1540. as Ihon Stow D. Sanders and others do put it downe though Fox in his Calender doth agree with neither of them in yeare moneth nor day but putteth them in his Calender about the midst of Octobre 1539. Barnes Herome Gerat These three were ful contrary one to another in matter of Religion especially about the most important artycles of the real presence Barnes being an earnest Lutheran and zealous defender of the real presence as both a Fox act Mon. p. 1097. Fox and b Ibid. p. 9â—7 an 1536. Tindal do testifie of him and the other two no lesse vehement ZwingliaÌ„s against the same doctrine as their examination doth testifie set downe by Fox himself and yet did they all three protest at the fyar that they neuer held error or heresy in their lyues Fox p. 1â—93 col 2. n. 86. For thus Ihon Fox wryteth Those 3. good saincts of God the * This is contrarie to him selfe in his calendar 30. of Iuly were brought together from the tower to Smythfeild where they preparing themselues for the fier D. Barnes thus began God I take to record I neuer to my knowledge taught any erronious doctrine but only those things which scripture led me vnto and that in my sermons I neuer maynteyned any error c. Barnes his protestation at the fyer Thus wryteth Fox of him and alloweth wel therof so that if this man did erre as in the articles of the real presence Fox wil not deny then did the scripture lead him thervnto yet wil not he or Syr F. graunt that he or any man els can take hurt by reading of scriptures Wel but what did the other two his opposite mates did they protest nothing yes I trow Fox ibid. pag. 1094. col 2. for thus wryteth Fox The lyke confession made Hierome and Gerrat professing their belief as the tyme would suffer wherby the people might vnderstand that there was no cause nor error in their fayth wherfore iustly they ought to be condemned protesting that they denied nothing that was eyther in the old or new Testament set foorth by their soueraygne Lord the King whom they prayed the Lord long to continue c. Lo heere a contrary protestation for their contrary belief founded also in scriptures especially in the K. Byble And how can Ihon Fox now ioyne these togeather calling them those three good Saincts of God and making them all three martyrs but as Sampson ioyned his foxes tailes And because in this last protestation there is mention of their praying for the king yow must vnderstand that they being in hope as it seemed of some pardon euen at the fire flattered the king extremely and one of them hauing exhorted the people greatly to obey and follow the king in all things at length wryteth thus yea I say further that yf the king should command yow any thing against Gods law Barnes ibid. apud Fox pag. 1094. col 2. yf it be in your power to resist him yow may not do it Lo what a spirit of a good saint this is that teacheth kings to haue power aboue God but when he saw that the pardon came not he sent certayne messages to the king by the sheriff there present wherof the first was that he and his new fellowes the new-gospellers had made his Maiestie a whole king wheras he was but halfe a king before being not head of the churche nor of the cleargy of his realme a thing saith he that neuer any of his Maiesties ancestors had before Behold what a benefit this was the like wherof was bestowed by them vpon monks and friars as appeareth by a lamentable letter of Friar Peter Martyr wrytten from Oxford to Syr Iohn Cheke Hovv these nevv preachers make vvhole kings and vvhole fâ—iars of half ones King Edwards schoolmaster wherin the old man complayneth pittifully that his woman the nunne being dead whome he called his wife he was but dimidiatus homo half a man so as Barnes and his companions giuing wiues to monks and friars and spiritual primacy to kings and princes by their new doctrine they made aswel friars whole men of half as whole kings of half kings And thus much of these There followeth Iohn Husse of whome I sayd that he held more opinions against the protestants Iohn Husse then with them which is euident by the articles of his doctrine yet extant and authors that haue wrytten of him wherof we haue spoken sufficiently before in this * Cap. 3. encounter and yet is he put in Iohn Fox his calender for a solemne martyr in red letters vpoÌ„ the second day of May. And the like I might also shew of the VValdenses Albigenses Pauperes de Lugduno and many other base and desperate heretiks which Iohn Fox in his protestation to the whole churche of England doth allow for saints of his faith Fox protest pag. 10. wheras notwithstanding they held many more things against him then with him and some so beastly that they are not to be named As for Iohn VVickcliff there needeth no dispute or other proof then Iohn Fox himself and his owne testimony Iohn VVickliffe Fox pag. 411.412.413 c. For he confesseth that he died in Lincolneshire in his owne benefice and bed and yet he putteth him in his calender for a martyr the 2. day of Ianuary in fayre red letters saying thus Iohn VVickcliff preacher and martyr As touching Thomas Bilney Tho. Bilney Syr Tho. More in his preface before his confutation of Tyndales answere doth proue largely by many witnesses and euident demonstrations that he hauing recanted publikely certayn heresyes of Luther Thom. More in pâ—aefat ad Tyndal pag. â—49 which for a tyme he had held which Iohn Fox also confesseth and falling agayne afterward into relapse was condemned and burned but before his burning he recanted againe and confirmed the same at the fire was confessed heard masse deuoutly desyred absolution vpon his knees from the excommunication layd
byn sayd but only the temporal paynes due vnto syn after it is remitted But Priests absolution in the sacrament of confession is sufficieÌ„t to remit any syn if the penitent be contrite according to commission 〈…〉 â—um remiseritis peccata 〈…〉 â—inueritis retenta sunt who 〈…〉 shal be forgiuen and who 〈…〉 â—ayne shal be retayned 〈…〉 is a different matter 〈…〉 pardon Fourthly that the 〈…〉 decrees and ordinances of the Catholyke Church which wickedly he nameth the Romish Synagogue be more hardly forgiuen among vs then greater sinnes and those namely that be immediatly committed against God himself is a shameles slaunder and neuer taught by any Catholyke man in the world and so vnworthy to be further refuted Thus farre the Warder in examination and refutation of Syr Francis his follies and falshoods Cath. doâ—trine about indulgences and for perspicuous declaration of â—ath doctrine about indulgences which coÌ„sisteth in this 2. Reg. 12. 13. 14. that seing after the guilt of mortal sinne remitted as for example the murder and adultery of King Dauid remitted by God and signified by the voyce of Nathan the prophet there remayneth ofteÌ„tymes some temporal satisfaction and paynes to be borne by him that sinned for better satisfaction of Gods most exquisite iustice as we read that the death of Dauids sonne begotten of that adultery as also the insurrection of his sonne Absalon with other afflictions folowing therof assigned by God for this satisfaction after the guilt of the forsaid sinne was pardoned 〈…〉 our Sauiour Christ in his 〈…〉 which for the dignity of 〈…〉 finite valour beâ—ides the 〈…〉 he did merit vnto vs 〈…〉 of our sinnes as also grace 〈…〉 works were infinitely 〈…〉 that they were penal and 〈…〉 nothing to satisfie for his owne person he left in his Churche an infinite treasure of these satisfactory works to be applyed to satisfie for them that caÌ„not satisfie for themselues to which treasures do also appertayne though in a lower degree the satisfactory works of his saints done by his grace and vertue more then for their owne persons they had obligation to do or suffer Out of which publyke treasure of Christs Churche The treasure of satisfactory vvorks remayning in Christs Churche Catholyks do hold that the Bishops Pastors and gouernoures therof especially the cheef supreme Pastor of all may vpon iust causes and to persons penitent otherwayes wel disposed and not so wel able to satisfie for themselues in these temporal paynes dispense and distribut spiritual helpes to the assistance and supply of there wants and infirmities And this is properly that which we cal an indulgence or pardon when any thing is remitted or released that was dew to be paid of our parte in which sense also Esay the Prophet vseth the word IndulgeÌ„ce though in a more general signification when talking of Christ he sayth Esay 61. that he should be sent praedicare capâ—iuis â—dulgentiam to preach Indulgence to them that were in captiuity 〈…〉 vseth in his gospel 〈…〉 sentence 〈◊〉 Esay he 〈…〉 praedicare captiuis remissio◠〈…〉 to them that are 〈…〉 places though they 〈…〉 of all sinnes as wel 〈…〉 nishment thervnto beloÌ„g 〈…〉 by Christ yet hath the 〈…〉 word indulgence and applyed the same also by vse to this remission or mitigation only of temporal punishment remayning after the â—ternal guilt of mortal sinne is forgiuen by the Sacrament of pennance So that heerby we se that neyther indulgeÌ„ces do serue for the remitting of the aeternal guilt To vvhome indulgenceâ— aâ— auailablâ— nor are they auayleable to all sorts of men but to such only as are not in mortal sinne and otherwyse so piously disposed by deuotion in Gods seruice as they are capable of this Indulgence remission and fauour in Gods Churche And thus hauing briefly explaned what Catholyks do truly hold about this point which heretyks wil neuer suffer their readers sincerely to vnderstand we shal come to examine what S r. F. replyeth to the discouery of all those cauils and falshoods wherin the Warder took him trip they were foure if yow remember or wil vouchsafe to look back vpon them to all which he answereth no one word in particular but only this in general VVhat say I more in my accusation about 〈…〉 knoweth to be true 〈…〉 a general answere it 〈…〉 he meaneth I know not 〈…〉 he had a world of 〈…〉 he might haue alleaged 〈…〉 ours in all this world 〈…〉 one of these foure 〈…〉 which in this place are 〈…〉 his charge by the Warder and so haue saued his honour in this behalf but hauing produced none after so much bragging in his VVatchword and so much battery in the VVardword now to come and cry agayne that he hath a world with him when the tyme had byn to haue brought some forth is a pittiful plight for so honorable a knight to see him self in But what doth he answere nothing at all in particular think yow to all these charges of vntruthes layd vnto him but only that the whole world knoweth his assertions to be true Yes Ibid. Pag. 69. for thus it followeth in the same place The Cath. doctrine is as our champion sayth that the Popes and Churches indulgences auayle not to remooue mortal sinnes c. neyther doth the pardon remooue the guilt of sinne c. But Syr whatsoeuer your doctrine is in this point your practise is quite conâ—ary c. Mark heer gentle Reader wheras hitherto the knight hath charged our doctrine now being put to the proof he saith VVhatsoeuer our doctrine be yet our practise is to the contrary as though he had sayd that howsoeuer it be false and slaunderous which hitherto he hath affirmed of our 〈…〉 he shew that we 〈…〉 kynd of argument if a 〈…〉 vse against a Christian 〈…〉 doctrine for teaching 〈…〉 being dryuen from it by 〈…〉 and by shewing that 〈…〉 teach the contrary if 〈…〉 as S r. Francis doth from 〈…〉 and say as he sayth that whatsoeuer your 〈◊〉 be yet is your practise contrary and many wicked men are among yow ergo your religion is naught would any man cal this other then playne cauilling But what doth our knight prooue any one authentical poynt in this part also of practise though I do not deny but that some abuses may haue byn committed by particular persons About abuses of Indulgences in the vse of indulgences also as there want not euil liners among Christians doth he bring forth I say any one example of any one publyke practise to the coÌ„trary No truly but only sayth in general Pag. 70. that the Counsels of Laâ—eran Vienna and Trent haue made prouision â—or reformation of abuses about Indulgencâ—â— which maketh for vs rather then for him for that it sheweth we desyre that abuses or contrary practise should not be or if it hath byn it was not permitted by Cath. doctrine or publyke authority no more then wicked lyfe is in Christian religion