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
reader should learne by proof and experience of the things themselues here to be handled then by my spech I wil proceed no further but remit my self to the insuing treateses beseeching almighty God that all this may redound to his glory and to their good for whose spiritual benefit I haue most willingly taken this smalle playnes Your harty freend that wisheth your greatest good N. D. THE FIRST TABLE OF THE PREAMBLES AND CHAPTERS CONTEYNED IN these two Encounters The first Encounter AN answere to a certayne vayne and arrogant Epistle of O.E. Minister vnto N.D. author of the Wardword Certayne breef notes and obseruations vpon S. F. Hastings Epistle to the Christian Reader Other obseruations vpon the Praeface of O.E. to the Reader conteyning a ful answere ther vnto A brief Summary of all that before hath byn sayd or now is to be added about this first Encounter of blessings and cursings by change of Cath. religion Cap. 1. Of the first charge of flattering the State of England laid to S.F. and of his owne coÌ„tradiction to himself therin about the deuised blessings of his new gospel Cap. 2. Proctor O. E. is called vp the stage to tel his tale and to help out S.F. in this matter of flattering the State and how he playeth his part far worse and more ridiculously then the knight himself Cap. 3. Often new blessings deuised and brought in by S. F. as peculiar to his gospel wherof the first is vnion in doctrine tearmed by him vnity in verity And how false vayne this is Cap. 4. The same matter is prosecuted and the dis-vnion of Protestants is prooued declared by diuers other meanes out of their owne books and wrytings especially of forrayne protestants Lutherans Zwinglians and Caluinists Cap. 5. The continuation of thesame narration about vnity in verity among riged and soft Caluinists named protestants and Puritans in England and Scotland Cap. 6. An answere to three fond obiections or interrogations of S.F. with an addition about O.E. Cap. 7. Of the second and third blessings which are reading of scriptures and publyke seruice in English Cap. 8. The second part of the answere about Churche seruice in English conteyning some authorities alleadged for it buâ— 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 works and fredome from persecution Cap. 10. Of the other fiue imagined blessings that remayne to wit deliuerance from exactions long peace povver in forrayne contreys vvelth of the land and multitude of subiects increased Cap. 11. How the contrary effects to blessings that is to say of cursings rather and calamities brought in by chaÌ„ge of Religion both spiritual and temporal and how S. F. and his minister do answere them Cap. 12. What Proctor O. E. sayth to this matter of cursings how absurdly he behaueth himself therin Cap. 13. That Protestants haue not only no agreement or vnity among themselues in matters of religion but also are depriued of all sure meanes and certayne rule wherby to attayne ther-vnto Cap. 14. What O. E. answereth to the former chapter about diuision and vncertainty in religion Cap. 15. Of the English rule of beleef set downe by O. E. and what substance or certainty it hath and how they do vse it for excluding puritans and other protestants And of diuers shamful shifts of O.E. Cap. 16. It is further shewed by diuers cleere examples that O. E. and his fellowes do plainly dispaire of all certayne meane or rule to try the truthe among themselues or with vs. Cap. 17. Of the fruits vertue and good works that haue followed by change of religion as also of eight temporal inconueniences which may be called curses or maledictions insued by the same And how O. E. behaueth himself in this controuersy Cap. 18. The Warning or admonition to S.F. Hastings and his frends as also to his aduocate and Proctor O. E. vpon this first Encounter of blessings Cap. 19. The second Encounter The summe of that which before was set downe betwene the Watch-man and the Warder Cap. 1. About the general charge of false dealing layd to S. F. in this Encounter and how euil he auoydeth thesame by committing new falshoods and treacheries Cap. 2. How long the Cath. Roman religion hath florished in England and of the authority of S. Bede and Arnobius abused by S.F. togeather with a comparison examined betweene our learned men and those of the Protestants And first of Iohn Husse bragged of by S. Francis Cap. 3. Of the learning and glorious disputations of Martyn Luther Symon Grinaeus Peter Martyr Beza and other Protestants boasted of by our knight Cap. 4. Of two notable vntruthes laid vnto S. F. his charge for a preface by the Warder before he come to the foure â—eigned positions And how the knight defendeth himself therin Cap. 5. The examination of that which O. E. hath written concerning the former points handled in the precedent fiue Chapters and that it is farre more impertinent and desperate then that which the knight himself hath answered Cap. 6. The second part of this Encounter conteyning foure absurd grounds of Cath. religion feigned by S. F. And first whether ignorance be the mother of deuotion as also about the controuersy of Fides explicita and implicita Cap. 7. The minister O.F. is called vpon to help out his knight in defence of this first forged position And how he performeth thesame Cap. 8. Of the second forged principle that lay-men must not meedle in matters of religion wherin is handled againe the matter of â—eading scriptures in English and why the Cat. Churche doth forbid some books purge others c. 9. About S. Thomas of Canterbury whether he were a traytor or no as malitiously he is called by S.F. O.E. his minister how notorious impostures both they and Fox do vse to disgrace him against the testimony of all ancient wryters Cap. 10. Of S. Thomas his miracles what may be thought of them and other such lyke with the malitious corruption falshood vsed by Iohn Fox S.F. to discredit them There is handled also the different manner of Canonizing saincts in their and our Churche Cap 11. The third forged position wherby Catholyks are said to hold that the Pope or any coming fâ—om him is to be obeyed though he command blasphemies against God disloyalties against Princes Cap. 12. The former matters are disputed with the minister O. E. especially whether Popes do commaund blasphemies against God and disloyalties against Princes and whether Popes may in some causes be repreheÌ„â—ed by their subiects and how falsly the minister behaueth himself in all these points Cap. 13. About the fourth forged principle wherby Catholyks are sayd to vse pardons for their cheefest remedy against all sinnes wherin the truth of Cath. Doctrine is declared and the manifold wicked falsifications of our hereâ—yks are detected Cap. 14. Of two other
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
deceyts day and night geuing them-selues ouer to lustes of the flesh being spotted with adulteries and besydes all this most of them did hault in the articles of their fayth And after this he cometh to talk of religious orders in lyke sorte Religious men also corrupted and principally of those that hauing no possessions liued by almes and were most corrupted and set on by wicliffe against those that had possessions of whome WalsinghaÌ„ sayth suae professionis immemâ—res c. possessionatis inuidentes c. being vnmyndful of their profession and enuying such of other religious orders as had possessions in tantum illam veritatis professionem suam maculabant vt in dâ—ebus illis c. They did spot so farre foorth their profession of truth as in those dayes yt was in euery mÌ„anes mouth that this is a Fryar ergo a lyar This is the discourse of WalsinghaÌ„ wherin yow see first that he speaketh not of all fryars nor against the profession it selfe of fryars which he sayth was the profession of truthe but against such as being forgetful therof and brought â—o maligne and enuie other orders that had possessions which was the art and doctrine of Wicliffe became lyars so as these were S r. F. his fryars and not of S. Francis as before I noted and when he telleth their faults he vttereth the shame of his new ghospel Fox in Calend 2. lan which begane in England by VVicliffe as Fox doth testifie who maketh this first prophet of theirs a Saynt and kalender Martyr Fox monumeÌ„t Pag. 421. though he died in his bed at his benefice in Lincolneshire as Fox denyeth not yet such was his talent in making martyrs And besydes this he discouereth to the Reader to much false dealing in that amoÌ„g all the faultes of Bishops nobilitie comonaltie and religious orders touched seuerally as yow haue heard by his author walsingham he culled out only the lying of Fryars Syr F. taken in false dealing and those not of ours but of his fryars who were made lyars not by their owne institution or by our religion but by the principles of Wiclifs Doctrine which S.F. acknowledgeth I think for his Consider then the mannes wit in alleaging this exaÌ„ple and his truth in handling the same And by this one iudge of the rest though there wil not want other occasions after to coÌ„template also the same much more And hitherto now we haue talked of the general charge of lying and falshood layd to S r. Francis and how he hath sought to auoyd the same by recharging vs and some of ours againe with like fault which as if they were true and could be verified they deliuer not him of his fault so being found also to be false they double his former error and make him more culpable to which effect and for iustifying more the charge layd vpon him of bould false assertions we are now to examine some other particulars of lyke qualitie For more clearer performance wherof I shal set downe some lynes of the Warder which conteyne the first controuersie or charge Thus then he wrote at that tyme. But before S.F. cometh to the matter that is VVardvvord Pag. 1â— to set downe those absurd principles of ours he maketh for his preface a certayne poetical descrâ—ption of the darke cloudy and mistie state of things in Queene Maries tyme in these words It is not vnknown sayth he to many yet liuing neyther can it be altogether hidden from the yonger sort that lyâ—ed with them what a darke mistie cloude of ignorance which brought in popish Idolatrie Deuised darknes and all manner of superstition did ouer shade the whole land c. And againe after In these darke cloudy dayes least the sunshine of knowledge should disperse the mistes of ignorance and geue light to the dimme of sight c. Doth it not seeme that this graue geÌ„tleman describeth the lake of Auernus in Italie or some foggie marsh in England or some smokie kitchen or woodhouse of his owne without a window when he speaketh of our famons country in sormer tymes for aboue a thousand yeares the state of England and the Princes people nobilitie and learned men therof had continued in that Egyptian or rather Cymerian darknes which this gentleman describeth vnder clouds mistes and shadowes vntil his new sunneshine doctors came to inlighten the same And it was accompted then as wyse learned holy valiant noble and florishing a kingdome aswel for religion as otherwise as France Italie Spayne and other reading the scriptures in English could not iudge whether matters of doctrine and religion taught them by their Prelats were true or no as though now they could do it by english reading and that for this cause and for lack of Scriptures in English a number of lving miracles were beleeued and in steed of Christs blood the blood of a duck was worshipped as the blood of Hales was playnly proued to be Syr Francis posed in dicerning a duckes blood from other and openly shewed at Paules crosse in K. Hen. dayes which yet I would aske our Kâ— how a ducks blood could be discerned froÌ„ other blood after so many yeares All this I say and many other such manifest vanities See aftervvard cap. 6. vvhat O. E vvryteth also of this matter and knowne vntruthes as that Bishops in Q. Maries tyme did not preach nor others for them except certayne strawbery sermons of â—â—otting fryars and the lyke These bold assertions I say and contumelious irrisions being knowne to be false aswel by aâ—l that are yet liuing and sawe those tymes as by the books of Homelies and sermons yet extant I meane not to stand vpon the answering in this place but to passe ouer to matter of more substance and to consider of an example or two of ignorance in Q Maries tyme and before For this Kâ— for a ful and irrefragable proof that all was ignorance among Catholykes before the light oâ— Luthers Gospel began to shine VVastvvord Pag. 32. The storie of D Bassinet a â— frenche Apostata Fryar he bringeth vs the only examplâ— as he sayth of D. Bassinet â— man of great learning and autâ—oritie in France whâ— confessed his owne ignoraÌ„ce vntil he fel to read the Scriptures though he had byn a Iudge vpon heretiks beforeâ— Look heere gentle reader the important proof that he alleageth for his purpose cyting only Iohn Fox his Acts and Monuments in the Margent Fox edit ver Pag. 862. but neyther he nor Fox do alleage any one Author where we may read the storie for this is also Fox his shift among others wheÌ„ he meaneth notorious treacherie and yf the whole narration of this Bassinet confessing himself to be ignorant before he fel into the new ghospel were true what authoritie or credit may the saying of an Apostata Fryar fallen into heresy haue against his former state and condition is it maruaile yf he say that he was in ignorance
before or is it strange that he should pretend to come to this new light by reading Scriptures what other pretence did euer auncient heretyke or new take vpon him or what other excuse could this man make of running out of his Cloister or taking a sister to his Compagnion or from a Iudge of heretykes while he was a Dominican fryar to become an heretyke himselfe as appeareth plainly by Fox his whole discourse though S. F. so telleth the tale as he could be content we thought him to be a great learned Catholyke and for that cause betweene Ihon Fox and him they haue â—octored the poor fryar without euer heaâ—ing him dispute much lesse do his act only â—o geue him more reputation and reuerence with the reader And on the other syde they do bring in the â—rch-bishop of Aix who was against him and calleth him wicked Apostata to speak most absurdly though he were knowne to be a most reuerend and learned man and among other wordes they make him say thus This doctrine is contrarie to our holy Mother the Churche and to oâ—r holy Father the Pope a most vndoubted and true God in earth And did not those haynous woords deserue I pray yow some quotation where they might be found but neyther the K t. nor the Fox vouchsafeth vs so muche but as though the matter were most certaine the K t. braueth in a marginal note with these woordes O blyndnes O blasphemy But a man might more iustly say O cogging O cosenage that dare auouche so horrible a slaunder against so honorable a personage without cyting the place or Author for the iustification But we must passe ouer many of these absurdities with patience so go on to other matter HOVV LONG THE CAtholyke Romayn Religion hath florished in England of the authoritie of S t. Bede Arnobius abused by Sir F. togither with a comparison examined betwene our learned men and those of the Protestants and first of Ihon Husse bragged of by Syr Francis CAP. III. AFTER this the K t. before he come to answere in particuler to the vntruthes obiected against him wil needs say somewhat to those woords of myne that aboue a thowsand yeares the State of Enâ—land and the Princes peoplâ— nobilitie and learned men therof had contâ—nued in that Egyptian or rather Chimerian darcknes VVast-vvord Pag. 34. which he describeth vnder Clowdes Mystes and Shadowes vntil his new Sunshine Doctors came in c. Which woords of myne he hauing corruptly alleaged as often his fassion is sayth two things first that my bold assertioÌ„ of a thowsaÌ„d yeares is vayne for that yt is euident by Bedes playne testimonie that in his tyme this Iland had the Scriptures in their owne language as though this only were sufâ—icient to make that age to be oâ— Protestants Religion though it had byn so and the second that we do secretly yeild the first 600. yeres after Christs to Protestants seing we challenge commonly but a thowsand for our selues But by this last point to answere this first yow may see how wise an Answerer this is seing that when we name a thowsand yeares we vnderstand from the first conuersion of our English nation vnder Gregory the first Protestants religion in no age which no man can doubt of but yf syr F. wil goe higher vnder the Britans we shal easely also shew the lyke in that tyme. But in the meane space yt is but a hungry trick of this needy knight to snatch that which is not giueÌ„ him to wit 600. yeres together of the primitiue Churche wherof our meaning is to giue him no one yeare nor half one wherin his Religion was extant or had any one that professed the same in those daies as he doth now Enc. 7. c. 4 5.6.7.8-9 this I shal largely proue declare afterward and this to the second point But now to the first point of proof alleaged out of S t. Beede yf it were true as Syr. F. citeth thesame surely knights should haue truth in their allegations to wit that Scriptures were in those dayes read by some people in their vulgar languages and tongues which Bede nameth yet were yt nothing against vs who do vse thesame libertie and haue done in all ages to permit some vulgar translations for suche as are thought meet to profit Enc 1.8 infra cap. 5. and not to take hurt therby as before hath byn declared and after shal be shewed more at large But now yow must vnderstand that this playne and euident testimony of S. Bede which Syr F. braggeth of but quoteth yt not as commonly his shift is when he would not haue matters examâ—ned or his fraud found out this place I say of Bede which he alleageth is quite contrary to him for this sayth Bede Beda lib. 1. hist Angl. cap. 1. Haec in praesenti â—uxta numerum librorum quibus lex diuina scripta est quinque gentium linguis vnam eandemque summae veritatis verae sublimitatis scientiam seruatur confitetur Anglorum vz Britonum Scotorum Pictorum Latinorum quae in meditatione Scripturarum caeteris omnibus est facta communis c. This Iland at this present according to the number of the fyue Bookes wherin the law was written by Moyses doth in fyue tonges search owt and confesse one and the self same knowlege of the highest truth A notable abusing of S. Bedes authoritie and of the true highnes which is the Religion of Christ Iesus to wit the tongue of the Angles or Englishmen of the Britans of the Scots of the Pictes and of the Latines or relykes of the Romanes which Latyn tougue ys now made common to all the rest in meditation of the Scriptures Thus sayth Bede wherin 3. things are to be obserued first that all thâ—se fyue nations lyuing together in one Iland and in continual enmitie and warres in other pointes yet in Religion and profession of one truthe they all agreed which sheweth notably the vnitie of Catholyke doctrine euen among enemies and ouerthroweth that fond fiction of protestaÌ„ts who in all their bookes giue out and auow especially Fox and Hollinshed that the religion of the Britans was different from that which S. Augustine the Monke brought in from Rome to the English nation Fox monu pag 107.108 Hoâ—â—nâ—h des crip Angl. Cap. 9. Secondly yt is â—o be noted that since the new Religion of Protestants came vp though all the â—â—and aâ—most be of one tonge throughly frends in othâ—r matterâ— yet in points or Religion they agree not as in Bedes tyme when they were enemies which is the vertue of their vnitie And thirdly may be noted the euil dealing of Syr F. himself aâ—so who in this place sticketh not to auowche to the Reader that by these woords of Bede it is euident and plaine that the Scriptures were now in all these fyue tonges where as S. Bede sayth the quite contrary to wit that the
that tyme therof as Aeneas Syluius in the history of the Bohemians IohaÌ„nes Dubrauius B. of Olimutz IohaÌ„nes Cochlaeus in his history of the Hussits and others For as for the acts and gests of the councel 〈◊〉 selfâ— which are the best witnesses the whoâ—e â—â—tenth sessâ—on contayneth this Storie at large 〈◊〉 Iohn Hus his comming to the councel his â—â—am nation conference peruersitie condemâ—ation and the â—yke And fiâ—st yt is declared â—â—erein how that after Masse of the holy â—ost being song by the Cardinal of Viuaria â—egat for the Pope The number that came to this councel Arch and Byâ—hops 346. Abboâ—s and Doctors 564. Princes noblemen and their traâ—ne 16000 Fox Pâ—g 5 9. Sessio 15. Pag 314. the Letanies also sayd and 〈◊〉 the Princes both Ecclesiastical and temâ—oral set in their order which in the beginâ—ing of the sayd Session are recounted by â—ame Iohn Husse was brought into the â—ouncel vpon a Saturday the 6. of Iuly anno â—omini 1415. who being placed ad meduâ—m â—oncily vbi erat leuaâ—us in vnum altum scamnum c. â—n the mydest of the councel raised vp vpon a â—igh stoole to the end that all men might see â—im there was a learned Sermon made first â—y the B. of Laudium vpon these woordes Desâ—ruatur coâ—pus peccati Rom. 16. and that â—eing ended there was first made by the councel decretum silenâ—ij a decree that all men â—hould hold tâ—eir peace and after were read the articles of Iohn wicklief vnder whom Husse had studied in EnglaÌ„d to the number of 60. or there about condemned before in a councel at Rome which Iohn Husse was accused after that condeÌ„nation to haue preached and defended in Bohemia And after this his owne Articles to the number of 30. were read also publykly and condemned the last therof was this Nullus est Dominus ciuilis nullus est Praelatus nullus est Episcopus dum est in peccato morâ—â— no man is a ciuil Magistrate A vvicked article of Iohn Husse nor Prelate no Bishop so long as he is in mortal sinne After this doth follow in that session great coÌ„pany of other articles for the formâ— were fouÌ„d vnder his owne hand which weâ—â— proued by witnesses processes against hiâ— all which being vrged and shewed to 〈◊〉 wicked false and seditious his refuge wâ—â— when he was pressed by the councel anâ— learned men therof that he did appeale 〈◊〉 Iesus Christ from them all The manner of Iohn Hus his ansvvere flying therebâ— as the councel sayth all ordinary Ecclesiaâ—stical iurisdiction as heretyks are wont tâ— doe when they can not defend their fancieâ—â— Ses. 15. Pag. 316. And wheÌ„ after the condeÌ„nation of these arâ—ticles diuers Cardinals Archbyshops Bishopâ— and other men which the records do nameâ— were appoynted by the councel to conferâ— with him agayne and to persuade him tâ— follow reason and not to stand only in hiâ— owne Iudgement Respondit quod vellet stare iâ— eo quod scripsit manu sua in praesenti parte factâ— hinc inde suasionibus quod non vellet inhaerere suâ—â— opinionâ— Sed potius stare cum tota Ecclesia c. Hâ— answered that he would stand in that he haâ— written with his owne hand in the presenâ— affayre then diuers persuasions being madâ— to and fro vnto him that he would not so stick in his owne opinion but that he would stand rather with the whole Churche and with the learned men therof in this present councel gathered together Finally he stood â—â—iffe in his owne purpose c. Thus far the â—oords of the register And then agayne a litle after Reperto deâ—um Iohanne remanere in peruersitate sua Vaâ—neglory held Husse from coÌ„uerting and diâ—â—â—e quod propter homines quos dòcuit de opposito 〈◊〉 velit abâ—urare c. And finally finding that â—ohn Hus did persist in his peruersitie saying â—â—at in respect of these men whome he had â—aught the contrary he would not abuire â—r that yt would be scandalous c. Heereâ—pon they proceeded to this condemnation â—nd thus much of that poynt wherby apâ—eareth contrarie to S r. Francis assertion that â—e was both heard disputed with and chaâ—â—tably persuaded to returne vnto the truthe But besydes the former articles of doctrine â—e was conuinced also of two notorious vnâ—â—uthes one a ly the other a forgerie conâ—erning England for first he had published 〈◊〉 Prage Stovv Pag. 326. that in a meeting of many Catholyke â—â—â—rned men against his Maister Ihon VVicliffe in â— Paules Churche in London which I ghesse to â—e that which Iohn Stow mentioneth in the â—nd of K. Edward the 3. his lyfe Tvvo famous heretical vntruthes of Husse anno 1377. â—hen Iohn of Gaunt Duke of Lancaster vpon â—ontention against the B. of London stood â—r wicliffe and defended him in S. Paules â—hurche Husse said that such a Thunder and â—â—ghtening came from heauen vpon the suddayne as â—â—ke vp the dores and so chased VViclifs enemies 〈◊〉 with much a do they escaped into London This â—as one notorious ly which is conuinced also your histories The second was that Husse had brought forged testimony of the vniuersitie of Oxford affâ—â—â—ming that Iohn VVicliffe both lyued and dyed Catholyâ—e man which thing was proued â—orâ—gerie by testimony of thesame vniuersitie which vnder their Seale had gathered 26â— errors out of the books and wryting 〈◊〉 Wâ—cliffe and sent them to the sayd counâ—â—â— of constance to be seene iudged and conâ—demned as they were All this and much more is related of Ihoâ— Husse in the session of the councel by whicâ— is conuinced the falsitie of S. F. who saytâ— that he was condemned not being so mucâ— as heard but loden with chaynes and fetterâ— wherof no Author els that euer I read dotâ— make any mention but that the K â— as yâ— seemeth hath deuised yt at home in his studieâ—â— CoÌ„â—rarieties betvvixt Husse and Syr F. religioÌ„ And finallie why he should labour so mucâ— for the prayse of this Ihon Husse or brinâ— him in for one of the learnedest and chiefeâ—â— champions of his Churche I see no reason buâ— beggarie on their behalfe and penurie oâ— men to fil vp their Churche For that Hussâ— confesseth many things in his articles for 〈◊〉 agaynst S. F. as the seuen Sacraments Art 8 Pag. 318. anâ— dyuers others poynts of Catholyke religionâ— And on the other syde hath many proposiâ—tions which S. F. wil not dare to admit iâ— Englandâ— eyther for shame or feare as thaâ— aboue mencioned of the ciuil magistrate Art 30. Pag. 319. Paâ—tors and Prelates to lose their authoritieâ— and that they are not to be obeyed when sâ— euer they fal into mortal sinne which were a very hard case for both cleargie and laitie this day in England And an other that beginneth thus Quilibet Tyrâ—nnus potest debâ—â— licitè meritoriè occidâ— per quemâ—umque vassalum suum vel sâ—bditum c. Euery
bookes prohibited amongst protestants but Catholyke which only do contayne indeed the true medicines for these maladies and yet is this a hard matter to do considering the variety vtility and necessity of such books insomuch that yf they exclude not all good scieÌ„ces and togeather with them the ancient Fathers Councels and Ecclesiastical histories themselues and more then this destroy not many monuments of their owne they cannot exclude the arguments persuading people to the truthe of Catholyke religion And this being so let vs se now a litle what maner of diligeÌ„ce the catholyke Churche doth vse in repressing heretical books and purging other by heretiks infected Diligence of the Catholyk Church in prohibiting and purging bookes The late vniuersal and Oecumenical CouÌ„cel of Trent preceyuing the infinite multitude and variety of heretical wrytings that were come forth already and came forth dayly of all new sects as Lutherans Zwinglians Anabaptists Caluinists Swinkefeldians Libertines Trinitarians new Arrians and others to infect the world withal Index expurgar Conciliâ—Ì„ Trident. resolued according to the custome of other general Councels Synods before them to take some effectual remedy for this disorder and for that purpose appoynted an Index or catalogue of all prohibited books and did set downe 10. rules at the beginning therof for better direction of all Cath. men in that affayre wherof the first is that all books and authors forbidden or condemned before by any General Counsel or Bishoppes of Rome vntil the yeare of Christ 1515. which was 2. yeares before Luther published his heresy should be vnderstood also to be forbidden and condemned by them by which we may see that one councel in the Cath. Churche hath relation to another and confirmeth the same which heretyks vse not to do in their assemblyes meetings The second rule is That all Archeretyks that haue byn Authors of seueral sects since that tyme as Luther Zwingâ—ius Caluyn Balthasar Pacimontanus Swinâ—feldius and other lyke are coÌ„demned by name with their books as other heretykes also whatsoeuer since that tyme in general The third rule is that all translation of other mennes works wrytings made by heretyks so they conteyne no corruptâ—on contrary to the Cathol fayth may be permitted The fourth rule is how bybles in vulgar tongues may be read permitted or forbidden The fift rule is that books which treat not of diuinity but of other matters set forth by heretyks may be permitted after they are cleansed and purged froÌ„ heretical impostures and the lyke of other books and woorks with particular direction how they may be purged and restored to their pure integrity the particulars wherof were ouerlong heer to be discussed Only I wil aduertise that besides these rules Instructions for expurging of books there are certayne instructions also set foorth in print in the same Index for the execution of these rules wherin hauing shewed how they may procâ—ed with books of our age written eyther by heretiks or Catholyks if they conteyne errors heresies athesmes scurrility lasciuiousnesse or the lyke The fourth instructioÌ„ hath these woords Index expuâ—gat Conc. Tridenâ— de correct §. 4. In libris autem Cathâ—licorum veterum nihil mutari fas sit nisi vbi aut fraude haereticorum aut typographi incuria manifesâ—us error irrepserit It may not be lawful for them that correct books to change any thing at all in the books of the auncient Catholyks except where any manifest error should appeare to haue crept in eyther by the fraud of heretyks or negligence of the printer c. Behould heere Catholyks deliuered from that wicked slaunder offered by Syr Francis his fellowes that we take authority vnto vs to change put out and put in what we list in the ancient Fathers works This is the instruction of the general counsel confirmed by Pope Pius 4. and of all Popes after him and now agayne by Clemens Octauus as appeareth by their seueral Breues put before it neyther would the Spanish Index expurgatorius haue durst to gone against this direction Index expurgat Hisp. impress Madritâ— apud AlphoÌ„s Gomitium an Dâ—i 1584. especially seing that the Card. Gaspar Quiroga head of the Inquisition in Spayne in his preface to the said book saith that this expurgation was made according to the meaning and direction of the councel of Trent and that by the cheefest men of all their vniuersities Tvvo considerations in putting out any thing of the auncient vvaters so as albeit they cannot stand to giue a particular reason of euery censure or expurgation that is made yet it is most certayne that in all they put out of any author before our age they follow one of two reasons before meÌ„tioned to wit that eyther they fynd it thrust in by heretiks or by error of the printer and that other more auncient and corrected coppyes had it not and so might they say also of the former senteÌ„ce alleadged by Syr F. deleatur dictio solummodo especially seing they do censure the sentence not as a sentence of Gregory Nissene as falsely and frauduleÌ„tly Syr F. doth set it downe but of a farre later greeke author named Antonius Abbas of whome they say thus in their Index Index expurgat Hisp. fol. 20. Ex libris Antonij Abbatis qui inscribuntur milissae siue sermones ementiâ—o titulo ascribuntur Ant. Magno Out of the books of Antony an Abbot which are intituled Melissae or certayne sermons which falsely are ascribed to Anthony the great c. Wherby we may vnderstaÌ„d that these learned men which gaue this ceÌ„sure esteemed not the senteÌ„ce to be eyther of Gregory Nissene as S r. F. alleageth it nor yet of any other author of great antiquity being indeed nothing els but a collection of sentences out of many authors here and there without order or method and alleaged by Margarinus à Doctor of Paris in the fifth to me of his Bibliotheca sanctorum Parrum In which woork as himself confesseth in a certain preface many things were hastily shuffled vp and passing by many seueral hands diuers impertinent notes were made in the margent vpon one of which S r. F. groundeth his argument that this sentence so censured was taken out of Gregorius Nassenus which yet neyther is found in him nor do the learned men of Spayne censure him or speak of him but only of these sermons of Antonius Abbas in which many other things are found worthy reprehension as this Index doth shew ProtestaÌ„ts themselues wil not deny as for exaÌ„ple where they say Serm. 72. col 73. Serm. 26. col â—49 Deleantur illa verba non potest ammus iniquus iustificari An vniust mynd cannot be iustified And againe Deus non omnium Deus est God is not God of all men And agayne Largire pio peccatori ne succurras Serm 27. Giue vnto a good man but giue nothing to a sinner And yet further Lib. 2. Serm. 10. Est autem
he should be found to be an heretike so as the whole community of Christendome hath to pray for him and his saluation as head of the Churche vnder God And this is the answere of S. Boniface about the danger of Popes that lyue euil and attend not to their office as also for their priuiledge and exemption from mannes iudgmeÌ„t in this lyfe except in case of heresy And finally that faithful people in steed of calling them to iudgement should pray for them as Supreme magistrates of Christ Churche And thus much is in this Canon si Papa cyted by O.E. and no more is there to be found Wel then yow wil aske perhaps what is become 〈…〉 that albeit 〈…〉 soules to hel yet no 〈…〉 do yow so This our 〈…〉 and shew where 〈…〉 an obiection 〈…〉 and pulpit euery 〈…〉 later part is not in 〈…〉 els to the sense 〈…〉 it For though in another 〈…〉 farre different of the Canon law I â—o find some such words in the glosse that in some cases no man may exact à reason of the Popes doyngs when they depend only of his wil and arbitrement yet are they not spoken to such purpose as here they are alleadged nor annexed with the former words of drawing infinite soules with him to hel but appertayning only to a particular case as namely of free disposing or transferring of Churche goods from one Churche to another without obligation to yeild reasons for the same but only his iudgment and wil. The words of the glosse talking of this particular case are these Licet inferiores iura vnius Ecclesiae in aliam sinâ— certa solennitate transferre non possunt Gloss. in eâ—trau Apost Ioan. 2. â— tit 5. c. 2. contiâ—etâ—â— Papa tamen gaudet plenitudine potestatis hoc facere potest nec est qui audeat dicere Domine cur ita facis cùm in ijs quae de iure positiuo sunt possit pro libito super his dispensare Albeit inferior Prelats cannot transferre the rights of one particular Churche to another but by a certaine prescript forme of solemnity appoynted by law yet the Pope being general hâ— Enc. 〈…〉 fulnesse of his 〈…〉 man that may be so 〈…〉 he doth so seein◠〈…〉 are only of 〈…〉 uine law he may 〈…〉 This is the speech and 〈…〉 â—ohn de Fanâ— in his glosse 〈…〉 a certayne canon the 〈…〉 good to examine more at large 〈…〉 that by some few examples our contrey 〈◊〉 may be taught to take heed of these false deceauing companions who speak truth in no one point they treat And mark I pray yow how many sleights and falshoods they haue vsed in this one allegation For first of all they peruert the whole meaning of S. Boniface speech in the Canon sâ— Papa turning that to flattery which he wryteth for dreadful admonition and reprehension of euil Popes as yow haue hard Then wheras he saith that euil Popes do draw many to perdition with them these fellowes do corrupt the whole sense saying that yf he should draw infinite yet no maÌ„ must say to him why do yow sâ— thirdly they ioyne falsly togeather these two sentences as vttered in one place and to the self same purpose which are found in two distinct volumes of the Canon law wrytten vpon different occasions and grounds and in different matter and neyther of them to the sense or meaning for which heer they are alleadged And this could not be hiddeÌ„ or vnknowen to 〈…〉 their error 〈…〉 of authors is 〈…〉 dealing vnchristian 〈…〉 God to giue 〈…〉 〈…〉 HE FOVRTH 〈…〉 wherby Catholikes are said â—â—â—se Pardons for their cheefest remedy against all sinnes wherin the truthe of Catholik doctrine is declared and the manifold falsifications of our heretikes are detected CAP. XIIII FOR discussion of this fourth forged principle and maxime obiected by our knight The fourth â—ayned position for that it is a common pulpit matter among our ministers wherin they cheefly abuse the simple people and was the first ground and occasion of their new gospel by Martyn Luther and for that by the shifting and shuffling reply of Syr Francis to that which before was answered by the Wardword it may easily be descryed how litle in substance they haue to say in this poynt of pardons and indulgences besydes lying cauilling and calumniation I meane to stand a litle vpon this poynt And first to begyn with the former answere and explanation of the warder which was as followeth There 〈…〉 ground or 〈…〉 would needs 〈…〉 this he setteth 〈…〉 wing And hauing thus 〈…〉 out stop to the mark and 〈…〉 so hemmed men in as they 〈…〉 escape daunger but by them 〈…〉 them they propounded vnto them a 〈…〉 from all daungers euen when they sinned immediatly against God which is a pardon from his Hol. and absolution from his holy priests But yf the decrees or orâ—inances of the Romish Sinagoge were transgressed â—ardly any mercy could be had Thus wryteth our knight saith the Warder yf yow wil beleeue him but hauing taken him trip in so many falshoods forgeryes and calumniations before I presume that the discreet reader wil giue credit to him and his assertions herafter by waight and measure looking to his fingers as wel as to his lippes as men vse to do when they deale with Egiptians Now then let vs examine what truth there is in this tale of his Many cauiâ—â— falshoodâ— First and formost who seeth not how egregious a cauil it is to say that Catholiks by teaching men to obey their Superiors simply and for conscience sake and vnder paine of sinne as yow haue heird also S. Paul to teach that therby they bring men into snares Rom. â—â— or hem them in as this maÌ„s phrase is by which argument he may prooue also that God himself when he gaue the law to the Iewes did hem them in to snares of synne 〈…〉 hemently 〈…〉 of his Epistle to 〈…〉 a notorious 〈…〉 we prescribe of 〈…〉 of synne is 〈…〉 greater and more◠〈…〉 he addeth by a 〈…〉 immediatly against God 〈◊〉 〈…〉 doctrine is cleare 〈◊〉 poynt that the Popes and Churches 〈…〉 〈…〉 auayle not to remooue mortal sinâ—â—â— but only are giuen where all such sin is already pardoned by contrition and confession and vertue of the Sacrament and that thâ— remayneth only some temporal punishment in this or the next lyfe to be remitted Neyther can the Pope pardon the guilt of syn it self by indulgences or by any other way then by the meanes of the Sacrament of confession absolution which Sacrament hath his force of the bloud of Christ as euery ordinary priest authorized to heare confessions may do the like And so thirdly it is great ignorance in our knight if not malice or both to ioyne togeather as he doth the Popes pardon and the absolution of his Holy Priests which haue great difference in this matter for that the pardon stretcheth not to remit syn it self as hath
〈…〉 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.
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