OTHER
OBSERVATIONS
VPON
THE
PREFACE
OF
O.
E.
TO
THE
REAder
conteyning
a
ful
answere
therunto
.
AS
I
haue
made
before
some
annotations
and
obseruations
vpon
Sir
Francis
Hastings
Epistle
to
the
reader
,
so
may
I
not
altogether
pretermit
this
preface
of
O.
E.
which
is
somwhat
more
spised
with
poyson
,
and
venome
then
the
other
,
tending
wholy
to
bloodshed
,
and
cruelty
against
Catholikes
:
the
man
I
haue
somwhat
dismasked
before
in
my
answere
to
his
opprobrious
letter
,
to
N.
D.
whom
he
enterpreteth
Noddy
:
heer
we
shal
handle
the
proiect
and
purpose
of
this
his
writing
,
which
indeed
is
nothing
els
,
[
*
](A09112-e14650-b)
*
O.
E.
name
,
for
as
he
said
which
knoweth
wel
such
compagnions
,
qui
malè
agit
,
His
drift
in
this
Epistle
,
and
in
his
whole
writing
is
to
styr
vp
the
state
to
set
vpon
some
new
affliction
of
Catholykes
reioysing
&
clapping
his
hands
,
where
any
rigour
is
in
vre
already
,
and
to
this
barbarous
purpose
he
deuiseth
diuers
impertinent
,
and
ridiculous
meanes
of
persuasion
,
which
I
shal
runne
ouer
with
as
much
breuitie
,
as
they
are
voyd
of
substance
,
wit
,
reason
,
or
honestie
.
His
first
meane
of
persuasion
is
by
extolling
exceedingly
the
extraordinarie
clemency
vsed
hitherto
in
England
towards
Catholykes
,
Petrus
Bizartus
in
his
story
of
Genua
,
that
for
the
first
20
yeares
of
her
Maiesties
reigne
no
blood
was
shed
,
nor
any
suffered
to
be
punished
but
by
lawful
tryal
and
sentence
of
Iudges
,
&c.
But
what
need
was
there
to
go
so
farre
to
fetch
so
slender
à
testimony
?
this
fellow
wrote
a
1000.
myle
of
,
and
telleth
vs
only
that
there
was
no
bloudshed
,
nor
punishment
without
some
sentence
of
Iudges
or
lawful
tryal
for
the
first
20
yeares
.
And
what
then
for
the
second
twenty
?
shal
we
inferre
(
as
it
seemeth
we
must
)
that
for
these
later
twenty
yeares
bloudshed
hath
byn
vsed
without
lawful
tryal
or
sentence
of
Iudges
?
and
doth
not
our
minister
shew
himself
more
then
[
*
](A09112-e14790-b)
*
Bizarro
in
Italian
a
light
&
phantastical
head
.
Bizarro
(
I
speak
to
him
as
vnderstanding
the
Italian
tongue
)
for
bringing
in
Bizarus
to
so
fond
a
purpose
?
so
that
by
this
yow
may
take
a
scantling
of
the
mannes
discretion
at
the
very
first
entrance
,
yow
shal
see
it
more
in
the
next
and
other
poyntes
that
do
ensue
.
For
as
in
this
first
poynt
he
would
make
Catholikes
to
seeme
vngrateful
,
for
that
hauing
receyued
so
singuler
clemency
,
they
complayne
of
rigour
,
&
therby
deserue
to
be
punished
more
,
so
in
the
second
poynt
he
beginnes
to
treat
of
their
moouings
against
the
stare
wherby
he
would
haue
them
much
more
to
deserue
punishment
,
and
his
entrance
to
this
treatise
is
in
these
wordes
:
In
the
meane
while
Thomas
Harding
obteyned
a
Bul
from
the
Pope
to
exercise
Episcopal
iurisdiction
in
England
,
to
dispence
with
irregularities
,
and
to
receyue
all
that
would
be
reconciled
to
the
Pope
.
And
then
he
noteth
in
the
margent
anno
Domini
B567
.
by
which
entrance
also
we
may
be
much
confirmed
in
our
former
coniecture
of
our
mannes
deep
wit
,
seing
that
at
the
very
beginning
he
would
bring
in
such
impertinent
stuffe
,
for
the
foreshew
of
his
wares
:
for
first
it
was
neuer
hard
of
before
(
I
think
)
that
D.
Harding
after
his
departure
out
of
England
to
Louayne
in
the
beginning
of
her
maiesties
raigne
,
that
he
had
a
Bul
to
dispence
with
irregularities
,
and
to
receaue
all
that
would
be
reconciled
to
the
Pope
,
for
what
needed
either
Bul
or
Episcopal
iurisdiction
for
this
,
seing
euery
ordinarie
Priest
may
haue
authoritie
to
do
it
,
without
Bul
or
Episcopal
iurisdiction
,
or
what
special
need
was
there
at
that
tyme
to
dispence
with
irregularityes
or
to
reconcile
men
more
then
before
?
Doth
O.E.
know
what
irregularitie
meaneth
?
or
wil
he
tell
his
reader
trewly
,
what
is
vnderstood
by
reconcilling
to
Catholike
religion
,
which
he
calleth
to
the
Pope
?
no
,
I
trow
not
,
it
is
not
their
fashion
to
deale
sincerely
in
any
poynt
,
for
proof
wherof
heare
his
exposition
,
All
that
were
reconciled
(
sayth
he
)
to
the
Pope
,
renounced
their
obedience
to
the
Prince
,
As
for
D.
Mortons
sending
into
the
north
by
Pius
Quintus
for
declaration
of
his
sentence
geuen
in
Rome
(
which
is
the
next
poynt
that
followeth
in
this
ministers
tale
)
it
being
so
long
agoe
,
and
but
a
particuler
English
mannes
act
,
cannot
by
any
reason
preiudice
any
more
the
residue
of
Catholykes
now
in
England
,
As
for
that
which
foloweth
of
recusant
Catholikes
,
that
they
do
enioy
their
lands
,
goods
,
country
,
and
libertie
,
notwithstanding
they
are
secretlie
reconciled
to
the
Pope
and
do
adhere
to
her
Maiesties
enemyes
(
as
by
a
marginal
note
he
sayth
)
doth
appeare
by
diuers
letters
of
priests
ready
to
be
shewed
▪
adhering
to
enemyes
,
testified
(
as
he
sayth
)
by
Priests
letters
,
we
haue
as
litle
reason
to
beleeue
him
against
Priests
(
not
shewing
their
letters
)
as
they
should
haue
to
write
any
such
vntruth
,
which
we
beleeue
not
,
but
take
it
as
a
stratageme
deuised
,
to
set
vs
at
diuision
among
our selues
.
The
whole
discourse
next
ensuing
is
so
bitter
,
&
spiteful
&
so
ful
of
gore
blood
,
&
poyson
as
it
needeth
his
visour
of
O.
E.
to
vtter
thesame
,
for
that
the
cunning
compagnion
,
though
he
be
content
to
fawne
,
and
flatter
&
be
knowne
vnderhand
,
therby
to
gather
vp
some
morsels
for
the
present
,
yet
fearing
perhaps
somwhat
the
future
,
and
considering
that
both
tymes
,
and
matters
and
men
may
change
,
he
thought
good
to
p●euent
afterclaps
by
couering
his
true
name
,
and
to
purchase
securitie
for
tyme
to
come
with
the
losse
,
or
diminishment
of
some
prayse
present
,
And
therfore
walking
out
of
sight
in
this
behalf
he
playeth
egregiouslie
the
syrebrand
,
telling
her
Maiestie
and
her
counsel
,
that
too
much
extraordinarie
fauour
,
and
remissnes
towards
Catholikes
hath
caused
diuers
rebellions
,
both
in
England
,
and
Ireland
,
and
that
it
hath
dissolued
the
very
synewes
of
gouernment
,
&
that
it
is
more
profitable
,
and
expedient
to
excute
lawes
then
to
pardon
offenders
,
&c.
All
which
this
sycophant
chaunted
out
lustely
,
at
that
very
tyme
and
season
to
fil
vp
her
Maiesties
eares
,
when
his
Lord
and
yong
king
Essex
was
most
busy
in
plotting
her
Maiesties
ouerthrow
vnder
pretence
of
meeting
at
puritane
sermons
;
and
seing
that
this
plot
was
layd
in
Ireland
(
from
whence
this
minister
vnder
pretence
of
running
away
for
feare
of
punishment
of
some
vntemperate
words
spoken
,
came
into
England
not
long
before
his
maister
,
as
heere
is
reported
)
it
may
be
he
came
about
this
negotiation
,
and
fearing
least
it
might
be
discouered
before
due
tyme
,
he
took
in
hand
to
write
this
book
of
all-arme
against
Catholikes
to
disguyse
and
shadow
the
other
,
After
his
spite
is
spit
ou●
against
the
Catholikes
,
he
cometh
to
aduaunce
highlie
Sir
F.
Hastings
wach-word
,
that
the
good
knight
of
a
zealous
mynd
towards
religion
g●ueth
the
word
to
his
countrimen
.
And
I
say
N.D.
giueth
the
Ward
,
and
who
geueth
or
receyueth
most
venewes
let
our
countrymen
be
iudges
as
they
may
also
of
this
champion
his
successe
,
who
seing
his
good
knight
dryuen
to
the
wal
,
with
more
hast
then
good
speed
,
cometh
running
to
his
succour
,
receauing
for
his
gaine
the
first
broken
head
as
wrangling
sticlers
ar
wont
to
do
,
and
so
I
suppose
yow
wil
say
also
when
ye
see
al
that
passeth
.
Yet
doth
he
with
a
con●ident
interrogation
commend
vnto
vs
the
whole
worke
,
saying
,
what
one
sentence
in
all
the
whole
discourse
can
be
noted
vnworthy
eyther
a
true
Christian
,
or
a
loyal
subiect
,
or
a
worthy
knight
?
wherto
I
answere
that
there
wil
so
many
sentences
be
found
in
the
treatise
folowing
vnworthy
of
al
three
poyntes
mentyoned
,
to
wit
,
Christianitie
,
loyaltie
,
and
chiualry
,
as
if
this
worthy
champion
can
defend
them
he
wil
shew
him selfe
worthie
to
be
knighted
also
,
and
to
haue
a
K.
for
the
first
letter
of
his
title
.
But
to
returne
agayne
to
the
prosecution
of
this
mans
inuectiue
against
Catholikes
,
their
liues
,
honours
,
liberty
and
goods
;
all
which
he
impugneth
at
one
tyme
,
and
for
some
florish
,
and
shew
of
proof
he
alleageth
first
certayne
examples
of
Scripture
where
kings
of
Iuda
were
reprehended
for
permitting
vnlauful
woorship
and
then
out
of
the
old
Roman
lawes
recounted
dy
Cicero
and
Vlpian
,
But
thus
to
reason
at
randome
is
much
like
to
boyes
argumenting
in
Sophistry
,
Petrus
iacet
in
lectulo
,
ergo
h●●ulus
siat
in
angulo
,
these
examples
haue
no
affinity
or
coherence
with
our
cause
,
but
only
so
much
as
they
make
against
this
Noddy
,
de
legibus
then
foloweth
it
in
good
reason
that
the
Catholike
christian
churche
being
the
vniuersal
body
of
Christs
common
wealth
vpon
earth
,
hath
authoritie
to
punish
Protestants
,
Puritanes
,
Lutherans
,
Arrians
or
any
other
sect
that
doth
or
shal
aryse
:
but
not
that
the●e
haue
authoritie
,
or
may
haue
to
punish
the
other
,
for
matter
of
religion
,
though
they
s●ould
get
superiority
of
temporal
power
in
any
place
of
the
world
,
for
that
they
are
but
particuler
men
and
members
of
members
at
all
)
and
the
other
the
body
and
true
common
wealth
to
whom
only
it
appertayneth
to
punish
.
And
le●
[
*
](A09112-e15290-b)
*
O.
●
.
Oules
eie
but
s●ewe
me
one
example
from
the
beginning
of
Christendome
,
that
euer
any
man
or
woman
in
any
age
,
was
punished
as
an
heretike
by
the
Christian
common
wealth
for
sticking
to
the
religion
of
the
Pope
of
Rome
,
and
it
shal
be
sufficient
for
all
,
I
aske
but
one
example
out
of
all
antiquitie
.
As
for
the
examples
alleaged
by
him
of
Asa
and
Manasses
kings
of
Iuda
who
notwithstanding
,
3.
Reg.
15.
2
Paral.
33.
Idolatrous
wor●hip
on
hils
among
the
Iewes
out
of
the
Temple
pre-figured
heresves
among
Christians
.
Hierem.
in
c.
●
.
Amos
&
in
c.
12.
O
see
Aux
.
de
vri●●tate
ieiun●
cap.
●
.
Deutt
.
●3
.
Aug.
de
ciuit
Dei
l.
1●
.
cap
51.
Cypr.
lib.
de
vn
.
Eccl.
Hier.
in
cap.
●
Ezech.
in
c
1●
Osee
&
in
c.
1●
.
Zach.
&
in
c.
8.
●
an
.
Aug.
enarrat
.
in
Psalm
.
●0
.
part
.
●9
.
&
sup
lib
Iosue
cap.
27.
their
other
good
zeale
,
did
not
remooue
the
vnlawful
seruice
and
sacrifice
accustomed
on
hils
,
and
high
places
,
they
make
nothing
against
vs
,
but
altogether
for
vs
,
and
expreslie
against
this
ellow
,
and
his
people
,
with
their
new
deuised
sects
,
and
heresies
,
which
according
to
the
ancient
Fathers
expositions
,
were
prefigured
by
the
schismatical
places
of
Idolatrous
worship
out
of
the
temple
of
Ierusalem
(
which
temple
prefigured
the
Catholike
Church
)
and
consequently
were
true
figures
of
heresyes
and
heretikes
among
vs
.
The
text
of
Deutronomy
also
,
which
heere
he
cyteth
for
putting
to
death
false
Prophets
,
&
dreamers
of
dreames
that
entised
men
to
Idolatry
(
which
sentence
in
like
maner
he
putteth
for
his
poesy
in
the
first
page
of
his
booke
to
make
men
vnderstand
wherunto
he
leueleth
)
this
I
say
,
is
clearly
also
against
him
,
and
his
,
for
that
hervpon
ancient
Fathers
do
ground
that
heretikes
may
,
and
ought
to
be
put
to
death
;
which
are
the
proper
Idolators
of
the
new
testament
that
adore
their
owne
fancies
,
selfe-wil
,
and
iudgments
,
all
other
external
Idolatry
being
abolished
by
christs
coming
,
and
his
religion
,
whose
proper
worke
was
prophesyed
to
be
to
destroy
Idolatry
.
All
this
then
is
against
himselfe
as
most
cleerly
might
be
shewed
by
exposition
of
all
antiquity
if
we
had
tyme
to
stand
theron
.
But
aboue
all
the
rest
most
notoriouslie
against
himselfe
,
is
his
discourse
that
followeth
,
wherin
truly
I
cannot
but
wonder
both
at
his
folly
and
impudency
in
setting
it
downe
;
his
wordes
are
these
(
and
I
pray
the
gentle
reader
note
the
whole
matter
)
to
the
effect
before
mentyoned
of
punishing
Catholikes
.
The
Apostle
(
sayth
he
)
writing
to
the
Romanes
exhorteth
them
,
to
marke
sutc●
diligently
,
as
should
cause
diuision
,
and
offences
among
them
,
contrary
to
the
doctryne
which
they
had
learned
,
and
to
auoyd
them
.
The
Emperors
Grati●m
,
Valentinian
and
Theodosius
put
heretical
teachers
to
perpetual
sylence
,
●
.
Omn●s
cod
.
de
haeret
.
&
ma●ich
.
Cuncti
.
ibid.
Atriani
ibid.
lib.
1.
contr.
Ep.
Parmen.
c.
6.
&
●p.
166
&
ep.
62.
and
charged
inferior
officers
not
to
winke
at
them
.
Arcadius
&
Honorius
dep●yued
them
of
al
exercises
of
their
false
religion
.
Theodosius
,
and
Valentinian
the
yonger
banished
Arrians
,
Manichees
,
and
all
heretikes
out
of
the
Roman
Empyre
.
And
for
this
cause
did
S.
Augustine
highly
commend
the
Emperors
iustice
,
and
teacheth
,
that
it
was
necessarie
that
all
heretical
teachers
should
be
repressed
and
corrected
.
Loe
heere
his
discourse
which
first
yow
must
vnderstand
is
quite
contrarie
to
Sir
F.
Hastings
,
who
in
the
sixt
Encounter
affirmeth
S.
Augustines
sentence
,
and
words
to
be
,
that
it
neuer
pleased
any
good
man
of
the
catholike
church
,
Which
there
I
do
refute
by
diuers
euident
testimonyes
of
S.
Augustine
him selfe
,
and
do
shew
the
place
by
him
to
be
egregiously
falsifyed
,
and
heere
it
is
contradicted
also
by
his
champion
O.
E.
who
sayth
that
S.
Augustine
highly
commended
the
Emperors
iustice
,
and
albeit
he
say
only
that
it
was
necessarie
that
heretical
preachers
should
be
repressed
,
and
corrected
,
yet
that
the
said
Emperors
iustice
passed
further
appeareth
clearely
by
the
decree
of
Theodosius
and
Valentinian
,
whose
wordes
are
:
Manichaeis
etiam
ex
ciuitate
pellendis
,
And
thus
much
for
a
note
of
contradiction
among
themselues
to
wit
the
knight
and
his
champion
,
&
now
to
the
matter
by
O.
E.
heere
treated
,
which
conteyneth
;
principal
poynts
,
at
yow
see
,
that
would
requyre
a
long
treatise
if
I
should
handle
them
all
at
large
.
The
first
is
out
of
S.
Paul
,
the
second
out
of
the
Emperors
decrees
,
the
third
out
of
S.
Augustine
;
all
against
himself
.
I
shal
say
a
word
or
two
of
each
one
in
order
and
therby
vow
shal
discerne
the
mans
iudgment
.
The
second
for
vs
,
and
against
them
is
,
of
the
Emperors
decrees
against
heretikes
cyted
by
this
minister
;
And
it
is
strange
that
euer
he
world
bring
them
in
,
but
that
of
all
other
protestants
that
euer
wrote
this
fellow
seemeth
the
most
impudent
(
it
may
be
for
that
he
goeth
masked
,
The
decree
beginneth
thus
:
Arriani
,
Macedoniani
,
&c.
Arrians
,
And
in
the
very
next
decree
after
they
say
thus
:
Damnato
portentosae
superstitionis
authore
Nestorio
.
This
was
their
sentence
for
naming
heretikes
after
their
Authors
,
But
heare
yet
a
further
distinction
geuen
by
the
same
Emperors
betweene
heretikes
&
Catholikes
:
Q●cunque
in
hac
sacra
Vrbe
,
&c.
whosoeuer
in
this
holy
citty
,
&c.
or
other
whe●e
,
do
follow
the
prophane
peruersitie
of
Eutiches
condemned
in
the
late
Councel
gathered
at
Calcedon
,
and
do
not
so
beleeue
in
all
poyntes
of
fayth
as
the
318.
holy
Fathers
of
the
Nicene
Councel
,
Who
are
heretykes
by
the
sentence
of
auncient
Christian
Emperors
.
An
Domini
457.
and
as
the
150.
venerable
Bishops
gathered
together
in
the
Councel
of
Constantinople
,
or
the
other
two
councels
folowing
of
Ephesus
or
Calcedon
,
sciant
se
e●ie
haereticos
,
&c.
let
them
know
that
they
are
heretikes
.
This
decree
made
Valentinian
and
Martian
Emperors
of
the
east
and
west
,
nyne
and
twenty
yeares
after
the
former
decree
.
And
the
like
made
the
Emperor
Maximilian
after
the
late
Councel
of
Trent
against
all
kynd
of
Protestants
,
Lutherans
,
Zuinglians
,
Anabaptists
,
Caluinists
,
and
the
like
condemned
by
the
said
Councel
,
so
as
the
same
reason
that
moued
Valentinian
and
Marcian
almost
1200.
yeares
agoe
to
proclame
them
heretiques
that
were
condemned
by
the
Councel
of
Calcedon
in
their
dayes
,
wherin
Leo
primus
B.
of
Rome
had
the
chiefe
hand
,
and
confirmed
the
same
.
The
same
I
say
moued
Maximilian
the
Emperor
of
our
dayes
to
proclame
for
heretiques
all
protestants
condemned
in
the
Councel
of
Trent
,
gathered
in
his
tyme
by
like
authoritie
,
as
that
of
Calcedon
was
:
but
yet
let
vs
see
one
deduction
furder
.
Of
what
religion
(
think
yow
)
were
these
Emperors
that
made
these
lawes
against
those
heretikes
?
or
what
communion
were
they
of
?
for
by
this
we
shal
see
who
they
were
whom
they
condemned
.
Did
these
Emperors
then
agree
with
the
Church
and
religion
of
Rome
,
and
acknowledged
that
for
the
cheefe
and
head
church
of
Christianity
,
and
the
Bishops
therof
to
be
head
Pastors
?
For
if
they
did
,
then
condemned
they
such
,
as
did
not
the
same
then
,
or
do
not
thesame
now
.
This
poynt
then
let
vs
explayne
(
good
reader
)
and
therby
also
learne
the
sutle
shifting
of
this
shuffling
Minister
.
Truly
the
first
decree
of
al
Iustinians
Code
(
which
is
a
collection
of
all
Christian
Emperors
decrees
)
being
of
Gratian
,
Cunctos
populos
,
&c.
Doth
appoynt
and
command
all
Christian
people
both
of
the
Roman
and
Greeke
Empyre
to
follow
the
fayth
and
religion
of
the
Roman
Church
deliuered
to
them
by
S.
Peter
,
and
continued
vnto
that
day
,
which
(
say
they
)
Damasus
the
Bishop
of
that
Citty
doth
follow
,
as
also
Peter
Bishop
of
Alexandria
,
&
whosoeuer
did
not
follow
this
vnity
of
Religion
should
be
counted
infamous
heretikes
:
This
is
the
substance
of
that
first
decree
,
which
being
so
,
tel
me
now
,
if
this
doth
touch
our
protestants
or
no
?
who
can
abyde
neyther
Roman
B.
nor
Roman
Religion
.
Thesame
three
Emperors
in
an
other
Decree
do
describe
vnto
vs
,
what
manner
of
heretikes
they
would
haue
punished
,
And
finally
that
we
may
see
by
one
Emperors
playne
decree
,
what
religion
they
were
of
,
and
of
what
society
and
communion
,
and
whom
they
accompted
true
Catholikes
,
and
whom
heretikes
,
yow
must
know
that
in
the
fore-said
Code
of
Iustinian
there
is
a
letter
of
Iohn
the
first
B.
of
Rome
,
written
to
the
said
Emperor
Iustinian
whose
tytle
is
this
;
Gloriosissimo
&
clement●ssimo
filio
Iustiniano
Ioannes
Episcopus
vrbis
Romae
,
&c.
wherein
among
other
prayses
which
the
Pope
geueth
him
,
one
principal
was
,
that
notwithstanding
he
was
Emperour
of
Constantinople
,
and
that
some
emulation
now
began
in
that
Empyre
against
the
Citty
of
Rome
,
yet
he
persisted
in
his
Catholike
due
obedience
to
the
said
Church
of
Rome
head
of
all
other
Churches
;
amore
fidei
(
sayth
he
)
&
chaeritatis
studio
,
Yow
being
moued
by
the
loue
of
faith
,
&
studie
of
charitie
&
wel
instructed
in
the
discipline
of
the
Church
,
do
continue
your
reuerence
to
the
Roman
sea
,
and
do
subiect
all
other
therunto
,
bringing
them
to
the
vnity
of
this
Churche
,
to
whose
founder
,
the
first
of
all
the
Apostles
Christ
gaue
this
precept
feed
my
sheepe
which
Churche
as
wel
the
rules
,
This
wrote
the
Pope
to
him
,
which
letter
he
putting
into
his
said
Code
or
book
of
Statutes
,
as
a
most
honorable
monument
,
answered
the
same
,
and
made
a
decree
theron
,
which
beginneth
thus
:
Victor
Iustinus
pius
faelix
Imperator
,
&c.
Ioanni
S
mo
.
Archiepiscopo
Alme
Vrbis
Romae
,
We
rendering
due
honor
to
the
sea
Apostolike
,
and
to
your
Holinesse
(
which
alwayes
we
haue
desyred
as
becometh
to
a
Father
)
we
haue
endeauored
,
in
honour
of
your
beatitude
to
bring
to
the
knowledge
of
your
Holines
all
things
that
do
appertayne
to
the
state
of
all
Churches
for
that
it
hath
byn
alwayes
our
study
to
keepe
and
conserue
the
vnity
of
your
Apostolike
sea
,
and
of
the
holy
Churches
of
God
,
which
vnity
hath
alwayes
hitherto
perseuered
immouable
without
any
contrariety
,
and
consequentlie
we
haue
byn
careful
to
subiect
and
vnite
all
priests
of
the
whole
east
countryes
,
to
the
sea
of
your
Holines
.
Thus
beginneth
he
his
decree
which
is
ouer
long
to
be
here
all
inserted
,
but
any
man
may
read
it
,
wherin
the
Emperor
with
great
humility
and
affection
professeth
his
due
subiection
and
of
al
his
Empyre
to
the
Church
of
Rome
,
naming
her
in
expresse
wordes
,
Caput
omnium
Ecclesiarum
,
head
of
all
other
Churches
,
and
that
whatsoeuer
doctryne
is
different
from
the
doctryne
of
this
Church
is
heretical
;
by
which
rule
he
condemneth
for
heretikes
in
this
,
and
in
two
other
that
follow
immediatly
,
and
are
extant
in
the
Code
both
in
Greeke
and
Latyn
,
Nestorius
,
Euthich●s
,
&
Apollinaris
as
dissenting
from
the
Roman
Church
and
Bishops
therof
?
Now
then
let
the
reader
iudge
whether
these
lawes
of
the
Emperors
made
against
heretikes
do
touch
vs
,
or
protestants
.
And
so
much
of
this
second
poynt
.
The
third
poynt
also
touching
S.
Augustine
his
approuing
,
August
.
lib.
1.
contr.
Ep.
Parm●n
.
cap.
6.
&
10.
ep.
62.
&
166.
Aug.
ep.
4●
.
ad
Vincent
.
for
that
S.
Augustine
dealing
specially
in
this
pointe
against
the
Donatists
&
Circumcellians
who
denyed
the
visible
Church
dispersed
ouer
the
whole
world
,
and
restrayned
it
to
their
sect
only
in
Africa
(
as
euery
sect
of
our
Protestants
doth
at
this
day
to
the
particuler
place
,
and
Society
where
they
liue
)
it
is
easely
seene
who
were
heretikes
,
and
who
to
be
punished
by
S.
Augustines
opinion
,
to
wit
those
that
do
rise
vp
against
the
vniuersal
knowne
,
and
visible
Church
of
their
tyme
,
&
do
condemne
it
,
or
are
condemned
by
it
,
and
let
Sir
minister
bring
but
one
example
to
the
contrarie
in
any
age
from
Christ
to
Luther
,
and
it
shal
be
sufficient
,
to
wit
,
that
any
man
condemned
by
the
general
knowne
,
and
visible
Church
of
his
tyme
for
an
heretike
,
was
not
held
and
taken
for
such
by
any
of
that
tyme
or
any
tyme
after
that
was
not
an
heretike
himselfe
,
let
Oules
eie
I
say
spie
but
one
example
of
this
,
out
of
all
antiquitie
and
it
shal
be
sufficient
.
Wherfore
to
end
all
his
matter
about
Imperial
lawes
for
punishing
of
heretikes
,
and
approuing
therof
both
by
the
Apostle
,
and
by
S.
Augustine
(
which
yet
other
Protestants
hitherto
did
neuer
vrge
,
as
this
witles
minister
doth
)
let
the
reader
marke
this
firme
deduction
,
and
playne
demonstration
,
all
those
foresaid
Christian
and
Catholike
Emperors
so
much
comended
by
S.
Augustine
,
and
other
Fathers
following
after
him
,
to
wit
,
Gratian
,
Valentinian
,
Theodosius
,
Marcian
,
Arcadius
,
Honorius
,
Iustinian
and
others
,
Now
then
I
would
aske
by
what
equity
or
reason
this
later
brood
comming
forth
of
this
Church
,
and
rebelling
against
it
can
cal
those
men
heretikes
that
remayned
in
the
fayth
of
the
foresaid
Church
,
and
moreouer
wil
say
,
that
they
must
be
punished
by
the
same
lawes
,
that
the
foresaid
Catholike
Emperors
made
against
those
,
that
impugned
that
Churche
.
This
I
say
,
I
would
haue
our
new
Oedipus
to
answere
,
and
in
the
meane
space
,
the
discrete
reader
may
consider
how
it
can
be
answered
by
him
,
&
so
blush
for
him
that
hath
not
byn
ashamed
to
bring
in
so
cleare
a
conuiction
against
himselfe
.
One
onely
sillie
shift
,
or
pettie
cauil
this
minister
perhaps
may
run
vnto
,
as
dyuers
of
his
fellowes
are
wont
with
a
brasen
affirming
,
that
the
visible
Catholike
,
and
Roman
Church
when
Luther
began
,
was
not
the
same
,
that
it
was
when
those
Emperors
made
those
lawes
;
but
then
I
would
aske
him
,
when
it
changed
,
and
how
,
and
by
what
meanes
so
great
a
body
so
generally
planted
,
so
strengthened
,
and
fortifyed
not
only
by
Gods
spirite
,
but
also
by
learned
men
,
Doctors
,
Councels
in
euery
age
,
could
come
to
be
changed
and
perish
without
testimony
of
any
one
wryter
,
or
historiographer
without
noyse
,
contention
,
or
contradiction
of
any
?
The
Emperors
are
knowne
that
liued
,
and
raigned
in
this
meane
space
,
and
except
two
or
3.
(
as
Leo
the
third
called
Isaurus
and
his
sonne
Constantine
the
fifth
surnamed
Capronius
)
which
fel
into
heresyes
,
and
were
noted
,
and
condemned
by
the
same
Churche
)
all
the
rest
liued
and
dyed
in
one
Religion
of
their
ancestors
.
The
Popes
also
from
Ioannes
primus
before
mentyoned
to
whom
Iustinian
the
Emperor
wrote
his
decree
,
vnto
Leo
decimus
,
when
Luther
beganne
are
in
number
about
17c
.
all
of
one
religion
,
nor
can
it
be
shewed
that
any
one
Pope
impugned
his
predecessor
in
matters
of
fayth
.
This
demonstration
is
as
cleare
then
as
that
3.
and
4.
do
make
7.
for
when
Luther
and
Lutherans
began
their
new
sects
,
Wherfore
to
draw
to
an
end
of
this
his
preface
,
&
to
draw
our
doughtie
Minister
out
of
the
dyke
of
imperrinent
discourses
,
after
a
litle
ruffle
of
choler
wherin
he
saith
that
the
proud
and
presumptuous
Iesuite
calling
himselfe
N.
D.
had
presented
his
ward-word
to
her
Maties.
Counsel
,
he
telleth
vs
what
an
heretical
new
enterprise
he
hath
taken
in
hand
,
I
haue
(
sayth
he
)
to
meet
him
at
euery
turne
with
my
answere
to
this
noddy
conioyned
a
briefe
discourse
,
and
in
certayne
new
Encounters
drawing
him
into
a
new
combat
,
proued
,
that
Popish
religion
is
neyther
Catholique
nor
ancient
,
nor
true
religion
,
nor
the
true
Church
of
Christ
,
nor
the
Popes
agents
that
haue
byn
executed
for
traytors
;
true
martyrs
,
&c.
Thus
he
vaunteth
what
he
would
do
as
Goliath
did
,
As
for
my
presumption
in
presenting
my
defence
,
and
ward
vnto
the
Lords
of
her
Maᵗⁱᵉˢ.
Counsel
,
To
their
Honours
I
appealed
then
with
iust
reason
,
&
shal
do
now
agayne
in
the
end
of
this
my
book
,
to
cal
these
two
defendants
to
account
of
the
crymes
of
flattery
forgery
,
&
sycophācy
,
vsed
by
them
in
this
their
writing
,
to
the
end
that
if
my
seueral
warnings
which
I
am
to
geue
them
after
all
the
Encounters
do
not
worke
some
good
in
them
,
yet
at
least
wyse
their
honours
authority
,
and
respect
may
make
them
blush
and
put
them
to
silence
.
Last
of
all
the
Ministers
conclusion
is
this
,
not
vnlike
to
the
premisses
.
This
(
sayth
he
)
I
may
boldly
say
that
I
haue
not
followed
the
aduersaryes
vayne
in
scurrilous
scoffing
,
nor
his
vanity
in
ruffinlike
bragging
.
Boldly
yow
may
say
it
S.
Minister
,
but
how
truly
your
writing
it self
wi●-shew
afterward
,
and
hath
in
part
already
.
And
I
doubt
whether
euer
any
of
your
coate
(
yf
yow
haue
any
certayne
coate
to
be
knowne
by
,
and
be
not
of
euery
coate
)
haue
so
much
exceeded
in
all
these
three
poynts
of
scurrility
,
vanity
,
or
rayling
as
yow
haue
done
,
for
which
cause
yow
are
forced
also
to
put
on
the
visard
of
O.
E.
for
couering
your
shame
.
It
followeth
further
.
But
why
shou●d
I
goe
about
(
say
yow
)
to
excuse
my selfe
before
the
faultes
be
proued
,
percase
it
is
no
fault
to
write
as
I
haue
done
.
Lo
heere
an
other
qualification
of
the
matter
,
before
he
denyed
it
,
now
he
putteth
it
in
doubt
and
percase
,
but
heare
yet
further
.
And
were
it
a
fault
(
sayth
he
)
yet
I
trust
thou
wilt
beare
with
my
weaknes
,
seing
as
the
Apostle
sayth
,
all
of
vs
offend
in
many
things
.
Heere
Io
is
the
last
refuge
and
excuse
of
all
to
wit
,
by
weaknes
,
&
that
all
do
offend
in
many
things
.
To
the
first
if
it
be
weaknes
of
brayne
and
wit
,
it
is
pardonable
,
for
that
it
is
forcible
,
but
if
it
be
weaknes
of
manners
and
honestly
it
is
a
fowle
fault
in
a
prelate
and
preaching
deane
that
should
strengthen
others
.
To
the
second
,
though
all
offend
in
many
things
,
yet
that
it
is
no
iust
excuse
in
euery
thing
,
for
yf
this
answere
might
be
admitted
at
Newgate
sessions
,
when
those
good
fellowes
are
brought
foorth
to
be
arraygned
of
their
offences
,
then
fewe
or
none
would
go
to
Tyborne
,
but
as
there
in
those
kind
of
people
many
wickednesses
are
pardoned
,
and
some
offences
punished
,
the
one
in
mercy
the
other
in
iustice
so
it
should
be
with
this
fellow
also
,
and
may
perhaps
one
day
,
if
he
come
to
an
indifferent
session
:
In
the
meane
space
I
am
content
to
conclude
as
he
doth
to
the
reader
,
and
in
his
owne
words
.
Read
(
sayth
he
)
with
indifferency
,
and
weigh
my
allegations
and
compare
deligentlie
my
defence
with
the
Noddyes
chalenge
,
and
then
vse
thy
libertie
in
iudgement
,
to
discerne
who
is
the
Noddye
.
THE
FIRST
ENCOVNTER
ABOVT
BLESSINGES
AND
CVRsinges
brought
in
by
change
of
Catholike
Religion
in
England
.
THE
ARGVMENT
.
This
first
Encounter
about
blessings
and
benefites
,
cursinges
and
calamityes
ensuing
vpon
the
change
of
Catholyke
religion
in
our
Country
,
or
threatning
to
ensue
,
was
the
first
and
principal
matter
taken
out
of
S.
Francis
Hastinges
Watch-word
by
the
Warder
to
be
incountred
vpon
,
as
an
argument
both
of
moment
and
vtility
to
be
handled
,
and
wel
considered
,
as
sufficiently
appeareth
by
the
Warders
discourse
therof
;
whervnto
both
the
knight
and
his
aduocate
O.
E.
hauing
replyed
,
N.
D.
maketh
this
reioynder
,
diuiding
the
same
for
more
perspicuityes
sake
into
19.
Chapters
,
which
follow
in
order
.
A
BRIEFE
SVMMARIE
of
all
,
that
before
hath
byn
said
,
or
now
is
to
be
added
about
this
first
Encounter
of
Blessinges
and
cursinges
by
change
of
Catholike
Religion
.
CHAP.
1.
TOVCHING
the
seueral
argumentes
of
the
Watch-word
and
Ward-word
in
general
,
as
also
of
this
second
reioyneder
&
combat
betwene
Sir
Francis
and
me
,
in
this
his
Wast-word
and
my
Warn-word
,
as
in
like
maner
the
late
arriual
of
O.
E.
his
,
Wrangle-word
sufficient
hath
byn
said
before
in
the
preface
to
the
whole
worke
,
as
also
in
the
epistle
to
O.
E.
himselfe
,
and
in
the
annotations
vpon
both
their
letters
to
the
Reader
,
so
as
now
we
are
only
to
treat
of
the
proper
subiect
of
this
first
Encounter
,
which
is
this
,
that
S
ir
.
F.
H.
being
entred
into
a
serious
contemplation
in
the
height
of
his
careful
watch
ouer
England
and
thinking
to
imitate
perhaps
herin
the
spirit
of
some
hidden
prophet
(
whome
he
desired
to
resemble
)
estemed
it
not
only
expedient
,
but
incident
also
to
the
vigilancy
of
the
office
of
a
general
watchman
,
taken
vpon
him
by
his
owne
election
,
&
not
by
any
mans
commission
to
forwarne
the
people
not
only
of
great
and
mighty
fayned
daungers
hanging
ouer
them
,
from
Catholikes
,
but
also
of
innumerable
new
deuised
blessings
,
benefits
and
benedictions
abounding
among
them
,
and
flowing
to
them
daylie
by
the
fortunate
chaunge
of
ould
religion
into
Protestancy
,
Yf
I
should
take
vpon
me
to
enter
into
the
enumeration
of
all
the
bene●its
and
blessings
that
from
the
Almightie
haue
byn
powred
vpon
this
litle
Isle
of
England
,
&c.
And
herevpon
concludeth
that
seing
they
had
gotten
so
greatly
already
by
the
bargaine
,
they
should
be
merry
and
go
forward
,
and
neuer
thinke
of
returne
,
&c.
and
this
was
the
beginning
of
his
watch-word
.
To
which
the
Warder
,
thinking
it
expedient
to
oppose
himselfe
,
my
people
they
that
say
thou
art
blessed
,
are
those
that
deceiue
thee
▪
shewing
further
the
great
inconueniences
,
hurts
,
daungers
,
damages
,
and
pernitious
effects
of
such
flattering
tongues
in
common
wealthes
,
&
that
himselfe
doth
contradict
himselfe
in
this
very
poynt
soone
after
;
talking
nothing
els
but
of
feares
,
frights
,
and
terrours
by
daungers
and
miseries
imminent
to
our
countrey
,
And
then
passing
on
to
the
poynt
it selfe
more
in
particuler
he
reduceth
all
benefits
and
blessings
that
haue
happened
to
England
,
or
can
happen
,
vnto
two
general
heads
or
branches
that
is
spiritual
touching
religion
:
and
temporal
concerning
the
common
wealth
,
and
in
both
these
kinds
,
he
sheweth
by
many
weightie
arguments
,
that
not
blessings
,
but
cursings
,
not
benefits
but
calamityes
,
haue
&
are
lyke
to
fal
vpon
our
country
,
by
this
fatal
&
vnfortunate
change
of
Religion
,
giuing
manifest
examples
in
both
sortes
,
and
concludeth
with
a
brief
repetition
of
all
,
and
this
is
the
summe
of
the
warders
answere
to
this
first
Encounter
of
imagined
blessings
.
But
vpon
this
poynt
replyeth
now
agayne
the
K.
in
this
his
Apology
or
defence
,
Liberty
of
reading
Scriptures
in
vulgar
languages
,
Publique
prayer
in
English
exercise
of
good
works
more
then
be●ore
,
freedome
from
persecution
,
deliuerance
from
intolerable
exactions
,
long
peace
;
power
in
forrayne
countryes
,
wealth
of
the
land
,
multitude
of
subiects
seuenfold
increased
,
since
the
beginning
of
this
change
of
religion
.
This
is
the
summe
of
his
Apologie
to
this
Encounter
,
the
warne●
now
(
who
before
was
only
a
warder
as
yow
haue
heard
)
and
besyds
his
wards
,
warneth
also
the
watchman
of
his
wants
in
this
his
Wast-word
,
shewing
first
,
that
all
his
defence
is
but
verbal
and
impertinent
speach
,
and
consequently
iustly
termed
by
him
a
Wast-word
:
for
that
to
flatter
,
and
detest
I
flattery
at
one
tyme
,
is
no
defence
,
or
iust
excuse
,
of
flattery
but
rather
folly
,
and
impudency
ioyned
to
flattery
,
and
that
it
litle
easeth
him
or
helpeth
his
cause
,
if
there
should
be
so
great
flattery
in
Rome
as
he
sayth
,
seing
that
this
iustifieth
not
▪
nor
authorizeth
any
flattery
vsed
by
him
in
England
,
that
it
is
vayne
and
ridiculous
to
vaunt
of
blessings
past
,
and
not
present
,
seing
the
present
and
future
is
that
which
importeth
most
,
and
not
that
which
is
past
,
and
more
ridiculous
,
for
that
if
they
were
true
blessings
which
are
past
,
they
were
brought
in
and
lefte
by
the
old
Catholique
religion
,
and
if
they
be
not
now
present
,
it
is
for
that
the
new
religion
hath
lost
them
:
that
the
ten
new
felicityes
now
freshly
deuised
,
and
brought
in
by
the
K.
are
neyther
true
in
themselues
nor
in
the
nature
of
blessing
,
but
rather
quite
contrarie
,
and
others
nothing
pertinent
to
the
purpose
,
and
diuers
of
them
of
no
consideration
at
all
,
but
rather
fond
and
contemptible
mockeryes
.
And
finally
that
Sr.
F.
his
running
out
of
the
feild
,
And
first
in
general
I
must
say
in
his
prayse
,
and
commendation
,
This
is
his
Catalogue
,
which
yf
yow
compare
with
that
of
S.F.
before
(
which
must
be
presumed
,
that
this
man
had
seene
,
for
so
much
as
it
was
first
published
and
printed
)
yow
shal
perceyue
that
saying
of
old
Tertullian
to
be
true
,
And
truly
this
kind
of
writing
(
seing
these
fellowes
wil
needs
write
)
ought
not
to
mislike
vs
,
And
for
that
the
supplements
added
by
O.E.
vnto
the
answere
of
S.F.
are
loose
●hings
without
order
or
methode
,
OF
THE
FIRST
charge
of
flattering
the
state
of
England
,
layd
to
Sir
F.
and
of
his
owne
contradiction
to
himselfe
therin
;
about
the
deuised
blessings
of
his
newe
Ghospel
.
CAP.
II.
WHeras
the
warder
layd
palpable
flatterie
to
Sir
F.
charge
about
his
ydle
vaunt
of
innumerable
blessings
,
and
benedictions
ensued
to
England
by
change
of
old
religion
,
he
answereth
thervnto
now
with
this
preface
or
proeme
.
he
doth
so
heinouslie
charge
me
with
the
odious
cryme
o●
flatterie
(
which
I
hate
naturally
as
a
badge
of
a
bas●
mynd
,
but
much
more
through
Christian
knowledg●
as
most
contrarie
thervnto
)
I
haue
thought
it
not
a
misse
to
shape
a
short
answere
vnto
it
,
in
suspicion
of
heresie
;
Hierome
(
as
Bishop
Iewel
alleadgeth
him
)
would
haue
no
man
pacient
,
&
though
I
wil
not
burst
out
into
any
impacience
(
as
considering
more
what
is
fit
for
me
to
speake
then
for
him
to
heare
)
yet
I
hold
that
in
the
greiuous
accusation
of
flatterie
,
I
ought
not
to
be
silent
.
Marke
reader
the
poyntes
;
he
wil
shape
an
answere
,
but
how
he
shapeth
it
,
yow
shal
after
see
,
he
wil
not
breake
into
any
impacience
,
this
promise
how
wel
it
is
obserued
his
future
scolding
,
and
contumelious
words
wil
declare
,
and
I
shal
endeuour
to
put
yow
in
mynd
therof
,
now
and
then
when
I
passe
by
it
.
Hierome
said
(
as
Bishop
Iewel
alleadgeth
)
that
in
suspition
of
heresie
no
man
must
be
pacient
.
Iewel
is
aleadged
heere
with
more
honour
then
Hierome
,
Iewel
is
named
Bishop
which
he
neuer
was
,
and
Hierome
is
not
called
Saint
,
which
he
was
;
and
is
,
no
place
in
eyther
of
them
is
cyted
where
the
words
may
be
read
;
Hierome
speaketh
of
heresy
not
of
flatterie
,
S.F.
would
excuse
himselfe
of
flatterie
,
not
of
heresy
for
in
heresy
he
delighteth
;
and
how
then
do
these
things
agree
,
and
if
for
further
proofe
I
should
aske
him
whether
he
or
M.
Iewel
wil
stand
to
S.
Hieromes
definition
of
heresy
and
hereticks
euen
in
those
very
books
where
he
hath
this
sentence
of
impacience
against
heresie
,
to
wit
in
those
he
wrote
against
Iouianus
and
Vigilantius
,
whom
he
condemneth
,
and
calleth
heretiks
for
the
very
same
opinions
that
Sir
F.
&
M.
Iewel
do
hold
for
ghospelyke
good
doctrine
,
about
Virginitie
,
prayer
to
Saynts
,
lights
at
Martyrs
●ombes
and
the
like
.
If
I
should
aske
them
(
I
say
)
this
question
,
whether
they
would
stand
to
S.
Hieromes
definition
of
an
heretik
,
all
the
wor●d
seeth
they
would
fly
from
it
for
so
muche
as
he
calleth
them
hereticks
for
holding
those
protestantical
opinions
contrarie
to
the
vniuersal
consent
of
the
catholike
Churche
in
those
dayes
,
as
our
men
do
at
this
day
,
and
how
then
do
they
alleadge
S.
Hierome
in
matter
of
heresie
,
as
though
he
were
there
frend
or
fauored
them
?
But
to
let
passe
this
matter
of
heresie
out
of
S.
Hierome
,
whom
in
deed
of
all
Fathers
they
least
can
beare
,
and
do
cal
him
often
both
borne
papist
,
and
scoulding
doctor
.
His
second
defence
is
that
greater
flatterie
may
be
found
in
Rome
to
the
Pope
then
he
vseth
to
the
Queene
and
state
of
England
,
I
would
send
yow
(
sayth
he
)
to
the
Popes
pallace
where
a
man
may
fynd
more
shameles
flatterers
then
I
thinke
were
euer
to
be
found
in
any
Christian
Princes
Court
.
Panormitan
(
sayth
he
)
as
by
sundry
learned
men
he
is
aleadged
shameth
not
to
flatter
your
Pope
so
farre
,
as
to
make
him
almost
aequal
with
God
,
saying
Eccepto
peccato
Papa
potest
quasi
omnia
facere
quae
Deus
potest
:
Synne
excepted
the
Pope
can
in
a
manner
do
all
things
that
God
can
doe
.
Thus
sayth
our
knight
wherin
I
would
aske
him
first
,
why
he
had
not
cyted
the
worke
or
booke
of
Panormitan
or
at
leastwyes
some
one
of
those
learned
men
of
his
syde
,
by
whom
he
sayth
that
Panormitan
is
alleadged
,
if
he
omitted
the
citation
by
negligence
it
was
great
ouersight
in
so
weightie
a
matter
,
if
of
wil
and
purpose
it
was
fraud
,
if
he
red
no●
the
Authors
himself
but
trusted
Ministers
notebookes
,
it
was
lightnes
and
simplicite
,
if
his
learned
men
that
aleage
Panormitan
and
accuse
him
as
he
doth
,
do
not
cyte
or
quote
the
place
no
more
then
he
,
it
is
the
same
fault
in
them
,
and
a
signe
that
they
are
afraid
to
be
taken
tripping
,
and
this
complaint
I
shal
be
forced
to
make
often
,
for
that
this
shifte
is
ordinary
among
them
,
not
to
cyte
their
Authors
.
But
now
to
the
matter
it self
,
I
say
that
after
muche
seeking
in
Panormitan
,
I
wil
giue
vnto
thee
the
keyes
of
the
kingdome
of
heauen
,
whatsoeuer
thow
loosest
shal
be
loosed
and
what
soeuer
thow
byndest
shal
be
bound
,
&c.
vpon
which
commission
Panormitan
saith
,
that
Hostiensis
founded
his
doctrine
in
these
wordes
:
This
is
the
doctrine
of
Hostiensis
expounded
by
Panormitan
,
And
albeit
heretikes
doe
wrangle
herein
and
seek
to
make
the
matter
odious
(
as
they
are
wont
)
by
putting
downe
the
bare
proposition
of
comparing
the
Pope
with
God
without
any
explication
at
all
,
And
so
much
of
this
scornful
obiection
guilfully
cast
out
by
heretiks
to
deceaue
the
symple
and
to
terrify
them
by
comparing
God
and
the
Pope
without
any
exposition
or
explication
as
yow
haue
heard
;
which
fraud
I
passe
ouer
with
diuers
other
such
ridiculous
speeches
auouched
out
of
other
Canonistes
in
this
place
,
without
cyting
booke
,
volume
,
place
or
chapter
,
and
not
woorth
the
answering
,
and
therfore
I
wil
only
mentyon
our
knights
conclusion
which
is
this
.
And
in
a
woord
(
saith
he
)
the
Canonists
say
roundly
in
the
glosse
,
Dominus
noster
Deus
Papa
,
our
Lord
God
the
Pope
.
If
the
Canonists
so
roundly
affirme
it
,
Aug.
Steuchus
with
a
notorious
falsification
,
as
in
the
chapter
following
shal
be
shewed
.
But
yet
heere
to
help
out
S.F.
with
some
parte
of
his
credit
,
D.
noster
D.
Papa
.
both
D.D.
signifying
a
double
Dominus
,
which
some
cauilling
heretike
espying
,
&
iudging
it
inconuenient
to
repeat
Dominus
twyse
,
would
needs
inforce
the
second
D.
to
be
set
for
Deus
;
This
is
my
coniecture
confirmed
somwhat
by
the
similitude
of
a
like
fond
chance
wherof
I
haue
heard
as
happened
in
the
subscription
of
an
English
letter
written
from
certayne
Maryners
to
the
Lord
Admiral
in
these
words
:
To
the
right
honorable
our
good
L.
the
L.
Admiral
which
second
L.
a
simple
fellow
interpreted
to
signifie
the
lady
Admiral
saying
,
that
the
first
L.
signifying
the
Lord
himselfe
,
the
second
L.
must
needs
signifie
also
his
lady
.
If
I
misse
in
this
coniecture
or
comparison
S.
F.
is
cause
therof
that
cyted
not
the
text
,
therby
to
cleare
all
matters
,
and
to
deliuer
both
vs
of
this
doubt
,
and
himselfe
of
new
suspition
of
imposture
.
And
albeit
this
were
a
sufficient
answere
to
so
foolish
obiections
without
testimony
,
or
authority
,
yet
for
that
our
K.
wil
needs
seeme
so
learned
a
bible
clarke
,
as
to
terrifie
the
people
with
the
name
of
God
imparted
to
creatures
,
Diua
Elizabetha
at
euery
word
,
but
all
may
passe
with
these
men
so
it
be
not
to
the
Pope
.
And
yet
one
thing
yow
must
note
,
that
whatsoeuer
Canonist
,
or
other
Catholique
do
attribute
to
the
Pope
it
is
not
in
respect
of
his
person
,
but
of
his
office
,
and
place
vnder
Christ
,
so
that
if
they
flatter
they
flatter
the
office
,
not
the
man
,
but
Diua
Elizabetha
flattereth
the
person
,
and
so
it
is
flat
and
grosse
flattery
.
But
let
vs
go
forward
.
Yow
haue
heard
then
the
two
first
wayes
wherby
the
K.
goeth
about
to
excuse
himselfe
from
flattery
,
wherof
the
first
is
but
fond
,
and
the
second
fraudulent
,
there
followeth
a
third
which
is
both
impertinent
and
ridiculous
.
For
wheras
he
is
accused
by
the
warder
to
be
contrary
to
himselfe
,
He
that
wil
consider
(
saith
the
warder
)
with
iudgment
,
For
notwithstanding
the
rare
partes
,
and
good
intentions
of
her
Maiestie
in
this
her
gouernment
(
which
no
man
denyeth
,
nor
yet
conioyneth
with
the
euil
successe
of
this
alteration
of
religion
,
as
wel
knowne
not
to
haue
proceeded
of
her
owne
inclination
at
the
beginning
)
who
is
there
so
simple
that
discouereth
not
,
or
so
euil
affected
that
rueth
not
from
his
hart
the
difficultyes
already
growne
,
and
growing
dayly
by
this
most
vnfortunate
,
and
fatal
alteration
of
religion
?
the
fountayne
and
welspring
whence
all
the
rest
of
this
our
litle
Islandes
benefits
,
and
blessings
do
yssue
and
flow
.
Nay
doth
not
the
seely
man
himselfe
in
all
this
furious
,
&
sk●rneful
libel
of
his
,
endeauour
to
lay
before
vs
a
thousand
feares
,
and
fryghtes
of
imminent
perills
,
which
he
sayth
hang
ouer
vs
,
by
the
diuision
of
hartes
,
of
hands
,
of
iudgements
of
affections
,
of
partes
,
and
partialityes
,
and
factions
within
the
realme
?
or
is
his
whole
argument
any
thing
els
in
effect
,
but
a
timerous
abodement
of
infinite
ruynes
,
that
do
beset
the
realme
at
this
day
?
And
are
not
his
owne
wordes
these
,
after
a
long
discourse
of
peryls
,
I
doubt
not
)
deare
countrymen
)
but
that
yow
are
men
of
Wisdome
,
and
can
easelie
conceaue
what
daungers
we
stand
in
,
by
that
which
hath
byn
set
downe
before
.
And
after
a
litle
.
The
lyfe
of
religion
;
of
Queene
and
countrie
;
is
at
the
stake
.
And
how
then
doth
he
pipe
vnto
vs
this
fayned
note
of
melancholie
musicke
,
amidst
so
many
dreadful
cares
and
sorrowes
?
hath
he
not
read
that
Musica
in
luctu
importuna
narratio
.
This
said
I
then
,
what
answereth
our
knight
with
his
Ministers
now
after
so
long
so
large
,
and
so
mature
deliberation
of
two
yeares
?
Yow
shal
haue
it
briefelie
deliuered
.
First
they
runne
againe
(
a
very
graue
shifte
)
to
an
other
verse
or
two
out
of
a
poet
against
flaterie
and
dissimulation
,
for
with
this
kynd
of
armoure
Winchester
schole
(
where
afterward
he
braggeth
to
haue
byn
brought
vp
)
did
somwhat
furnish
our
knight
;
No
contrariety
betwixt
our
present
dangers
and
our
former
blessings
.
Wherby
he
yeildeth
to
his
aduersarie
in
the
thing
it selfe
as
yow
see
,
and
varyeth
onlie
in
the
tyme
,
confessing
that
England
is
not
blessed
for
the
present
,
but
was
in
old
dayes
,
which
being
past
it
remayneth
rather
cursed
now
,
if
perils
,
cares
,
and
frightes
be
curses
,
and
yet
in
his
former
booke
(
if
yow
remember
)
all
seemed
to
be
present
b●essednes
,
In
which
example
though
I
could
trip
him
for
alleaging
a
false
cause
of
Iosias
murther
(
for
he
was
)
slayne
through
his
owne
fault
,
&
not
the
peoples
,
for
that
expresly
against
Gods
commandement
,
No
way
then
can
S.
F.
deliuer
himselfe
soundlie
from
the
charge
of
flatterie
in
his
former
fond
florish
of
protestant
blessings
except
he
could
shew
vs
in
deed
some
special
Catalogue
of
blessings
,
&
benedictions
which
England
hath
recey●ed
eyther
spiritual
or
temporal
or
both
by
chang●ment
vnto
his
religion
,
more
then
it
had
be●ore
vnder
Catholique
Religion
which
obligation
of
playne
proofe
the
K.
preceyuing
,
hath
taken
vpon
him
at
length
to
set
vpon
that
enterprise
,
and
laying
his
head
togeather
with
the
consistorie
of
his
ministers
hath
shaped
vs
out
tenne
new
fresh
benedictions
,
and
blessings
neuer
hard
of
before
,
or
had
(
I
thinke
)
in
consideration
:
which
now
we
are
to
examine
and
discusse
as
they
ly
in
order
.
But
first
we
must
see
what
Minister
O.
E.
bringeth
after
the
K.
whose
book
came
to
my
hand
when
this
was
written
,
and
I
haue
promised
to
geue
him
a
place
also
in
the
enterlude
when
his
turne
cometh
,
and
when
he
bringeth
any
thing
different
from
the
former
or
worthy
the
mentioning
.
PROCTOR
O.
E.
IS
called
vp
the
stage
to
tel
his
tale
&
to
help
out
Sr.
F.
in
this
matter
of
flattering
the
state
,
and
how
he
playeth
his
parte
farre
worse
&
more
ridiculously
then
the
knight
himself
.
CAP.
III.
I
Haue
promised
the
(
gentle
Reader
)
to
exhibite
a
short
view
of
the
principal
pointes
which
Proctor
O.
E.
bringeth
after
Sr.
F.
(
if
any
may
be
called
principal
of
so
paltrie
wares
)
in
his
late
Wrangle-word
freshlie
come
out
of
England
which
bringeth
such
trash
so
stuffed
with
impotent
and
impudent
rayling
as
maketh
Sr.
F.
seeme
many
tymes
a
graue
&
moderate
writer
,
though
often
also
he
wil
not
yeild
to
the
other
,
we
shal
compare
both
&
so
yow
may
iudge
.
First
this
O.E.
setteth
downe
my
beginning
of
the
Ward-word
thus
;
He
beginneth
with
a
longe
tale
of
flattery
(
saith
he
)
&
of
the
harmes
ensuing
therof
,
and
at
his
first
setting
out
entereth
into
a
common
place
as
it
were
into
a
common
Inne
pleasing
and
resting
himselfe
,
but
tyring
and
harrying
his
reader
with
his
n●edles
fooleryes
.
By
this
yow
may
see
the
mans
veyne
,
desyring
to
say
somewhat
,
and
aduenturing
to
say
any
thing
,
true
or
false
,
for
that
the
matter
of
flatterie
in
the
Ward-word
is
but
touched
in
a
word
or
two
,
and
the
application
insueth
presentlie
;
his
humor
therfore
is
discouered
in
vsing
so
base
a
similitude
of
common
Innes
and
common
places
therto
adioyning
,
wherwith
it
may
be
,
this
minister
is
more
delighted
,
then
euery
one
of
his
fellowes
,
But
let
vs
heare
him
out
further
.
What
skilleth
it
(
saith
he
)
to
know
what
a
daungerous
beast
a
flatterer
is
?
Let
any
man
read
the
first
Page
of
the
ward-woord
,
and
then
tel
me
,
whether
this
Minister
haue
any
sorehead
at
all
(
though
his
head
be
great
enough
)
who
saith
that
I
do
not
so
muche
as
goe
about
to
proue
any
such
matter
against
S
●
.
F.
that
he
flattered
the
State
,
the
whole
butte
of
my
discourse
in
that
place
being
nothing
els
,
but
to
shew
that
S.
F.
and
his
fellowes
who
preach
so
many
blessings
of
England
by
change
of
Religion
(
from
whence
yt
hath
receu●d
indeed
so
many
manifest
hurtes
and
dangers
)
must
needs
be
famous
flatterers
.
And
this
Minister
an
Archparasyte
that
blusseth
not
to
persuade
S.
F.
that
I
durst
not
so
muche
as
goe
about
to
proue
flattery
against
him
,
when
notwithstanding
that
was
my
whole
argument
,
as
before
yow
haue
heard
.
But
wil
yow
here
,
an
other
impudency
as
gros
as
this
,
and
thereby
learne
to
know
the
man
,
heere
at
the
very
beginning
,
harken
then
what
he
saith
of
the
Warder
,
for
talking
of
difficulties
rysen
and
rysing
by
change
of
Religion
.
His
aduersaries
(
saith
he
)
do
easely
discouer
his
notorious
ympudency
,
Lo
gentle
Reader
,
what
he
saieth
and
whether
it
be
notorious
impudencie
in
me
to
say
,
that
some
difficulties
haue
rysen
in
England
and
other
countryes
by
alteration
of
Religion
,
or
in
him
to
hold
this
for
impudencie
,
and
further
to
affirme
,
that
no
man
can
see
or
truly
affirme
any
suche
matter
,
of
this
I
say
be
thow
thy self
iudge
,
who
perhaps
daylie
feelest
some
part
of
these
difficulties
by
the
troubles
feared
as
rysing
from
this
fountaine
and
origyn
.
But
now
to
go
forward
in
this
matter
of
flattery
how
doth
this
minister
proceed
therein
after
the
K.
yow
shal
here
his
method
.
Petrus
Bizarrus
an
Italian
in
his
storye
of
Genua
and
is
glad
by
this
occasion
to
say
somewhat
,
wherof
he
may
hope
to
receaue
a
good
fee
,
&
withall
to
make
yt
seeme
that
we
are
enemies
of
her
Maᵗⁱᵉˢ.
praises
which
is
calumnious
&
parasitical
for
we
do
disioyne
the
harmes
ensued
by
change
of
Religion
from
her
Maᵗⁱᵉˢ.
gouernment
,
and
do
most
willingly
acknowlege
the
personal
praises
of
her
Matie
seperated
from
Religion
,
wherof
the
Warder
layd
not
the
fault
on
her
,
nay
rather
expresly
excepted
yt
,
though
this
companion
in
repeating
his
woords
omitteth
that
parte
of
purpose
and
most
malitiously
,
not
being
desyrous
the
Warder
should
shew
so
dutiful
affection
and
good
opinion
of
her
Maᵗⁱᵉˢ.
person
,
and
therby
cut
of
the
argument
of
this
cauillers
long
and
ydle
babbel
fownded
vpon
this
calumniation
;
After
his
discourse
of
the
praises
of
her
Matie.
he
entreth
to
shew
that
Catholikes
do
maligne
and
enuy
these
praises
(
and
yet
was
Ozorius
a
Catholike
whom
he
alleageth
for
the
greatest
prayser
)
and
so
was
also
so
far
as
we
know
Bizarrus
the
other
praiser
.
The
wicked
doth
abhorre
those
that
walke
aright
,
Yet
this
prating
companion
to
seeme
to
say
somewhat
in
hatred
of
Catholikes
&
flatterie
of
her
Matie.
wil
needs
be
pratlyng
of
these
affayres
,
&
not
content
with
this
goeth
further
to
renew
worse
sores
,
and
to
accuse
both
K.
Henry
himselfe
,
and
all
the
State
and
Parlament
of
that
tyme
with
wilful
murder
and
tyranny
towards
that
lady
and
Queene
,
saying
,
The
Popes
adhaer●ntes
in
England
neuer
ceased
vntil
they
ha●
brought
her
Maties
most
innocent
Mother
to
her
end
,
which
was
the
greatest
griefe
that
tormented
the
King
lying
on
his
death
bed
,
sore
repenting
himselfe
for
the
wrongful
shedding
of
the
innocent
Queenes
blood
,
neyther
did
they
onlie
murder
the
innocent
Mother
,
but
also
sought
by
act
of
Parlament
to
disable
,
and
from
the
succession
to
exclude
the
daughter
.
All
this
how
true
or
vntrue
it
is
,
the
storie
and
actes
of
Parlaments
of
K.
Henries
lyfe
do
testifie
,
One
thing
is
certayne
that
howsoeuer
the
matter
passed
at
that
tyme
for
iustice
or
iniustice
,
the
cheife
doers
therof
next
to
the
king
himselfe
were
prote●●ants
namelie
Cromwel
&
Cranmer
that
could
do
most
with
him
at
that
tyme
,
Sycophantes
calumniation
affirming
the
said
Queens
death
to
be
procured
by
the
Popes
adherents
in
England
haue
any
probabilitie
at
al
,
seing
that
no
adherent
to
the
Pope
was
in
credit
or
authoritie
in
that
tyme
,
but
rather
in
all
disgrace
and
daunger
and
so
much
of
this
.
After
the
foresaid
Sycophancie
and
foolish
calumniations
vsed
against
Catholikes
for
wishing
euel
to
her
Maiestie
our
Minister
turneth
agayne
to
his
worke
of
flatterie
,
and
telleth
more
prayses
of
her
Maiesties
gouernment
,
as
though
our
businesse
,
and
controuersy
stoode
in
this
;
and
not
rather
,
in
the
euel
euents
which
haue
succeeded
by
change
of
religion
.
And
to
helpe
Sr.
F.
out
from
the
charge
of
flatterie
layd
vnto
him
after
much
ydle
babling
,
There
is
that
other
also
how
the
Pope
is
or
may
be
called
God
in
the
sense
before
mētyoned
,
this
man
alleadgeth
it
thus
:
Augustin
Steu●hus
doth
honour
him
as
a
God
,
Audis
(
sayth
he
)
Pontificem
Deum
appellatum
&
habitum
pro
Deo
,
Doest
thow
heare
the
Pope
called
God
and
held
for
God
?
and
then
noteth
in
the
margent
,
contra
donationem
Constantini
,
Steuchus
saith
it
in
his
booke
against
the
Donation
of
Constantyne
;
in
which
fewe
wordes
,
there
are
so
many
cousenages
,
or
rather
knaueries
vsed
,
as
no
man
would
beleeue
,
but
in
such
a
cogging
M●nister
as
comming
latelie
from
Irish
warres
hath
not
learned
yet
to
haue
any
conscience
or
honestie
.
For
first
of
all
that
most
learned
man
Augustinus
Steuchus
Eugubinus
bishop
of
Kysam
wrote
no
booke
against
the
Donation
of
Constantyne
as
heere
is
imposed
vpon
him
,
Laurentius
Valla
the
grammarian
that
fondlie
had
impugned
the
same
.
Secondlie
the
words
heere
alleadged
out
of
Steuchus
though
they
be
in
his
booke
yet
are
they
alleadged
by
him
not
in
his
owne
name
,
but
as
comming
from
Constantyne
the
great
by
the
testimony
of
Nicolaus
primus
Pope
of
Rome
about
800.
yeare
agoe
,
who
cyteth
out
of
the
said
Donation
of
Constantine
,
Heere
now
we
see
how
Pope
Siluester
was
honored
by
our
famous
Britane
Emperour
Constantine
the
great
and
yet
no
man
would
cry
out
then
,
(
à
Constantino
)
therby
to
make
it
seeme
that
Steuchus
spake
this
of
himselfe
,
and
so
to
make
way
to
his
lying
calumn●ation
saying
as
he
doth
,
Augustin
Steuchus
doth
honour
him
as
a
God
,
&
by
this
yow
may
see
in
what
case
men
are
that
beleeue
these
lying
lippes
of
consciēceles
Ministers
vpon
their
words
in
matters
of
their
saluation
,
which
are
commonlie
at
this
day
without
controlment
in
England
,
seing
they
dare
aduenture
to
falsifie
so
openlie
in
points
which
they
may
probably
doubt
to
be
called
to
reckning
for
,
by
their
aduersaries
,
as
we
do
O.E.
in
this
&
other
maters
,
wherin
we
are
to
charge
him
hereafter
.
Diuers
other
places
he
alleadgeth
and
heapeth
togither
taken
out
of
Ministers
note
books
,
to
proue
the
flatterie
of
later
Catholiques
&
Canonistes
to
the
Pope
,
but
they
are
such
as
eyther
make
nothing
to
the
purpose
or
are
corrupted
or
peruerted
by
him
,
or
may
haue
a
very
true
and
pious
sense
in
respect
of
the
Popes
authoritie
and
place
giuen
him
by
Christ
,
if
they
be
wel
and
truelie
vnderstood
,
and
as
much
or
more
was
vsed
by
the
ancient
Fathers
which
these
compagnions
do
auoid
to
recite
of
purpose
,
for
their
credit
sake
,
alleaging
only
later
wryters
,
as
●or
example
the
very
first
place
cyted
by
this
fellow
out
of
Card●nal
Cusanus
is
this
:
these
good
fellowes
for
their
bellies
sake
speake
rayle
,
hold
their
peace
,
wryte
,
faune
,
flatter
and
vnto
the
Popes
pleasure
tu●ne
their
style
.
But
ho
,
(
Sir
swash-buckler
)
harken
to
others
that
had
l●sse
care
of
their
belly
then
yow
and
yours
;
this
of
the
change
of
Gods
iudgment
,
after
the
iudgment
of
the
Church
,
and
of
the
supreeme
Pastor
in
particular
,
is
a
common
saying
of
all
the
Ancient
Fathers
vpon
those
wordes
of
Christ
Whose
sinnes
yow
loose
on
earth
shal
be
loosed
in
heauen
and
whose
ye
retayne
shal
be
reta●ned
.
Qui
terram
incolunt
saith
he
in
his
3.
book
de
sacerdotio
,
To
Priests
that
dwel
and
conuerse
vpon
earth
is
it
committed
to
dispence
matters
that
be
in
heauen
;
an
authoritie
that
God
hath
geuen
neyther
to
Angels
,
nor
Archangels
tyme
in
the
Churche
of
God
?
what
are
yow
I
say
?
Yow
are
the
great
Priest
,
the
highest
Bishop
,
yow
are
Prince
of
Bishops
,
and
heire
of
the
Apostles
,
yow
are
in
Primacy
,
Abel
,
in
gouernment
,
Noë
,
in
Patriarkship
,
Abraham
;
in
order
,
Melchisedech
,
in
dignity
,
Aaron
;
in
authority
,
Moyses
;
in
iudicature
,
Samuel
;
in
power
,
Thus
farre
S.
Bernard
,
and
then
goeth
he
on
to
shew
diuers
playne
places
of
Scripture
for
his
profe
,
and
those
especially
which
S.
Chrysostome
,
and
S.
Hilary
before
mentyoned
,
and
now
I
feare
me
our
minister
Oedipus
wil
say
heere
,
that
S.
Bernard
is
become
a
flatterer
of
Popes
also
as
wel
as
Card.
Cusanus
,
Bellarmin
,
D.
Stapleton
,
and
other
like
,
whose
sentences
he
cyteth
,
but
eyther
vnderstandeth
them
not
,
or
wilfully
peruerteth
their
meaning
to
deceaue
his
reader
,
&
therby
to
seeme
to
haue
somewhat
euer
to
say
,
though
he
say
nothing
,
or
worse
then
nothing
.
And
heere
I
would
leaue
,
now
O.E.
with
his
arte
of
cogging
to
him selfe
,
but
that
he
passeth
on
to
a
contumelious
calumniation
,
or
two
more
against
a
frend
of
myne
,
&
my selfe
.
calleth
Philip
the
second
the
K.
of
Spayne
the
greatest
Monarch
vnder
the
sunne
to
shew
himselfe
to
be
one
of
the
gressest
flatterers
vnder
the
moone
,
It
followeth
,
&
this
Noddy
to
shewe
himse●fe
a
n●ble
paras●e
,
Who
is
the
true
Noddy
in
name
,
&
sense
,
hath
byn
discussed
before
in
my
Epistle
to
the
Noddy-maker
,
but
who
is
Noddy
in
fact
,
and
merit
(
namelie
in
this
place
)
eyther
I
for
saying
,
the
Pope
and
the
K.
of
Spayne
to
be
the
greatest
monarches
of
Christendome
,
the
one
in
Spiritual
iurisdiction
,
the
other
in
temporal
;
or
this
Nodifying
Minister
for
calling
me
noddy
and
noble
parasite
for
this
speach
,
let
all
be
Iudges
that
be
no
Noddyes
,
and
whether
all
these
before
mentioned
,
whom
he
calleth
my
consorts
in
flatterie
may
be
counted
noddyes
also
as
heere
he
signifieth
for
speaking
so
honorably
of
the
Pope
(
wherin
S.
Bernard
,
and
other
ancient
Fathers
must
enter
as
yow
haue
seene
)
let
wyser
heads
then
this
mans
noddle
determine
,
and
so
I
leaue
him
for
this
first
combat
;
after
we
shal
buckle
agayne
,
as
occasion
is
offred
,
and
now
wil
I
passe
to
continue
my
former
treatise
with
S.
F.
about
the
view
of
those
fresh
new
blessings
which
he
hath
presented
vs
as
brought
into
England
by
change
of
Catholike
Religion
.
This
dilation
hath
bene
made
to
geue
his
aduocate
O.E.
place
to
play
a
pageant
also
who
as
being
I
heare
grosser
in
body
than
in
his
two
lettered
name
he
could
haue
no
lesse
roome
for
the
present
,
the
next
tyme
he
cometh
vp
,
we
may
chance
thrust
him
downe
agayne
more
quicklie
,
in
the
meane
space
he
may
breath
himselfe
vntil
he
be
called
vpon
agayne
for
an
other
parte
of
the
Enterlude
.
OF
TEN
NEW
DEuised
blessings
brought
in
by
Sir
F.
as
peculiar
to
his
Ghospel
:
wherof
the
First
is
Vnion
in
doctrine
termed
by
him
vnity
in
verity
,
and
how
false
and
vayne
this
is
.
CAP.
IIII.
ALL
the
former
subiect
of
dispute
and
controuersie
about
flatterie
in
the
two
precedent
Chapters
hath
byn
touching
this
poynt
(
as
yow
haue
heard
)
whether
Sr.
F.
and
his
fellowes
haue
flattered
her
Matie.
and
the
state
or
no
in
telling
them
of
infinite
blessings
,
&
benedictions
both
spiritual
and
temporal
heaped
on
the
same
and
the
r●st
of
the
world
by
change
of
our
ancient
Fathers
Religion
to
the
nouelties
that
after
haue
spronge
vp
,
which
absurd
proposition
the
warder
hauing
impugned
as
ridiculous
and
euidentlie
false
▪
hath
pressed
them
to
shew
some
parte
of
those
infinite
blessings
,
wherof
they
bragged
,
and
Sr.
F.
for
credits
sake
hauing
consulted
with
his
Ministers
very
seriouslie
as
is
to
be
presumed
about
this
weightie
poynt
,
cometh
out
now
with
a
decalogue
of
them
,
à
short
view
of
blessings
spiritual
and
temporal
,
I
proc●ed
to
your
aduertisment
for
a
better
direction
to
mens
iudgments
that
all
blessings
of
a
common
wealth
may
be
reduced
to
two
heades
,
the
one
spiritual
belonging
to
the
soule
&
conscience
,
the
other
temporal
concerning
the
body
and
weale
publique
.
This
is
the
diuision
which
he
promiseth
to
prosecute
and
to
lay
vs
foorth
in
both
kyndes
the
benedictions
,
which
he
and
his
ministers
haue
deuised
for
vs
,
great
and
goodlie
ones
I
doubt
not
but
they
wil
be
,
yow
shal
haue
them
as
they
come
,
wherof
the
formost
as
lady
and
mistresse
of
all
the
rest
is
tearmed
by
him
,
vnitie
in
veritie
importing
that
Protestantes
haue
receyued
this
special
blessing
aboue
Catholykes
,
that
they
haue
great
vnitie
and
concord
among
themselues
in
matter
of
doctryne
,
Yow
haue
no
nose
(
Syr
)
&
this
is
your
priuiledge
aboue
other
men
,
which
is
as
good
and
true
a
priuiledge
as
this
is
a
blessing
of
the
Protestants
to
liue
and
agree
without
dissention
,
which
I
am
forced
for
decyphering
this
first
obiected
blessing
to
prosecute
more
largelie
then
I
had
meant
,
though
yet
I
doubt
not
,
it
may
be
both
profitable
and
not
vnpleasant
to
the
Reader
,
to
see
the
progresse
therof
;
but
yet
first
,
it
is
reason
that
we
heare
Syr
F.
who
going
about
to
imitate
my
speach
vsed
before
in
the
ward-word
for
expressing
the
vnitie
amongst
Catholikes
,
by
the
poyntes
wherin
they
agree
,
he
wil
needs
say
the
same
,
and
applie
it
also
to
Protestants
,
which
I
would
haue
yow
to
consider
,
how
fitly
it
agreeth
.
For
thus
he
sayth
.
First
(
sayth
he
)
there
hath
bene
in
England
since
this
happie
alteration
and
change
from
Popish
superstition
to
Christian
veritie
,
one
God
worshipped
in
spirit
and
truth
,
one
fayth
,
one
beleife
,
one
forme
of
seruice
in
prayer
,
one
number
of
Sacramentes
,
one
head
of
the
Churche
,
which
is
Christ
the
Lord
,
and
his
substitute
annoynted
and
aeppoynted
ouer
vs
our
Soueraigne
and
Queene
,
&c.
And
if
yow
can
like
to
looke
vpon
the
harmonyes
of
confessions
,
yow
shal
fynd
all
the
Churches
of
Christendome
where
the
Ghospel
of
Christ
Iesus
is
imbraced
to
be
of
the
same
iudgement
:
&
in
this
blessed
vnitie
grounded
vpon
veritie
the
Lord
for
euer
keep
vs
.
Lo
heare
(
good
Reader
)
the
bold
assertion
of
a
theological
knight
by
which
thow
maist
see
the
saying
of
S.
Augustine
to
be
true
.
That
the
●orhead
of
heretiks
is
no
forhead
,
if
we
vnderstand
therby
shamfastnes
,
&
not
the
material
part
of
their
bodie
.
For
what
man
in
the
world
that
hath
any
shame
or
modestie
in
him
would
set
downe
in
prynt
such
a
protestation
as
euery
child
that
hath
read
any
thing
or
knoweth
the
state
of
England
at
this
day
can
controu●e
,
and
those
which
haue
read
nothing
by
common
report
of
the
whole
world
can
conuince
to
be
false
?
Yet
he
begynneth
this
first
blessing
(
yf
yow
marke
it
)
somwhat
reseruedly
,
saying
:
there
hath
byn
in
England
,
synce
this
happy
alteration
,
one
God
,
one
fayth
,
one
forme
of
seruice
,
&c.
as
though
he
would
deale
only
with
the
vnion
of
England
,
but
after
he
enlargeth
himself
,
saying
:
yow
shal
find
all
the
churches
of
Christendome
,
where
the
gospel
and
truth
of
Christ
Iesus
●●s
embraced
to
be
of
thesame
iudgment
,
by
which
occasion
I
am
enforced
to
lengthen
somwhat
my
confutation
and
first
to
examine
a
litle
the
vnity
of
protestantes
in
forraine
lands
and
churches
,
where
theire
gospel
is
preached
,
and
after
returning
home
to
England
to
examine
somwhat
the
same
poyntes
there
.
For
vnity
in
verity
then
in
forrayne
churches
(
for
this
is
the
gay
deuised
title
of
this
first
benediction
)
I
could
be
content
,
vnity
in
ve●ity
(
which
is
impossible
)
yet
vnity
at
least
in
falsity
,
among
his
professors
,
so
as
some
name
of
vnity
might
be
among
them
,
for
in
verity
(
which
is
but
one
)
the
Protestants
cannot
possibly
be
at
vnity
,
being
so
deuided
and
repugnant
among
themselues
,
as
presently
I
shal
shew
.
In
falsytie
also
it
is
very
hard
for
them
to
hould
vnion
,
mendac●um
mendacio
difficulter
cohaeret
.
onely
doth
hardly
stand
with
another
ly
in
peace
and
concord
:
for
which
cause
he
sheweth
that
all
heresyes
lightly
haue
fallen
at
bickering
among
themselues
;
but
in
none
more
hath
this
byn
obserued
then
in
the
newe
gospel
of
our
tyme
brought
in
by
Luther
,
Zwinglius
,
Oecolampadius
Carolstadius
,
Ca●uyn
,
Melanthon
,
Beza
,
and
others
the
head
doctors
of
Syr
F.
externe
churches
in
Germany
,
France
,
Suizerland
,
and
other
places
,
which
haue
byn
lightes
and
lanternes
to
ours
of
England
,
and
their
first
doctors
,
and
as
it
were
Apostles
,
who
yet
were
no
sooner
knowen
to
the
world
,
but
that
they
fel
at
mortal
debate
and
dissention
among
themselues
,
and
so
continued
all
their
liues
,
sealing
it
also
w●th
their
deathes
,
as
by
their
owne
workes
,
testimonyes
,
&
historyes
appeareth
.
For
first
who
knoweth
not
that
Luther
begining
his
doctrine
in
the
yeare
of
our
Lord
1517.
and
going
forward
with
adding
,
Andreas
Carolstadius
,
Ioannes
Oecolampadius
and
Vldericus
Zuinglius
(
the
first
and
last
of
the
number
Apostate
priests
,
the
second
a
frier
,
as
Luther
also
had
byn
)
began
the
new
sect
of
Sacramentaries
,
quite
opposite
to
Luther
,
and
within
two
yeares
immediatly
following
the
three
named
doctors
,
they
were
deuided
into
six
seueral
sects
:
Real
presence
in
the
Sacrament
.
And
did
this
dissention
euer
end
(
think
yow
)
amongst
these
fellowes
▪
ad
Waldenses
,
where
he
sayth
:
That
it
is
better
to
leaue
of
baptisme
altogeather
then
to
baptise
children
that
haue
no
fayth
:
Whervpon
they
left
of
baptisme
of
infants
,
and
went
forward
in
the
rest
of
their
heresyes
,
euen
against
Luther
himselfe
at
the
last
.
After
this
there
sprong
vp
also
out
of
the
same
sect
of
Luther
,
the
potent
diuision
of
molles
and
rigidi
Lutherani
,
which
endure
with
open
emnity
to
this
day
as
their
bookes
do
testifie
,
Westphalus
,
Illiricus
,
and
others
of
highe
Saxony
,
being
the
heads
of
the
rigid
faction
(
who
resemble
our
puritans
in
England
that
would
haue
nothing
but
Caluins
pure
prescription
,
as
these
men
would
Luthers
)
but
on
the
other
side
Melanchton
and
his
folowers
founders
of
the
softer
partie
would
folow
Luther
by
discretion
,
taking
so
much
as
●●rued
for
their
purpose
and
no
more
,
where
vnto
also
do
draw
neere
our
Parlament
Protestants
in
England
as
yow
know
,
who
receaue
Caluin
with
the
limitations
and
restrictions
which
they
thinke
best
,
that
is
nothing
at
all
of
his
ecclesiastical
plot
of
gouernment
,
nor
diuers
poynts
of
his
doctrine
.
And
thus
much
of
Luthers
owne
sect
.
But
out
of
that
of
Vldericus
Zuinglius
father
of
the
Sacramentaries
issued
other
children
not
much
different
from
the
former
,
for
their
dissention
and
disobedience
both
to
father
and
mother
,
Caluin
and
Theodore
Beza
,
and
from
these
againe
departed
into
another
faction
,
other
good
fellowes
as
Michel
Seruetus
,
Trinity
,
and
Valentinus
Gentilis
a
new
Arrian
,
whose
followers
yet
remayne
,
though
himselfe
was
burned
also
by
other
Protestants
at
Argentine
.
With
these
ioyned
Ioannes
Paulus
,
Alciatus
,
Gribaldus
,
and
others
which
made
afterward
the
sect
of
new
Arrians
and
Trinitarians
that
yet
remayne
in
Germany
,
Poland
,
and
especially
in
Transiluania
,
as
their
bookes
do
shew
.
All
these
and
many
others
not
only
Sectaryes
but
Arch-heretikes
and
heades
of
new
sectes
haue
sprong
vp
out
of
the
new
gospel
with-in
these
fourskore
yeares
,
and
haue
framed
Churches
and
conuenticles
to
themselues
in
diuers
contreyes
all
opposite
and
repugnant
one
to
another
,
and
themselues
also
deuided
amongst
themselues
,
though
at
the
b●●ginning
all
proceeded
of
one
only
diuision
from
Catholike
vnion
,
raysed
by
Luther
.
So
as
we
Catholikes
may
wel
insult
,
and
rightly
say
of
them
,
as
S.
Augustine
said
to
Parmenian
▪
Thus
saith
this
holy
Father
;
neither
is
there
any
hope
or
meane
to
reconcile
these
parties
togeather
,
(
as
in
the
Ward-word
I
affirmed
,
&
here
wil
prooue
)
for
that
the
scriptures
which
are
the
only
pretented
meanes
admitted
by
them
,
Stanislaus
Rescius
and
other
writers
haue
gathered
,
In
the
towne
▪
of
Hala
in
Saxony
,
in
the
yeare
of
Christ
1527.
to
wit
some
nine
or
tenne
yeares
after
Luther
began
his
doctrine
,
Carolstadius
and
Oecolampadius
about
the
Sacrament
,
as
damnable
heresy
,
and
pronounced
iudicially
(
Luther
being
President
of
the
councel
)
all
the
followers
of
that
doctrine
to
be
prenicious
heretikes
;
which
decree
was
published
presently
and
printed
in
the
Germaine
tongue
(
with
a
preface
thervnto
of
Luther
himselfe
)
by
Ioannes
Agricola
one
of
Luthers
cheefe
scholers
,
in
the
same
yeare
.
But
what
did
these
men
obay
or
yeld
to
this
supreme
authority
of
their
new
Church
?
noe
:
but
presently
Oecolampadius
answered
Luthers
preface
,
accusing
him
of
much
pride
&
vanity
:
Oh
humility
of
a
new
gospeller
!
Suinglius
also
wrote
an
epistle
in
the
Germane
tongue
ad
E●s●igenses
,
wherin
he
courseth
and
canuaseth
Martin
Luther
extreamly
,
calling
him
and
his
partakers
furious
and
fanatical
Swe●merers
,
(
behold
the
spirit
)
and
this
was
the
euent
of
this
first
Synode
of
Lutherans
,
In
the
yeare
then
1529.
by
meditation
of
Philippe
Lantgraue
of
Hessia
,
Three
other
Synods
of
Luth.
and
Suingl
.
in
vayne
anno
1529.
Lauat
hist.
1529.
&
Sleid.
eodem
an
.
an
earnest
protestant
,
there
were
three
Synodes
gathered
of
Lutherans
and
Suinglians
in
one
yeare
to
make
agreement
.
The
first
in
the
towne
of
Marspurge
,
the
second
at
Suabachium
,
the
third
at
Smalcaldia
,
as
both
Laua●erus
a
Suinglian
and
Sleidanus
à
Lutheran
do
testifie
in
their
histories
,
and
out
of
all
these
three
Synodes
they
departed
with
lesse
agreement
,
then
they
met
;
and
after
their
departure
euery
man
hasted
to
put
in
print
the
victory
against
his
aduersary
.
The
Suinglians
published
300.
arguments
,
which
they
said
they
had
alleaged
against
the
Real
presence
,
and
other
articles
of
the
Lutherans
in
that
Synod
,
and
could
get
no
answere
at
all
.
And
on
the
other
syde
,
Melanchthon
to
prooue
the
Suinglians
to
be
obstinate
heretikes
,
gathered
togeather
all
the
sentences
of
the
auncient
Fathers
and
Doctors
for
the
Real
presence
and
published
them
in
printe
.
Luther
also
published
that
Suinglins
in
that
Synod
desired
him
with
teares
in
the
presence
of
the
Lantgraue
,
that
he
might
be
receaued
as
a
brother
,
but
could
not
be
admitted
.
Melanthon
also
wryting
to
a
frend
of
his
of
that
Synod
sayth
thus
:
Quantum
attinet
ad
factionem
Zuingli
ego
●oram
agnoui
,
&c.
for
as
much
as
appertayneth
to
the
faction
of
Suinglius
I
dyd
publikely
professe
in
the
mee●ing
at
Marspurg
1592.
hauing
hard
●heir
cheife
Doctors
of
that
sect
say
what
they
could
,
that
they
haue
no
doctrine
at
all
of
Christ
,
but
only
do
dispute
childishly
,
and
so
they
cannot
endure
.
This
was
Melanchtons
iudgment
&
prophesy
of
Suinglius
,
as
also
of
Caluinists
in
this
behalfe
,
to
wit
,
that
they
hold
not
Christ
nor
cannot
continew
;
but
let
our
men
consider
whether
this
be
true
,
and
like
to
prooue
a
true
prophesy
or
no
;
And
this
was
the
effect
of
these
other
three
Synods
.
Let
vs
yet
go
●oward
.
Two
yeares
after
this
,
to
wit
in
the
yeare
1531.
died
Zuinglius
&
Oecolampadius
within
three
dayes
the
one
of
the
others
,
Real
pres●nce
,
yet
not
content
to
follow
,
but
to
be
followed
,
framed
out
a
new
opinion
quite
different
from
the
●ormer
of
Zuinglius
and
Oecolampadius
,
as
the
whole
churche
of
Mansfeld
doth
testifie
in
these
wordes
:
The
Caluinists
(
say
they
)
do
reiect
by
a
new
deuise
,
t●e
doctrine
of
the
●l●er
Sacramentaries
S●inglius
and
Oecolampadius
,
who
did
hold
that
Sacrament
for
an
external
signe
only
,
but
these
men
confesse
it
(
in
words
)
to
be
the
very
body
&
bloud
of
Christ
substantially
,
&
truly
,
but
yet
figuratiuely
and
spiritually
,
so
as
Christes
body
remayneth
notwithstanding
only
in
heauen
,
for
that
it
cannot
be
in
two
places
at
once
.
Thus
they
.
So
as
heere
now
we
see
no
agreeing
at
all
hitherto
,
but
rather
more
eager
dissention
amongst
protestants
,
the
further
we
goe
downe
,
euen
in
the
same
sect
it selfe
:
and
where
then
is
our
knights
first
blessing
of
general
vnity
among
his
people
?
But
this
shal
be
inough
for
Synodes
and
councels
,
for
the
breuity
of
this
place
.
THE
SAME
MATTER
is
prosecuted
,
and
the
disvnion
of
Protestantes
is
prooued
and
declared
by
diuers
other
meanes
,
out
of
their
owne
bookes
and
writings
,
especially
of
forraine
Protestants
Lutherans
,
Zuinglians
and
Caluinistes
.
CAP.
V.
AND
wheras
I
might
prosecute
this
matter
with
an
endlesse
discourse
,
yf
I
would
goe
ouer
eyther
their
Synodes
,
Parlyes
,
conferences
and
meetings
from
yeare
to
yeare
vnto
our
tyme
,
or
their
infinite
wrytings
one
against
another
in
moste
bitter
sort
,
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
Lutherans
bookes
against
Sacramentaries
:
Haereticos
seriò
censemus
(
saith
Luther
)
&
altenus
ab
Ecclesia
Dei
esse
Zuinglianos
&
sacramentarius
omnes
.
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
:
qui
iam
sepulchro
vicinus
obambulo
hoc
testimonium
&
●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
vehemency
damned
and
fled
those
fanatical
heretickes
and
enymies
of
the
Sacrament
,
Suinglius
,
Oecolampadius
,
Stinkefel●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
:
Thus
much
I
thought
good
to
cyte
out
of
Luther
himselfe
concerning
his
iudgment
of
Sr.
Francis
his
Churche
,
for
that
he
was
the
first
Father
of
his
new
gospel
,
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
Sacramentaryes
,
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
,
Bernardinus
Ochinus
(
once
a
preacher
of
heresy
in
K.
Edwards
dayes
in
England
)
contra
sectam
t●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
,
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.
B●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
,
&
the
second
a
very
beast
and
lasciuious
Cyclops
,
and
his
Doctrine
to
be
more
filthy
,
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
,
Vigandus
,
Gallus
,
Ampsdorphius
,
Osiander
,
and
the
foresaid
Hessusius
all
austere
,
and
ridged
Lutherans
,
against
Philip
Melanchthon
,
Eberus
,
Sturmius
,
Cl●be●ius
,
Chy●r●us
and
other
of
the
secte
of
softer
Lutherans
,
there
would
be
no
end
,
if
we
should
runne
ouer
all
,
for
that
the
fayers
of
Frankford
euery
yeare
do
bring
forth
so
many
new
bookes
in
this
kynd
,
of
one
of
these
Lutherans
against
an
other
,
as
they
cannot
be
read
;
and
so
enough
for
the
present
of
this
external
stryfe
.
But
now
(
godwilling
)
wil
I
drawe
homeward
toward
the
vnion
of
our
domestical
ghospellers
,
Martynus
Chemnitius
,
for
that
he
tooke
vpon
him
to
examine
,
&
censure
the
whole
councel
of
Trent
(
a
valiant
act
of
a
typling
German
)
but
that
which
is
worse
,
he
censureth
the
Queene
,
and
Parlament
of
England
also
,
in
that
which
now
I
am
t●
alleage
,
and
so
goeth
further
then
he
should
do
.
For
in
a
letter
which
he
writeth
to
the
Prince
Elector
of
Brādē●urge
,
allowing
first
his
iudgement
,
and
praysing
it
greatly
,
quod
consultum
non
esse
iudicat
,
vt
cum
Caluinistis
generalis
synodus
habeatur
.
That
his
highnes
thinketh
it
not
expedient
to
haue
any
general
Synode
with
the
Caluinists
as
they
desired
;
and
secondly
he
addeth
his
owne
iudgment
to
the
Dukes
,
about
their
punishment
,
to
wit
,
that
it
is
not
conuenient
,
vt
punitionis
officium
contra
Caluinistas
,
intereà
temporis
penitus
quiescat
.
That
the
●ffice
o●
punishing
Caluinists
in
the
meane
space
should
vtterly
cease
,
but
rather
be
continued
.
Thirdly
he
passeth
ouer
to
talke
also
of
the
Religion
of
England
,
that
no
good
thing
in
Religion
is
further
to
be
expected
of
her
:
That
she
hath
vsed
hardly
the
protestants
of
Germany
;
That
she
seeth
&
seele●h
now
a
third
sect
rysen
vp
in
her
realme
of
Puritanes
,
which
hate
both
her
,
and
Caluinians
,
and
are
enemies
also
to
Lutherans
:
and
then
he
scoffeth
,
that
she
being
a
woman
hath
taken
vpon
her
to
make
Ecclesiastical
lawes
.
And
lastly
,
quod
soemineo
,
&
à
seculis
●naudito
fastuse
Papissam
&
caput
Ecclesiae
fecit
.
That
with
a
womanly
pryd
(
I
am
forced
to
interprete
his
wordes
as
they
ly
)
neuer
hard
of
in
former
ages
,
she
hath
made
her selfe
a
shee
Pope
and
head
of
the
Churche
.
Thus
sayth
he
and
much
more
,
and
if
any
Catholike
wryter
had
set
downe
these
wordes
,
how
would
Syr
F.
haue
inueighed
against
vs
for
them
?
But
now
what
wil
he
say
to
this
cheefe
champion
of
his
new
gospel
?
Is
this
the
vnity
they
haue
among
them
?
did
Lucifer
&
his
angels
euer
more
furiously
fight
among
themselues
,
then
these
their
folowers
do
?
But
heere
we
must
stay
our
hand
and
goe
no
further
in
forraine
fights
,
but
rather
get
home
(
as
I
promised
)
and
see
what
passeth
there
,
among
only
Caluinists
,
and
whether
they
be
at
any
better
peace
then
their
brethren
are
at
abroad
,
and
yf
not
then
wil
we
laughe
at
Syr
F.
againe
,
for
his
vnity
in
verity
.
THE
CONTINVATION
of
thesame
narration
about
vnity
in
verity
,
among
ridged
and
soft
Caluinistes
,
named
Protestants
&
puritaines
in
England
and
Scotland
.
CAP.
VI.
HAVING
bene
ouerlong
in
this
narraration
of
sorraine
disagreement
amongst
new
gospellers
,
therby
to
shew
the
vanity
of
Syr
F.
his
vaunt
,
who
said
that
all
their
churches
in
Christendome
were
of
the
selfe
same
iudgment
,
and
blessed
vnity
;
there
wanteth
not
matter
to
make
a
farre
longer
recital
of
their
domestical
bickerings
,
hatred
and
dissentions
,
rysen
among
the
Caluinists
of
England
and
Scotland
,
since
the
raigne
of
her
Maiestie
seing
there
are
extant
so
many
bookes
of
those
matters
,
both
betweene
Cartwright
,
Whitgyft
,
Lupton
,
Martyn
Marprelate
,
Mar-martyn
,
&
amongst
the
rest
O.
E.
also
(
as
is
reported
)
togeather
with
whole
collections
of
the
issue
made
&
divulged
by
publike
authority
,
wherin
the
controuersyes
,
First
then
to
beginne
with
some
poynts
of
doctrine
especially
touching
princes
(
of
whome
heretikes
comonly
are
egregious
flatterers
yf
they
fauour
their
sects
,
and
notorious
traytors
&
paricides
,
yf
they
be
against
them
)
let
vs
heare
the
more
ridged
part
of
Caluinists
,
called
Puritans
concerning
her
Maties
authority
,
Princes
(
say
they
)
may
be
deposed
(
by
the
people
)
yf
they
be
Tirants
against
God
and
his
truth
,
and
their
subiects
are
free
from
their
oathes
of
obedience
.
Again
the
people
are
better
then
the
king
and
of
greater
authority
,
they
haue
right
to
bestow
their
crowne
at
their
pleasure
,
they
may
arraygne
their
Prince
and
depose
him
:
To
them
it
appertayneth
to
make
lawes
,
and
to
the
prince
to
execute
them
;
they
haue
thesame
power
ouer
the
king
,
that
the
king
hath
ouer
any
particular
person
:
and
it
were
good
,
that
rewardes
were
publikely
appoynted
by
the
people
for
such
that
kil
tyrants
,
as
there
are
for
those
that
kil
wolfes
and
beares
.
Againe
when
the
mylder
sort
of
Caluinists
doe
obiect
to
these
rough
and
ridged
brethren
of
thesame
sect
,
that
we
must
obay
kings
whether
they
be
good
or
bad
:
it
is
blasphemy
so
to
say
.
Againe
when
these
obiect
,
That
God
placed
euil
kinges
and
Tyrants
sometymes
to
punish
the
people
.
The
others
answere
:
So
he
doth
sometymes
priuate
men
also
to
kill
them
.
Moreouer
when
they
alleage
S.
Paule
,
That
he
comandeth
vs
we
should
pray
for
princes
,
we
may
punish
theeues
and
pray
for
them
also
.
And
when
these
reply
that
the
same
Apostle
commaundeth
expresly
,
to
be
obedient
to
such
a
prince
.
1.
Tim.
3.
They
answere
:
That
Paul
wrote
this
in
the
infancy
of
the
Churche
but
if
he
liued
now
,
he
would
say
otherwise
,
except
he
would
dissent
from
himselfe
.
And
all
this
and
much
more
is
testified
also
by
a
brother
of
their
owne
,
of
the
softer
sort
in
a
book
printed
at
London
by
publike
authority
in
the
yeare
1593.
by
Iohn
wolfe
,
the
title
wherof
was
,
Dangerous
positions
,
&c.
with
this
posy
adioyned
vnto
it
out
of
the
epistle
of
S.
Iude
:
They
despise
gouernment
,
and
speake
euil
of
them
that
are
in
authority
.
And
hauing
geuen
testimony
to
this
which
I
haue
cyted
,
&
much
more
,
he
giueth
his
censure
of
others
also
of
the
same
profession
beyond
the
sea
:
This
new
diuinity
(
sayth
he
)
of
dealing
thus
with
Princes
is
not
only
held
by
Knockes
and
Bucchanan
alone
(
that
are
Scots
)
but
generally
(
for
ought
I
can
learne
)
by
most
of
the
cheefe
consistorians
beyond
the
seas
being
of
the
Geneuian
humor
,
as
Caluyn
,
Beza
,
Hot●mā
,
&c.
And
the
same
wryter
in
his
second
booke
,
afterward
doth
shew
at
large
how
that
Mr.
Goodman
,
Mr.
Whittingham
,
and
other
English
Protestants
that
fled
to
Geneua
in
Q.
Maries
dayes
haue
left
wrytten
the
same
,
&
farre
worse
positions
against
the
authority
of
princes
,
as
in
their
bookes
,
and
in
the
foresaid
collection
of
this
author
may
be
read
.
Here
then
these
matters
being
so
,
and
of
so
great
waight
,
and
the
contradiction
being
open
and
notorious
concerning
princely
authority
and
obedience
thervnto
belonging
,
what
wil
our
knight
say
here
,
or
how
wil
he
defend
vnity
in
verity
to
be
among
his
brethren
in
this
so
principal
&
capital
a
poynt
,
or
how
wil
he
satisfie
her
Maiestie
her●n
after
all
his
faire
speech
?
for
he
doth
not
deny
the
Puritans
to
be
his
brethren
(
as
O.
E.
doth
afterward
)
but
rather
defendeth
them
with
main
and
might
,
as
after
yow
shal
heare
.
But
if
we
leaue
the
Prince
and
come
to
Bishops
,
which
is
the
second
principal
member
of
their
churche
and
body
,
their
disagreement
is
much
more
notorious
,
then
in
the
former
.
For
as
the
protestant
speaketh
honorably
of
them
,
so
doth
the
Puritan
quite
contrary
:
calling
them
;
the
greatest
and
most
pestilent
enimyes
that
the
state
of
England
hath
,
vnlawful
,
false
,
&
bastardly
gouernours
of
the
churche
,
thrust
in
by
ordenance
of
the
diuel
,
petty
antechrists
,
cogging
&
cosening
knaues
,
profane
,
paltery
,
pernicious
,
pestilent
Prelates
,
in
respect
of
their
places
,
enymyes
of
God
,
their
calling
meere
Antichristian
,
&c.
And
this
for
their
bishops
and
cheefe
pastors
,
whome
they
ought
to
presume
according
to
S.
Paules
speech
to
be
put
ouer
them
(
yf
any
be
)
by
the
holy
Ghost
,
Our
supposed
ministers
(
say
they
)
are
a
multitude
of
desperate
and
forlorne
Atheists
,
Ibid
cap.
13.
Of
their
ministers
.
Ibid.
cap.
11.
accursed
,
vncircumcised
,
and
murthering
generation
.
The
cleargy
is
endighted
as
the
followers
of
Antichrist
;
they
are
wolues
;
it
is
a
Sinagoge
of
Sathan
,
their
only
endeauour
how
to
preuent
Christ
,
they
are
knowne
to
be
enimyes
vnto
all
syncerity
,
Right
puissant
,
poysoned
,
persecuting
and
terrible
priests
:
The
holy
league
of
subscripsion
,
the
crue
of
monstrous
and
vngodly
wretches
,
horned
masters
of
the
conspiration
house
,
Antichristian
,
swynish
rabble
,
the
conuocation
of
diuels
vnder
Belzabub
of
Canterbury
chee●e
of
diuels
,
&c.
Thus
of
them
.
And
concerning
the
whole
gouernment
,
face
,
But
I
let
passe
what
these
fellowes
say
&
wryte
of
her
Maiestie
,
that
as
great
indignity
is
offred
vnto
Iesus
Christ
,
in
committing
his
English
Churche
vnto
the
gouernment
of
the
common
lawes
,
as
for
hir●lings
vnder
any
great
king
to
commit
his
beloued
spouse
vnto
the
direction
of
the
mistresse
of
the
stewes
,
&c.
Finally
of
their
common
book
of
seruice
and
administration
of
Sacraments
established
by
Parlament
,
There
prescript
forme
of
seruice
is
ful
of
corruption
in
all
the
order
of
their
seruice
,
there
is
no
edification
but
confusion
,
The
Sacraments
are
wickedly
mangled
and
prophaned
,
they
eate
not
the
Lords
supper
,
but
play
a
pagent
of
their
owne
to
blynd
the
people
,
their
publike
baptisme
is
ful
of
childish
and
superstitious
to●es
,
&c.
All
these
fights
,
warres
and
dissentions
in
most
principal
points
of
their
religion
are
at
this
day
in
England
betwene
ridged
or
strayt
Caluinists
(
commonly
called
Puritans
)
and
the
softer
●ort
of
the
same
Caluinian
sect
,
who
are
distinguished
from
the
others
by
the
name
of
moderate
Protestants
,
that
do
follow
,
for
their
rule
of
faith
and
religion
,
the
prescript
of
Parlament
,
and
her
Maties.
proceedings
.
But
now
besides
this
contrariety
of
positions
,
there
is
yet
another
dissention
among
these
brethren
,
more
important
then
all
the
rest
,
which
is
their
disagreing
,
and
capital
enimity
about
the
interpretation
of
Scriptures
,
A
suruey
of
the
pretented
holy
Discipline
imprinted
at
London
An.
1593.
especially
in
the
31.
Chapter
,
whose
title
is
this
.
How
and
with
what
disagreement
they
wrest
and
misconster
the
scriptures
,
&c.
Where
hauing
shewed
by
many
examples
that
fiue
or
six
diuers
interpretations
are
giuen
sometymes
vpon
one
and
the
selfe
same
sentence
of
scripture
,
by
these
his
puritane
brethren
.
He
addeth
further
these
wordes
.
Vnto
these
Caterbraules
and
pitiful
distractions
,
(
which
now
I
haue
shewed
)
I
might
ad
a
great
heape
of
other
confusions
,
all
proceeding
from
such
intollerable
presumption
,
as
is
vsed
,
by
peruerting
and
false
interpretation
of
the
sacred
Scriptures
.
And
agayne
,
whosoeuer
doth
deale
with
the
Scriptures
in
this
sort
,
(
as
these
fellowes
do
)
wel
may
he
speake
proud
things
,
exalt
himselfe
,
promise
mountaynes
,
brag
of
the
Prophets
,
&
Apostles
,
but
in
the
end
all
cometh
to
nothing
,
&c.
Loe
heere
what
this
brother
sayth
of
the
rest
,
of
the
caterbraules
,
and
pittiful
distractions
from
them
,
of
their
intollerable
presumption
in
peruerting
,
and
false
interpreting
scriptures
,
of
their
swelling
pryde
,
in
bragging
of
hauing
the
prophets
,
and
Apostles
on
their
syde
,
when
they
haue
nothing
but
vanitye
,
&
yet
these
brags
of
scriptures
,
prophets
and
Apostles
,
must
be
good
and
currant
proofe
,
when
they
deale
with
vs
against
the
authoritye
of
the
vniuersal
Churche
,
as
yow
shal
see
by
O.E.
in
the
next
Chapter
,
and
when
we
tel
them
of
any
diuision
among
themselues
,
they
wil
deny
it
on
all
handes
,
as
Syr
F.
doth
heere
of
the
Puritanes
,
and
O.
E.
afterward
,
though
he
hath
written
against
them
most
spitefully
and
doggedly
(
for
he
hath
no
other
style
as
it
seemeth
)
and
fynally
let
all
men
iudge
but
especially
the
reader
,
whom
it
most
importeth
for
his
instruction
,
with
what
truth
,
and
conscience
Syr
F.
can
say
and
wryte
as
he
doth
(
matters
standing
as
I
haue
shewed
)
that
not
only
the
professors
of
their
ghospel
in
England
,
but
all
other
Churches
also
in
Christendome
,
where
the
ghospel
is
imbraced
are
of
one
Iudgement
,
and
thervpon
conclude
with
this
hypocritical
prayer
to
mock
God
withall
,
And
in
this
blessed
vnitie
grounded
vpon
veritie
the
Lord
for
euer
keepe
vs
.
Whervnto
I
say
also
amen
,
so
long
as
they
remaine
enemies
to
Gods
Catholike
Churche
wherin
only
veritie
and
vnitie
is
to
be
found
.
AN
ANSWERE
TO
three
fond
obiections
,
or
interrogations
of
Syr
F.
with
an
addition
about
O.
E.
who
is
called
vp
agayne
to
the
stage
to
tell
his
opinion
about
this
first
blessing
of
vnitie
in
veritie
.
CAP.
VII
.
AND
this
now
might
be
sufficient
for
refutation
of
this
first
ridiculous
blessing
set
downe
by
the
knight
were
it
not
that
I
am
forced
to
follow
him
,
yet
a
litle
further
,
into
an
other
poynt
,
which
is
,
that
he
forseing
how
albeit
this
first
blessing
of
vnitie
among
them
could
be
proued
(
as
it
cannot
)
yet
might
it
not
be
alleaged
for
a
peculiar
blessing
of
his
men
,
except
it
could
be
shewed
also
,
that
it
were
singular
to
them
alone
,
and
not
common
also
to
Catholikes
,
before
they
,
and
their
religion
sprong
vp
,
for
if
we
had
vnitie
also
in
fayth
before
them
,
then
cannot
vnitie
be
accompted
their
blessing
,
more
then
ours
,
for
which
cause
he
endeauoureth
to
shewe
,
that
Catholikes
had
no
vnitie
of
fayth
before
Luthers
ghospel
began
,
which
paradox
he
wil
needs
proue
by
three
graue
interrogations
,
which
I
pray
yow
note
,
and
therby
obserue
the
mans
singular
wit
,
and
learning
.
Yow
vaunt
(
sayth
he
)
of
a
general
vnitie
before
alteration
of
religion
,
but
how
worshipped
yow
one
God
,
when
yow
worshipped
so
many
Idols
?
To
this
I
answere
that
if
we
worshipped
Idols
,
Secondly
he
asketh
agayne
,
how
we
could
haue
vnitye
,
when
as
we
were
so
miserably
rent
into
innumerable
sectes
of
fryers
,
and
monkes
?
To
which
I
answere
,
that
all
these
professed
one
fayth
without
any
difference
in
any
one
article
of
beliefe
.
And
consequently
this
question
is
more
simple
then
the
former
,
for
that
difference
of
habytes
,
or
particular
manner
of
lyfe
breaketh
not
vnity
of
religion
.
Thirdly
he
asketh
,
and
vrgeth
yet
more
sharpely
,
how
can
yow
haue
one
head
of
your
Churche
,
vnles
yow
reiect
Christ
,
that
is
the
onely
head
?
To
this
I
wil
answere
out
of
his
owne
wordes
,
that
we
can
haue
one
external
,
and
ministerial
head
vnder
Christ
by
the
same
reason
,
that
himselfe
in
the
same
place
sayth
,
that
English
Protestants
haue
one
head
of
their
Churche
,
which
is
Christ
the
Lord
,
and
his
substitute
annoynted
their
Soueraigne
Q.
vnder
him
.
So
that
yf
it
do
not
exclude
Christ
among
the
Protestants
to
haue
a
woman
head
of
their
Churche
vnder
Christ
,
much
lesse
doth
it
exclude
Christ
among
vs
,
to
haue
a
man
head
,
&
a
Priest
head
,
&
of
this
reason
I
am
content
to
make
any
man
iudge
.
And
with
this
I
wil
end
my
treatise
of
the
first
benediction
of
vnitie
in
veritie
,
which
is
as
truly
,
and
fitly
applyed
to
Protestants
,
as
if
a
man
should
assigne
it
for
a
special
blessing
of
Greeks
and
Germanes
aboue
other
nations
,
neuer
to
exceed
in
drinking
,
or
of
those
of
Guinea
,
neuer
to
fal
out
,
or
fight
among
themselues
,
who
neuer
lightly
are
occupyed
in
other
things
.
And
lastly
I
wil
close
vp
all
with
the
sentence
,
and
prophesy
of
no
worse
a
man
then
Martyn
Luther
himselfe
,
I
dismissed
from
the
stage
some
two
or
three
chapters
past
(
if
yow
remember
)
syr
F.
his
procter
O.E.
to
cunne
a
new
his
part
against
he
should
be
called
vpon
againe
,
First
then
albeit
he
holdeth
and
affirmeth
resolutely
as
the
knight
doth
that
on
his
syde
there
is
no
diuision
at
all
of
any
moment
in
matters
of
Religion
,
but
that
all
disagreement
is
among
vs
,
deliuerance
from
the
Popes
decretals
2.
Scriptures
in
English
,
3.
true
administration
of
Sacraments
,
4.
true
worship
of
Christ
,
5.
fredome
from
persecution
.
6.
abolishing
of
Romayne
Rytes
.
The
temporal
are
.
1.
deliuerance
from
the
thraldome
of
Spanyards
.
2.
abolishing
of
the
Popes
exactions
.
3.
peace
restored
to
the
land
,
4.
the
strength
of
the
Realme
greatly
increased
.
This
is
his
decalogue
of
blessings
,
wherby
if
no
other
argument
were
of
the
disagreeing
spirite
of
these
fellowes
among
themselues
,
this
might
serue
for
one
,
to
consider
the
difference
betweene
this
list
,
and
that
of
Sr.
F.
(
which
yet
must
needs
be
presumed
that
this
man
had
viewed
,
the
same
hauing
byn
published
so
long
before
his
)
for
if
yow
compare
them
together
,
yow
shal
fynd
singuler
●arring
in
so
short
a
matter
,
And
on
the
other
syde
the
knightes
head
conceaued
not
perhaps
that
the
abolishing
(
for
example
)
of
Romane
Rytes
,
was
a
distinct
blessing
from
the
other
of
deliuerance
from
the
Popes
authoritie
,
and
decreetals
,
as
the
Minister
maketh
it
,
or
that
their
true
administration
of
Sacraments
,
and
their
true
worshipping
of
Christ
(
being
general
poynts
)
could
enter
into
the
ranke
of
particular
blessings
,
more
then
all
the
rest
of
their
religion
,
or
lastly
that
the
deliuerance
from
Spaniards
may
be
accompted
an
effect
of
the
English
ghospel
,
hauing
byn
also
in
so
many
ages
before
,
when
England
was
Catholike
,
for
which
cause
he
omitted
these
blessings
in
his
Catalogue
,
but
finally
these
are
arbitrary
matters
,
and
deuises
of
their
owne
braynes
,
&
therfore
no
maruayle
though
each
man
haue
his
owne
.
And
this
is
so
much
in
effect
as
we
haue
to
heare
from
Oedipus
our
Minister
at
this
tyme
,
about
this
first
and
chiefe
blessing
of
Sr.
F.
which
this
man
disauoweth
as
yow
haue
seene
,
though
yet
as
,
I
haue
noted
a
litle
before
when
we
come
to
the
poynt
to
vrge
him
with
dissention
among
his
people
,
he
denyeth
it
flatlie
,
and
braueth
more
then
any
other
,
for
heare
his
wordes
in
this
place
,
speaking
of
the
warders
speach
about
their
diuision
.
Where
the
warder
saith
he
,
affirmeth
that
we
are
deuided
not
only
from
the
general
body
of
Catholikes
in
Christendome
,
but
also
from
our selues
,
he
telleth
vs
his
owne
dreame
,
and
fancyes
,
fleeting
in
his
ydle
brayne
without
any
ground
or
truth
.
Lo
heere
(
good
reader
)
his
resolute
answere
,
but
whether
I
haue
any
ground
of
truth
or
no
,
thow
hast
seene
in
the
former
three
or
fower
chapters
about
their
diuisions
and
when
thou
hearest
such
desperate
deuyals
of
all
groundes
,
&
withal
seest
on
the
other
syde
so
many
and
great
,
groundes
,
it
may
frame
a
iudgement
in
thee
of
their
manner
of
proceeding
,
and
of
their
resolution
to
breake
wilfully
through
what
hedge
or
wall
of
truth
soeuer
standeth
betweene
them
,
or
in
their
way
.
And
yet
I
cannot
but
warne
thee
also
in
this
place
for
this
whole
book
,
and
once
for
all
,
that
neuer
lightly
shal
it
be
found
that
this
cogging
Minister
,
alleaging
my
wordes
,
doth
alleage
them
truly
,
and
sincerely
,
but
altereth
,
leaueth
out
,
or
addeth
at
his
pleasure
,
though
on
the
other
syde
he
putteth
them
downe
in
different
letter
,
as
myne
owne
precisely
,
&
if
I
would
number
his
knacks
in
this
kynd
,
throughout
his
reply
I
should
make
of
this
point
only
a
whole
volume
,
yet
shal
I
geue
a
note
here
and
there
when
the
matter
commeth
to
purpose
as
heere
now
thow
maist
take
a
taste
,
for
I
said
in
the
Wardword
.
We
English
of
the
new
profession
are
not
only
different
,
and
deuided
from
the
general
body
of
Catholikes
in
Christendome
with
whom
we
were
vnited
before
,
but
also
among
our selues
,
and
with
other
new
sectaryes
sprong
vp
with
vs
,
and
after
vs
,
we
haue
implacable
warres
,
and
are
deuided
in
opinions
,
as
with
Lutherans
in
Germany
and
Denemarke
,
from
Swinglians
,
in
Switzerland
from
Caluinists
in
Geneua
,
France
,
Holland
,
Scotland
,
which
wordes
if
yow
consider
them
do
make
a
more
playne
and
ful
sense
,
then
those
that
the
Minister
pleaseth
to
repeate
,
suppressing
,
and
leauing
out
so
much
as
he
thinketh
may
explayne
,
or
mollifie
matters
,
as
heare
the
wordes
,
we
English
professing
the
new
ghospel
are
de●ided
from
the
general
body
of
Catholikes
in
Christendome
,
with
whom
we
were
vnited
before
,
&c.
all
these
wordes
I
say
which
go
in
a
different
letter
he
wilfully
put
out
,
and
then
in
steed
of
my
saying
,
that
we
are
deuided
among
our selues
,
he
sayth
from
our selues
,
which
maketh
a
farre
different
sense
th●n
among
our selues
:
and
so
vsing
these
shiftes
in
euerie
place
,
matter
,
sentence
,
and
almost
periode
and
lyne
which
he
alleageth
of
myne
,
yow
may
ghesse
to
what
bulke
it
may
aryse
in
the
whole
worke
,
and
what
certayntie
,
the
reader
may
haue
of
any
thing
that
is
alleaged
by
him
,
and
that
these
false
laddes
,
by
these
corruptions
,
and
shiftes
,
do
indeauour
,
not
to
establish
any
trueth
at
all
,
but
to
fil
all
with
dowtes
,
and
diffidence
,
and
so
much
of
this
beere
for
that
afterwards
occasion
wil
be
offred
to
returne
to
some
of
this
treatise
agayne
.
Now
then
let
vs
passe
on
to
the
remnant
of
Sr.
F.
Blessings
.
OF
THE
SECOND
AND
third
blessings
,
which
are
,
reading
of
scriptures
and
publike
seruice
in
English
.
CAP.
VIII
.
HOw
trew
the
former
first
blessing
hath
bene
of
vnitie
in
veritie
we
haue
sufficientlie
(
I
think
)
declared
;
Wherfore
to
come
to
the
matter
,
he
sayth
that
his
second
blessing
is
,
that
the
scriptures
are
now
in
English
for
euery
man
and
woman
to
read
,
&c.
This
blessing
,
say
I
,
hath
not
the
●ormer
conditions
required
,
for
first
it
is
not
general
to
all
,
seing
that
such
as
vnderstood
the
latyn
tonge
before
,
receyue
no
blessing
herby
,
nor
yet
those
that
had
licence
before
vnder
the
Catholikes
from
their
ordinaries
and
pastors
(
for
that
was
alwayes
permitted
as
the
world
knoweth
)
to
read
scriptures
in
the
English
tongue
haue
receyued
any
blessing
therby
,
so
that
this
benediction
must
needs
be
restrayned
to
those
people
alone
,
that
being
simple
and
ignorant
of
the
latyn
tongue
,
were
accompted
before
by
their
pastors
and
Prelates
vnfit
to
profit
by
such
reading
of
scriptures
at
their
pleasure
in
their
vulgar
tongue
,
but
rather
had
need
to
be
instructed
otherwise
,
and
to
haue
so
much
scripture
deliuered
to
them
by
other
meanes
of
cathechismes
,
homiles
,
preachings
and
such
like
instructions
,
as
they
were
capable
of
,
without
laying
open
to
them
the
whole
corps
of
scriptures
to
conster
and
misconster
as
their
fancies
should
aford
them
.
This
was
the
censure
and
iudgement
of
the
Catholike
Churche
before
Protestants
arose
,
which
course
our
knight
calleth
darknes
an●
blyndnes
,
and
the
contrarie
course
of
permitting
scriptures
to
all
without
distinction
he
〈◊〉
needs
haue
to
be
a
singuler
blessing
brough●
in
by
his
men
,
And
I
gaue
for
example
of
this
in
the
ward●word
,
an
instance
of
one
Ioane
Bourcher
(
alia●
knel
)
in
king
Edwards
dayes
,
that
Christ
had
not
takan
flesh
of
his
mother
the
Virgyn
,
In
like
manner
I
aske
,
was
it
a
blessing
to
the
tanner
of
Colchester
her
copsmate
,
that
Baptisme
was
worth
nothing
,
&
so
held
to
his
death
,
affirming
that
he
could
defend
the
same
by
playne
and
euident
scriptures
,
so
as
neyther
Cranmer
Archbishop
of
Canterburie
,
nor
the
rest
of
the
Protestants
in
those
dayes
(
who
had
taught
them
to
read
scriptures
)
could
conquere
,
or
conuert
them
by
scriptures
,
but
were
fayne
to
burne
them
with
fyre
for
the
good
effect
proceeding
of
this
their
owne
blessing
(
if
it
be
a
blessing
)
wherby
all
are
permitted
,
and
inuited
to
read
scriptures
in
English
.
George
Paris
also
a
simple
duitchman
was
burned
by
the
said
Archbishop
in
the
same
kings
raigne
,
that
Christ
was
not
equal
to
his
Father
which
he
auouched
to
haue
learned
out
of
the
sacred
bible
,
that
he
had
studyed
in
his
owne
language
,
and
could
not
be
dryuen
from
it
by
any
disputation
of
Cranmer
,
Rydley
,
or
any
other
our
English
ministers
,
but
only
by
the
fyre
,
which
at
length
they
vsed
,
to
conuert
him
into
ashes
.
In
this
Queenes
dayes
also
at
the
verie
beginning
when
scriptures
were
first
published
in
English
,
that
Christ
was
not
in
heauen
,
&
were
whipped
publikelie
for
the
same
,
vntil
they
confessed
the
contrarie
:
so
as
the
reading
scriptures
in
English
was
no
blessing
to
these
men
but
onlie
a
blessing
with
a
whip
as
yow
wil
confesse
.
In
the
17.
yeare
also
of
her
Maiesties
raigne
,
when
27.
Anabaptists
vulgar
people
were
apprehended
togither
,
for
denying
Christ
to
haue
taken
flesh
,
and
other
such
opinions
,
and
two
of
them
burned
in
Smythfeild
,
and
fiue
others
of
the
familie
of
loue
,
brought
in
publike
pennance
at
Paules
crosse
for
heresies
,
who
all
auouched
notwithstanding
,
that
they
had
drawne
their
newe
doctryne
out
of
the
reading
of
scriptures
in
the
vulgar
tongue
,
what
blessing
I
pray
yow
was
this
to
them
,
or
to
such
other
as
haue
fallen
into
other
sectes
since
that
tyme
,
both
of
Brownisme
,
Puritanisme
,
&
other
fancyes
condemned
by
the
Protestants
themselues
,
&
detested
by
the
present
state
of
England
,
which
yet
they
had
neuer
done
(
by
all
likelihood
)
if
this
publike
reading
of
scriptures
without
restraint
or
due
moderation
had
not
byn
permitted
to
the
ignorant
:
So
as
now
it
is
to
be
considered
,
whether
the
blessing
of
Catholikes
be
greater
,
among
whom
this
promiscuous
libertie
of
reading
scriptures
in
vulgar
tongues
is
not
permitte●
,
but
rather
moderated
by
choice
of
persons
,
or
els
the
new
fashion
of
protestantes
permitting
all
to
all
sortes
without
exception
or
difference
eyther
of
sexes
,
condition
,
capacitie
age
,
ability
,
or
other
fitnes
,
&
when
this
poynt
is
wel
pondered
I
think
Syr
F.
his
second
blessing
wil
proue
a
very
poore
one
,
euen
in
the
iudgment
of
those
that
be
wyse
&
discreet
of
his
owne
profession
.
But
let
vs
goe
forward
to
the
third
for
of
this
we
shal
haue
occasion
to
speake
againe
in
the
2.
Encounter
more
largely
.
His
third
blessing
is
,
that
they
haue
not
onlie
the
Scriptures
,
but
also
their
common
Churche
seruice
in
a
vulgar
tongue
;
the
weight
of
which
blessing
may
in
parte
be
pondered
by
that
which
hath
byn
sayd
about
his
second
:
for
if
the
necessitie
or
Scriptures
in
the
English
tongue
to
euery
particular
man
&
woman
be
so
smal
as
before
hath
byn
shewed
(
many
thousands
both
protestants
and
others
being
within
the
land
euen
at
this
day
that
cannot
or
do
not
read
them
,
and
yet
may
be
saued
,
as
I
thinke
he
wil
not
deny
)
and
that
to
some
the
reading
also
hath
byn
pernicious
and
not
a
blessing
bu●
rather
cursing
through
their
owne
insufficiency
(
as
by
former
examples
I
haue
sh●wed
)
much
lesse
necessitie
is
there
of
publike
seruice
in
vulgar
tongues
,
seing
that
publike
seruice
is
appoynted
to
be
said
or
song
to
the
prayse
of
God
and
in
the
name
of
all
the
people
by
publike
Priests
and
other
ecclesiastical
officers
appoynted
thervnto
,
nor
is
it
needful
alwayes
for
the
people
to
be
present
at
it
,
bu●
onlie
in
spirit
and
consent
of
hart
,
nor
when
they
be
present
to
intermedle
with
that
function
,
but
rather
to
attend
each
one
to
their
priuate
deuotions
,
as
we
read
of
Zacharias
the
priest
Father
to
S.
Iohn
Baptist
of
whom
S.
Luke
the
Euangelist
wryteth
:
that
according
to
the
custome
of
Priesthood
in
those
dayes
he
went
vp
into
the
temple
when
his
lot
came
to
offer
publike
incense
,
adding
as
concerning
the
people
,
that
Christ
hath
appoynted
his
sacrifice
of
the
Masse
among
Christians
)
did
not
intermedle
in
the
publike
seruice
,
Wherof
it
foloweth
that
it
is
not
necessarie
that
all
publike
seruice
in
Christian
Churches
should
be
in
the
vulgar
tongues
of
euery
nation
&
country
,
S.
Dionisius
scholler
to
S.
Paul
,
Origen
,
S.
Basil
,
S.
Chrysostome
,
S.
Gregory
&
other
Fathers
,
for
which
reuerent
respect
it
is
like
among
other
causes
,
that
the
said
common
Churche
seruice
hath
euer
byn
vsed
in
one
of
the
said
learned
tongues
.
As
for
example
in
Iurye
it selfe
and
Hierusalem
it
is
euident
that
the
publique
seruice
was
in
the
Hebrue
tongue
,
Esdrae
.
cap.
8.
And
that
the
Syrian
tongue
was
the
vulgar
language
of
the
Iewes
in
Christs
tyme
appeareth
clearlie
by
the
words
Talitha
cumi
,
hacheldema
,
golgatha
,
Pascha
,
abba
and
other
such
,
recorded
by
the
Euangelists
,
which
are
no
Hebrue
,
but
onlie
Syriak
wordes
,
as
all
learned
men
know
.
And
as
for
the
Apostles
them-selues
after
Chri●t
though
they
had
the
gifte
of
all
languages
,
and
did
both
found
Churches
ouer
all
the
world
,
and
appoynted
them
their
order
of
seruice
and
other
poynts
necessarie
therunto
belonging
,
as
both
by
their
owne
wrytings
,
and
other
Apostolical
Authors
ensuing
after
them
,
Neyther
can
it
be
shewed
out
of
any
Author
of
Antiquitie
whatsoeuer
,
that
any
Christian
Catholike
country
since
the
Apostles
tyme
had
publike
seruice
in
any
language
but
in
one
of
those
three
except
by
some
special
dispensation
from
the
Pope
and
vpon
special
consideration
for
some
limited
time
.
But
on
the
contrarie
we
can
shew
innumerable
testimonyes
out
of
all
Antiquitie
for
the
vse
of
one
of
these
three
tongues
(
for
reading
of
Scriptutes
and
publique
seruice
of
euery
nation
.
Cappadocia
,
Egypt
and
almost
in
all
other
the
east
partes
which
was
not
yet
their
vulgar
tongue
as
appeareth
by
S.
Hierome
in
many
places
shewing
that
the
Greeke
edi●ion
of
the
Scriptures
by
the
70.
interpreters
was
only
in
vse
in
all
those
places
.
S.
Augustine
testifieth
for
Africa
,
that
the
psalmes
in
his
tyme
were
wont
to
be
song
in
the
Churche
in
the
Latyn
tongue
,
and
the
same
Author
also
in
an
other
place
,
repeating
the
words
vsed
in
the
preface
of
the
Masse
at
that
day
,
(
which
are
the
very
same
we
haue
now
)
to
wit
sursum
corda
,
habemus
ad
Dominum
▪
Gratias
agamus
Domino
Deo
nostro
,
dignum
&
iustum
est
,
&c.
doth
euidentlie
declare
that
the
latyn
Masse
was
vsed
in
his
tyme
,
though
yet
the
Latyn
tongue
in
Africa
was
not
vnderstood
by
the
vulgar
people
.
And
the
like
hath
S.
Cyprian
about
the
same
Latyn
preface
of
the
masse
in
his
tyme
at
Carthage
many
yeares
before
S.
Augustine
was
borne
.
And
as
for
other
particuler
countryes
S.
Isydorus
a
Spanyard
testifieth
for
Spayne
almost
a
thousand
yeares
past
that
the
Churche
seruice
in
his
tyme
was
there
in
Latyn
,
And
for
France
testifieth
thesame
our
great
learned
Englishman
Alcuinus
M.
of
Charles
the
great
about
the
yeare
of
Christ
840.
S.
Augustine
our
first
Apostle
brought
in
our
first
seruice
from
Rome
in
Latyn
.
Rupertus
Abbas
some
ages
after
him
agayne
.
And
the
same
might
be
shewed
particulerlie
of
all
other
particuler
countryes
by
ancient
Authors
of
the
same
nations
and
tymes
.
Wherfore
if
the
rule
of
S.
Augustine
often
by
him
repeated
be
true
,
that
when
anything
is
found
generally
obserued
in
the
Catholike
Churche
and
no
beginning
to
be
found
therof
that
this
cometh
most
certaynlie
from
the
Apostles
by
tradition
.
And
if
his
other
sentence
be
also
true
,
THE
SECOND
PART
of
the
answer
about
Churche
seruice
in
English
,
conteyning
some
authorityes
aleaged
for
it
but
much
corrupted
and
abused
by
the
knight
.
CAP.
IX
.
BVT
now
remayneth
the
second
part
which
is
to
examine
what
the
Kt.
bringeth
for
proofe
of
this
imagined
blessing
.
And
first
he
alleadgeth
and
vrgeth
much
the
Authorite
of
S.
Hierome
who
said
of
his
tyme
(
as
this
man
cyteth
him
)
that
Tota
Ecclesia
instar
toni●rui
reboat
,
S.
Hierome
tyme
,
but
marke
(
good
reader
)
by
this
one
example
(
yf
there
were
no
more
)
the
fraudulent
manner
of
these
mens
aleadging
Fathers
.
For
first
this
speach
of
S.
Hierome
is
of
the
Churche
of
Rome
,
(
as
after
shal
be
proued
)
where
no
man
can
doubt
,
but
that
the
seruice
was
in
Latyn
and
consequentlie
the
example
is
euel
brought
to
proue
seruice
in
a
vulgar
language
,
and
secondlie
it
is
no
maruayle
though
the
people
sounded
out
Amen
,
in
Rome
where
most
men
vnderstood
the
Latyn
tongue
and
those
that
did
not
,
yet
might
they
easelie
vnderstand
by
vse
what
the
word
,
Amen
.
signifyeth
and
when
it
is
to
be
vsed
.
And
I
would
aske
of
our
K.
whether
our
Churche
also
in
England
(
where
yet
the
Latyn
tongue
is
not
so
common
as
in
Rome
)
did
not
sound
out
Amen
,
in
Queene
Maryes
dayes
and
other
Catholike
tyme●
in
the
masse
,
and
other
seruice
,
when
it
was
in
Latyn●
Wil
any
deny
this
,
but
eyther
an
ignorant
or
impudent
man
?
Let
him
go
but
ouer
sea
to
Paris
,
where
the
vulgar
tongue
is
French
,
and
heare
what
the
Catholike
people
do
sound
out
in
the
publike
seruice
though
it
be
not
in
their
vulgar
language
?
S.
Beed
aboue
800.
yeares
agone
,
who
wryting
of
our
Churche
of
England
,
&
shewing
first
that
the
vse
of
publike
seruice
in
his
dayes
was
in
the
Latyn
tongue
,
(
as
afterward
is
proued
more
at
large
)
rehearseth
a
notable
storie
,
S.
Germanus
&
S.
Lupus
,
french
Catholike
Bishops
called
in
by
Catholike
Britanes
against
heretikes
,
did
set
forth
a
certayne
army
against
the
Pelagians
and
other
Infidels
,
and
gat
the
victorie
by
repeating
the
word
Allelu●a
sounded
out
like
a
thunder
(
as
he
sayth
)
by
all
the
Catholike
army
.
And
yet
I
do
not
thinke
that
S.
F.
wil
go
about
to
proue
by
this
Argument
,
that
all
that
Army
vnderstood
the
Lat●n
tongue
,
or
els
the
hebrue
for
that
Alleluia
is
an
hebrue
word
,
and
no
mo●e
doth
it
proue
that
the
Roman
Churche
had
their
seruice
in
a
vulgar
tongue
vnderstood
by
all
for
that
they
sounded
out
Amen
,
and
so
much
of
this
.
But
now
we
are
further
to
consider
of
a
notorious
fraud
of
the
K.
S.
Hieromes
text
&
whole
discourse
being
quite
contrary
to
him
,
he
durst
not
aleadge
the
whole
sentence
but
culled
out
the
words
aleadged
and
framed
them
to
his
purpose
.
Tota
Ecclesiae
instar
tonitrui
reboat
,
Amen
.
which
words
stand
not
in
S.
Hierome
as
he
alleadgeth
them
,
but
are
altered
and
patched
vp
by
him
,
to
make
them
seeme
in
his
fauour
,
leauing
out
craftilie
both
that
which
goeth
immediatlie
before
,
&
presentlie
doth
follow
,
for
that
they
made
against
him
and
his
who●e
cause
of
protestants
religion
,
which
here
I
shal
explayne
.
S.
Hierome
in
his
pro●me
cyted
of
his
second
book
vpon
the
Epistle
to
the
Galathians
cited
here
by
the
knight
taketh
an
occasion
to
shew
vnto
the
two
Virgines
Paula
and
Eustochium
(
to
whom
he
dedicated
his
book
)
why
S.
Paul
in
his
Epistle
to
the
Romanes
praysed
so
much
their
faith
:
Heere
now
we
see
the
Romanes
faith
highlie
praysed
by
S.
By
which
words
is
euident
,
first
that
in
S.
Hieromes
tyme
the
Romayne
faith
was
accompted
the
general
Catholike
faith
of
all
Christendome
which
Romayne
faith
(
as
after
more
largelie
shal
be
demonstrated
)
was
sent
into
Britany
by
Pope
Eleutherius
before
S.
Hieromes
tyme
,
Secondlie
it
is
to
be
noted
that
the
things
most
praysed
in
the
Roman
fayth
by
S.
Hierome
are
two
poyntes
most
scorned
at
by
our
Protestants
,
to
wit
simplicitie
in
beleeuing
without
disputing
or
curiouslie
asking
reasons
,
and
secondly
promptenes
of
deuotion
in
visiting
Churches
,
martyrs
Sepulchers
and
the
like
:
for
which
two
poynts
of
simplicitie
in
beleeuing
and
deuotion
S.
Hierome
is
of
opinion
that
S.
Paul
did
so
speciallie
commend
the
Romanes
in
his
dayes
;
which
poynts
being
so
farre
different
from
the
iudgments
and
affections
of
the
protestants
of
our
dayes
,
no
maruaile
though
Syr
F.
heere
would
not
let
vs
see
S.
Hieromes
whole
sentence
,
but
a
peece
only
cut
out
,
as
he
thought
best
,
for
his
purpose
,
and
yet
this
peece
also
not
truly
nor
faithfullie
aleadged
,
as
now
shal
be
shewed
.
And
this
is
one
principal
poynt
to
be
considered
(
gentle
reader
)
for
thy
instruction
in
these
men●
manner
of
dealing
how
many
wayes
the
poore
shifting
knight
hath
altered
this
litle
poore
latyn
sentence
of
S.
Hierome
to
make
it
sound
somwhat
to
his
purpose
,
Tota
Ecclesia
,
which
are
not
in
S.
Hierome
,
&
then
changing
ad
similitudinem
(
which
S.
Hierome
vseth
)
into
instar
,
and
leauing
out
the
word
caelestis
,
found
in
S.
Hierome
and
lastlie
seperating
and
cutting
of
the
whole
from
the
precedent
and
consequent
sentence
,
and
true
sense
as
hath
byn
shewed
,
so
as
in
six
words
foure
at
least
haue
receyued
alteration
or
imposture
.
And
yet
we
know
that
both
in
reason
and
custome
when
any
sentence
is
aleadged
first
in
latyn
and
then
in
English
as
this
is
by
him
,
the
former
at
least
shou●d
be
exact
,
and
in
the
Authors
owne
words
,
but
necessitie
giueth
this
libertie
to
Syr
F.
to
clip
and
cut
,
tryfle
and
cauil
as
he
may
;
let
vs
see
yet
further
.
There
foloweth
in
his
reply
another
text
aleadged
out
of
S.
Augustin
to
the
same
purpose
for
prouing
publike
Churche
seruice
to
be
in
vulgar
tongues
,
Beatus
populus
q●●
intell●g●t
iubilationem
,
Blessed
is
the
people
that
vnderstandeth
the
ioyful
song
.
And
further
addeth
out
of
thesame
Father
this
exhortation
vpon
thesame
woords
.
intelligamus
iubilationem
non
eam
sine
intellectu
fundamus
.
Let
vs
vnderstand
the
song
,
let
vs
not
sing
it
without
vnderstading
,
as
though
al●
were
meant
by
singing
in
vulgare
knowne
tongues
for
that
the
word
vnderstanding
is
so
often
repeated
,
which
yet
is
as
●arre
of
from
S.
Augustynes
?
true
meaning
and
whole
drifte
in
that
place
,
as
if
the
knig●t
would
inferre
also
that
because
he
vseth
the
word
Curramus
let
vs
runne
,
he
would
defend
therby
running
games
in
England
,
or
running
at
bazes
or
prison
barres
in
Churcheyards
as
yong
people
are
wont
to
do
,
for
that
the
holy
Father
in
that
place
handling
these
words
of
the
Psalm
.
99.
Non
ho●ta●ur
velut
aliquem
vnum
angulum
terrae
,
&c.
The
spirit
of
God
doth
not
exhort
any
one
corner
of
the
world
,
or
any
one
habitation
or
congregation
of
men
,
to
Iubilate
and
reioyce
vnto
him
,
but
for
that
he
knoweth
that
he
hath
sowed
his
benediction
euery
where
▪
he
requires
this
iubilation
euery
where
also
.
These
are
S.
Augustines
words
,
and
let
the
reader
iudge
whether
these
be
spoken
of
any
corporal
singing
psalmes
or
saying
seruice
in
particuler
Churches
and
congregations
or
rather
of
inward
iubilation
of
spirit
which
S.
Augustine
,
expresly
meaneth
,
and
for
confirmation
therof
he
alleadgeth
also
those
words
before
cyted
out
of
an
other
psalme
,
Beatus
populus
,
qui
intelligit
iubilationem
.
Happie
is
the
people
that
vnderstandeth
this
Iubilation
,
which
word
(
vnderstandeth
)
for
that
our
heretyke
buildeth
all
his
argument
theron
)
S.
Hierome
enterpreteth
nouit
iubilationem
happy
is
the
people
that
knoweth
Iubilation
,
S.
Augustine
himself
foloweth
in
other
places
reading
Sciens
iubilationem
All
which
senses
the
Greeke
and
Hebrue
words
do
beare
,
that
is
to
say
,
Happie
is
that
people
of
God
which
feeleth
inward
comfort
and
spiritual
iubilation
of
hart
in
his
seruice
.
Which
being
so
,
most
fondlie
and
childishlie
is
this
text
brought
in
by
Sr.
F.
to
proue
external
singing
of
psalmes
in
vulgar
languages
quite
contrarie
to
S.
Augustines
meaning
,
words
,
and
sence
,
as
now
I
shal
more
particulerlie
declare
out
of
two
playne
places
of
the
said
Father
.
The
first
is
in
the
very
same
treatise
aleadged
by
our
aduersary
which
yf
as
he
could
not
but
see
it
,
He
that
doth
Iubilate
(
or
hath
this
Iubilation
meant
by
the
Prophet
)
doth
not
vtter
any
words
,
for
it
is
a
certayne
sound
of
inward
ioy
without
words
:
it
is
,
a
voyce
of
our
mynd
ful
of
Ioy
,
and
expressing
her
affection
as
much
as
she
can
but
not
attayning
to
expresse
the
ful
inward
feeling
therof
.
Thus
doth
S.
Augustine
explicate
himselfe
▪
And
in
an
other
place
more
playnlie
yet
,
quid
est
intelligas
iubilationem
▪
what
is
meant
by
the
Prophet
when
he
willeth
thee
to
vnderstand
iubilation
?
and
then
answereth
;
vt
scias
vnde
gaudeas
quod
verbis
explicare
non
possis
that
thou
maist
know
wherof
to
reioyse
without
being
able
to
expresse
thesame
in
words
.
Lo
heere
the
truth
of
these
good
fellowes
that
alleadge
vs
Doctors
so
flatlie
against
their
owne
words
and
meaning
.
S.
Paul
who
most
diuinely
(
sayth
he
)
treateth
this
matter
(
in
his
fauour
belike
)
in
his
first
Epistle
to
the
Corinthians
&
14.
Chapter
,
And
that
Ca●etan
moued
by
those
words
of
the
Apostle
thinketh
that
prayer
should
be
made
in
vulgar
tongues
.
To
the
first
it
is
euident
ynough
by
the
place
it selfe
,
that
those
words
of
the
Apostle
make
nothing
at
all
for
publike
seruice
,
and
that
the
former
partes
therof
are
playnlie
spoken
of
prophesying
,
&
exhortations
,
when
christians
did
meete
in
the
primitiue
Churche
,
S.
Cyprian
S.
Augustine
,
S.
Basil
,
S.
Ambrose
and
diuers
other
Fathers
.
And
in
the
later
part
of
the
Apostles
words
where
he
speaketh
of
praying
and
singing
that
it
should
not
be
in
a
peregryne
tongue
he
cannot
be
vnderstood
to
speake
or
meane
of
publike
seruice
in
the
Churche
,
for
that
this
publike
seruice
was
already
in
the
greeke
tonge
at
Corinth
whether
he
wrote
this
Epistle
and
in
no
peregrine
or
strange
language
but
such
as
was
vnderstood
by
all
(
all
being
Grecians
)
&
consequentlie
it
had
byn
impertinent
in
S.
Paul
to
persuade
that
it
should
be
in
a
knowne
language
,
S.
Paul
sayth
to
the
Ephesians
.
Be
not
drunken
with
wyne
which
leadeth
to
vncleanes
,
but
be
f●l
of
the
holy
ghost
speaking
one
to
another
in
psalmes
and
hymnes
,
and
spiritual
songes
,
singing
and
reioycing
in
your
hartes
to
Christ
.
Singing
in
your
harts
to
God
by
his
grace
in
Psalmes
and
hymnes
and
spiritual
songes
.
These
songs
therfore
comming
of
aboundance
of
the
holy
Ghost
and
o●
that
inward
Iubilation
of
hart
before
spoken
of
in
the
primitiue
Churche
,
it
fel
out
that
some
Christians
by
the
gifte
of
tongues
,
very
ordinarily
in
those
dayes
,
did
vtter
sometymes
these
their
affections
in
strange
languages
,
as
in
the
Arabian
,
Persian
,
and
other
like
tongues
,
which
neyther
themselues
perhaps
,
nor
others
did
alwayes
vnderstand
,
and
sometymes
others
interpreting
by
thesame
gi●●e
of
tongues
,
that
which
they
spake
without
vnderstanding
,
But
as
for
publike
prayer
,
and
reading
of
scriptures
in
the
Churche
who
knoweth
not
that
they
were
read
in
the
Hebrew
tongue
in
the
Churches
,
and
congregations
of
Iury
,
and
in
the
Greeke
tongue
among
the
Corinthians
and
other
Grecyans
and
east
Churches
,
&
in
Latyn
among
the
Romanes
as
before
hath
byn
shewed
,
and
no
probabilitie
that
S.
Paul
did
euer
mislike
the
same
,
&
consequentlie
could
not
meane
therof
in
this
Epistle
.
And
though
Caietan
should
haue
any
other
singular
interpretation
or
illation
of
his
owne
in
his
commentarie
vpon
this
place
,
it
is
farre
from
the
meaning
of
the
Apostle
,
as
yow
haue
seene
and
different
from
the
exposition
and
sense
of
ancient
Fathers
whom
we
are
to
follow
before
him
yet
in
the
very
beginning
of
the
same
commentarie
he
hath
these
words
,
All
this
text
doth
speake
properlie
of
the
giftes
of
tongues
and
prophesying
as
the
text
it selfe
in
handling
doth
testifie
,
which
if
it
be
true
,
then
can
nothing
for
publike
seruice
in
vulgar
tongues
be
proued
out
of
it
:
&
thus
much
of
this
.
OF
THE
FOVRTH
AND
fift
blessings
affirmed
to
haue
byn
brought
in
by
Protestantes
,
which
are
,
aboundance
of
good
woorkes
,
&
freedome
from
persecution
.
CAP.
X.
HAVING
byn
ouer
long
in
the
examination
of
the
former
three
blessings
,
exercise
in
workes
of
true
pietye
,
and
in
his
marginal
note
and
ranke
of
blessings
,
The
exercise
of
true
Holinesse
,
which
is
a
strange
blessing
,
if
a
man
consider
wel
of
it
,
that
the
exercise
of
good
works
,
and
true
holynes
was
brought
in
onlie
or
principallie
by
Protestants
of
our
dayes
,
for
first
the
experience
of
the
whole
world
wil
deny
it
,
and
cry
out
against
it
,
and
secondlie
there
best
frends
,
who
speake
most
of
their
faith
wil
and
do
renounce
their
woorks
as
for
example
,
Erasmus
among
other
,
Neminem
vidi
meliorem
,
deteriores
omnes
.
I
neuer
saw
any
made
better
in
lyfe
,
by
this
new
religion
,
but
all
worse
.
And
Luther
himselfe
vpon
his
owne
tryal
,
And
Syr
F.
least
he
should
goe
to
farre
in
this
matter
of
good
workes
saith
:
But
marke
I
pray
yow
the
difference
of
spirit
and
Doctrine
in
these
men
from
holy
Scripture
,
which
euery
where
encorageth
vs
exceedingly
with
the
merit
and
reward
of
good
workes
,
And
as
for
Syr
F.
himselfe
,
notwithstanding
his
protestation
afterward
,
that
he
would
be
loath
to
yeild
to
any
Papist
whatsoeuer
in
this
poynt
of
good
workes
(
seing
it
is
a
peculiar
blessing
of
his
people
as
yow
see
)
yet
I
do
not
heare
nor
vnderstand
that
this
blessing
doth
so
abound
in
him
for
the
practise
,
as
it
is
most
insolent
madnesse
to
dispute
against
that
which
the
whole
Churche
doth
pract●se
,
so
to
auouch
that
of
Protestants
liues
,
and
good
works
wherof
all
countryes
and
nations
do
see
and
proue
the
contrarie
,
and
their
owne
authors
also
do
confesse
(
as
hath
byn
shewed
)
is
litle
lesse
madnesse
.
And
with
this
I
might
end
this
poore
protestant
blessing
of
good
works
(
especially
seeing
that
after
againe
I
am
to
treat
of
the
same
subiect
)
but
that
our
knight
wil
needs
alleadge
S.
Bernard
for
his
former
caution
against
the
merit
of
good
workes
in
these
words
;
Wherein
first
yow
must
note
that
he
vseth
heere
also
his
foresaid
old
shifte
,
not
to
quote
the
place
,
or
book
where
we
may
fynd
this
in
S.
Bernard
,
least
he
should
be
taken
tripping
as
a
litle
before
,
about
the
other
two
Fathers
S.
Hierome
,
&
S.
Augustine
,
yet
hauing
sought
much
in
S.
Bernard
at
length
we
fynd
the
place
in
the
verie
end
of
an
excellent
treatise
he
wrote
,
Thus
sayth
he
,
and
that
he
meaneth
heere
,
by
the
cause
of
our
raigning
the
principal
efficient
cause
,
and
author
(
which
titles
are
proper
only
to
God
,
and
so
attributed
by
all
Catholike
writers
)
and
not
the
secondarie
instrumental
meritorious
cause
,
ascribed
by
vs
to
good
workes
,
is
euident
,
first
by
the
very
next
immediate
woords
folowing
in
S.
Bernard
vpon
the
former
,
Quos
iustificauit
(
sayth
he
)
non
quos
iustos
inuenit
,
hos
&
magnificauit
;
God
hath
magnifyed
and
exalted
to
his
kingdome
not
those
whom
he
found
iust
of
themselues
,
but
whom
he
by
his
grace
did
make
iust
:
by
which
words
S.
Bernard
doth
inferre
that
all
the
merits
of
our
good
workes
together
with
the
reward
promised
to
them
,
do
come
originallie
,
and
principally
from
God
,
and
consequentlie
both
the
one
and
the
other
are
to
be
ascribed
vnto
him
,
as
vnto
the
chiefest
cause
,
though
also
by
our
voluntarie
concurrance
thervnto
,
when
we
are
moued
by
God
we
haue
our
interest
therin
,
and
are
trulie
said
to
merit
lyfe
euerlasting
,
which
S.
Bernard
doth
explicate
most
excellentlie
a
litle
before
in
the
same
place
,
his
wordes
are
these
,
hauing
spoken
first
verie
largly
of
good
workes
;
Wheras
it
is
certayne
that
these
good
workes
(
by
me
before
mentyoned
)
are
wrought
in
us
by
the
spirit
of
God
,
they
must
needs
be
called
the
giftes
of
God
,
And
for
that
they
are
done
also
by
the
consent
of
our
wil
they
are
our
merits
.
Thus
sayth
he
,
and
then
doth
he
prosecute
the
same
with
a
large
and
learned
discourse
vpon
the
words
of
S.
Paul
to
Timothie
,
where
he
sayth
,
Bonum
certaemen
certaui
,
&c.
I
haue
fought
a
good
fight
,
then
is
layd
vp
for
me
a
crowne
of
Iustice
,
which
God
the
iust
iudge
shal
restore
vnto
me
at
that
day
.
Vpon
which
wordes
S.
Bernard
sayth
thus
:
If
it
be
so
that
the
verie
wil
of
doing
good
in
S.
Paul
(
wherof
all
merit
doth
depend
)
was
not
his
owne
,
but
receyued
from
God
,
how
doth
he
cal
it
a
croune
of
Iustice
,
which
he
assureth
himselfe
to
be
layd
vp
for
him
?
is
it
(
perhaps
)
for
that
whatsoeuer
is
freelie
promised
,
it
may
be
iustlie
,
after
the
promise
made
required
as
due
debt
,
&c.
he
saith
further
;
for
that
S.
Paul
beleeued
the
promiser
,
he
now
confidentlie
exacteth
the
promise
,
which
promise
though
it
were
of
mercy
,
yet
now
it
is
to
be
payd
of
iustice
,
&c.
For
it
is
iust
that
God
should
pay
whatsoeuer
he
oweth
,
and
he
oweth
whatsoeuer
he
hath
promised
,
&c.
and
of
this
iustice
it
pleased
God
to
make
Paul
a
partener
,
Lo
heere
how
S.
Bernard
doth
connect
&
ioyne
togeather
the
operation
of
God
,
and
cooperation
of
man
in
the
matter
of
merit
,
attributing
to
God
the
first
and
principal
motion
of
grace
,
mercy
,
promise
,
and
inabling
vs
to
worke
,
and
vnto
man
that
he
concurreth
freely
by
cooperation
with
,
Gods
instinct
,
so
as
the
reward
of
this
worke
,
which
is
the
Kingdome
of
heauen
yf
we
respect
the
first
cause
which
is
God
,
it
is
mercy
,
and
yf
we
consider
the
secondary
instrumental
cause
,
which
is
man
,
&
the
promise
of
God
made
vnto
him
,
it
is
called
iustice
and
dew
debt
,
let
vs
heare
S.
Augustine
in
the
same
matter
,
For
the
rest
(
saith
the
Apostle
)
there
remayneth
to
me
a
crowne
of
iustice
,
which
God
the
iust
iudge
shal
restore
to
me
at
the
last
day
.
Behould
he
saith
that
God
shal
restore
a
crowne
vnto
him
,
ergo
he
is
his
debter
.
Whence
is
God
become
a
debter
?
hath
he
receyued
any
thing
,
or
doth
he
owe
any
thing
to
any
man
▪
and
yet
behould
Paul
doth
hold
him
for
his
debter
,
saying
,
God
shal
restore
vnto
me
,
&c.
what
shal
he
restore
vnto
thee
(
Paul
)
but
that
which
he
oweth
?
whence
doth
he
owe
any
thing
vnto
thee
?
what
hast
thow
giuen
vnto
him
?
Truly
God
hath
made
himselfe
a
debter
,
not
by
receyuing
any
thing
,
but
by
promising
,
so
as
yt
may
not
be
said
vnto
him
,
restore
that
which
thow
hast
receyued
,
but
pay
that
which
thow
hast
promised
.
Thus
do
wryte
these
holy
Fathers
,
shewing
how
God
becometh
debiter
to
the
merits
of
our
good
works
not
by
their
owne
nature
,
but
by
his
owne
voluntary
free
promise
and
mercy
,
yet
deny
they
not
the
truth
of
this
merit
nor
blaspheme
yt
as
our
fond
K.
doth
,
saying
that
it
is
a
proud
presumption
before
God
to
put
any
opinion
of
merit
to
our
works
:
S.
Bernard
be
most
true
in
the
sense
alleadged
,
that
our
merits
be
the
way
to
the
Kingdome
of
heauen
,
but
not
the
cause
,
speaking
of
the
first
and
principal
cause
,
yet
were
those
words
not
truly
,
but
frandulently
translated
by
our
K.
that
they
are
not
the
cause
,
wherfore
we
shal
obtayne
the
Kingdome
,
as
though
they
were
no
cause
at
all
,
which
is
false
and
absurd
,
for
that
noe
man
can
deny
them
to
be
the
instrumental
meritorious
causes
of
obtayning
heauen
,
seing
God
hath
promised
heauen
as
a
reward
vnto
them
,
and
hauing
promised
is
bound
in
iustice
to
preforme
the
same
,
as
now
yow
haue
heard
by
the
Fathers
declared
.
And
so
much
of
this
matter
for
this
place
.
The
fift
beatitude
which
this
blessing-maker
bringeth
is
freedome
from
persecution
,
halcyon
dayes
,
when
he
sayth
:
The
litle
barke
of
Christ
Iesus
before
tossed
with
the
waues
and
stormes
of
furious
and
bloudy
presecution
hath
found
now
some
repose
and
rest
.
freedome
from
persecution
be
common
to
all
,
or
to
some
only
,
that
is
to
protestants
:
and
then
whether
this
be
passiue
or
actiue
in
them
:
that
is
whether
they
stand
out
free
in
them-selues
or
do
suffer
other
men
also
to
be
free
from
persecution
,
for
yf
it
be
not
a
common
blessing
to
all
but
particular
to
themselues
,
then
can
yt
not
be
called
a
blessing
of
the
land
,
but
of
some
part
within
the
land
.
And
againe
yf
it
be
passiue
only
and
enioyned
by
them-selues
and
not
actiue
,
so
as
they
procure
nor
yeild
not
the
same
freedome
to
others
,
where
they
may
,
then
is
it
absurdly
called
a
blessing
or
benediction
,
for
that
theeues
also
,
and
the
worst
men
of
the
world
among
them-selues
,
or
to
others
of
their
crew
do
not
vse
persecution
:
Germany
,
Switzerland
and
other
countreys
,
Geneua
,
Holland
,
Scotland
,
France
,
do
not
suffer
any
one
congregation
of
softer
Caluinists
or
English
Protestants
to
stand
with
them
,
and
on
the
contrary
side
,
whether
our
English
protestants
haue
suffered
their
brethren
Puritans
to
liue
in
England
without
persecution
or
noe
,
or
whether
they
haue
had
halcyon
or
halter
dayes
,
This
land
is
sore
troubled
with
persecution
,
there
i●
no
place
nor
being
for
a
faythful
Minister
of
the
word
,
our
blood
cryeth
for
reuenge
,
an
inquisition
much
like
that
of
Spayne
is
among
vs
,
o
lamentable
case
,
o
heyno●●
impietie
.
Ministers
are
in
worse
sorte
oppressed
now
then
they
were
by
the
Papists
in
Q.
Maries
tyme
;
besydes
whorish
impudency
,
halter
,
axe
,
bands
,
scourging
,
&
racking
,
our
Bishops
haue
nothing
to
desend
themselues
withal
:
the
Clinke
,
Gatehouse
,
white
Ly●n
,
and
the
Fle●●e
are
their
onlie
arguments
.
If
I
say
Hieremy
.
Ezechiel
,
&c.
were
aliue
agayne
they
would
be
sent
to
the
Marshalsey
.
Lo
(
good
reader
)
these
piteous
complaynts
,
and
many
more
,
do
make
and
poure
out
one
sort
of
ghospellers
against
the
other
,
&
when
their
owne
ghospel
brethren
cry
out
so
much
of
persecution
,
what
may
Catholikes
do
?
and
how
is
this
then
a
peculiar
blessing
of
Protestants
to
be
free
from
persecuting
?
yet
harken
to
our
knight
how
he
freeth
all
from
suffring
at
their
hands
,
not
onlie
those
of
their
owne
religion
,
The
wolfe
(
sayth
he
)
persecuteth
the
lambe
,
not
the
lambe
the
wolfe
;
Wel
;
what
of
this
?
this
is
a
certayne
sentence
true
in
it selfe
,
but
proueth
nothing
for
your
sense
,
nay
rather
I
might
inferre
against
yow
thus
:
Yow
do
persecute
greuiouslie
by
your
owne
brethrens
testimony
them
that
be
lambes
by
their
profession
.
Ergo
yow
are
wolues
by
your
owne
sentence
;
but
harken
yet
further
,
what
he
sayth
also
very
confidentlie
,
euen
of
Catholikes
.
Freedome
from
persecution
in
England
;
Yow
shal
(
sayth
he
)
neuer
be
able
to
proue
(
so
farre
as
I
could
euer
learne
)
that
any
one
,
eyther
Priest
or
lay
man
,
learned
,
or
vnlearned
,
hath
in
thi●
land
for
these
fortie
yeares
,
byn
put
to
death
,
only
for
being
of
a
contrarie
religion
.
Heer
I
doubt
not
but
all
England
,
wil
cry
shame
to
this
shameful
,
and
shameles
lack
of
shame
,
for
what
chyld
in
England
is
so
ignorant
of
thinges
tha●
passe
as
he
knoweth
not
this
to
be
a
notorious
falshood
,
hauing
hard
of
aboue
a
hundred
Priests
put
to
death
for
being
Priests
,
OF
THE
OTHER
FIVE
imagined
blessings
that
remayne
,
to
wit
,
deliuerance
from
exactions
,
long
peace
,
power
in
forrayne
countryes
,
wealth
of
the
land
,
and
multitude
of
subiects
increased
seauenfold
.
CAP.
XI
.
BESYDES
the
blessings
hitherto
recyted
(
which
haue
byn
such
and
so
goodlie
as
yow
haue
heard
discussed
)
our
knight
to
make
vp
the
number
of
ten
hath
added
fyue
more
to
wit
.
Deliuerance
from
intolerable
exactions
.
Long
peace
at
home
.
Great
power
abroad
in
forrayne
countryes
.
Wealth
&
great
riches
increased
with
in
the
land
.
And
finaly
great
multitude
of
subiects
seauenfold
increased
aboue
that
they
were
at
her
Maiesties
entrance
.
Which
blessings
though
the
very
propounding
of
them
to
English
eares
be
so
ridiculous
,
as
they
need
litle
examination
,
and
much
lesse
confutation
,
yet
for
honoring
of
our
knight
that
is
the
propounder
I
shal
be
forced
to
say
a
word
or
two
of
each
of
them
,
aduertising
the
reader
first
(
which
yet
he
wil
of
himself
obserue
,
For
the
first
of
them
which
is
deliuerance
from
intolerable
exactions
,
But
yf
he
meane
this
blessing
especiallie
or
principallie
of
our
Clergie
men
this
day
in
England
for
that
they
pay
nothing
now
to
the
Pope
,
as
in
the
texte
,
and
prosecution
of
this
blessing
is
set
downe
,
then
let
the
wealth
and
ease
of
the
old
and
new
Clergie
be
compared
togither
,
or
rather
the
pouertie
and
beggerie
of
the
one
with
the
honor
,
and
splendor
of
the
other
,
and
so
this
controuersie
wil
quicklie
be
decyded
,
and
S.F.
beaten
from
this
first
corporal
blessing
,
of
his
new
Cleargie
,
to
a
Spiritual
,
which
is
,
Lions
an.
1245.
against
his
collectors
&
officers
in
England
,
which
being
taken
out
of
Iohn
Fox
)
whom
this
man
yet
wil
not
name
)
maketh
no
more
against
the
Popes
Authoritie
,
And
what
then
doth
Syr
F.
and
Fox
vrge
so
much
against
the
Pope
the
complaynt
of
some
in
England
against
his
officers
at
that
tyme
,
As
for
long
peace
which
is
an
other
blessing
of
his
(
both
sweet
&
profitable
)
as
he
termeth
it
,
But
as
for
forayne
warres
vnder
her
Maiesties
raigne
(
whom
most
this
fleering
knight
would
flatter
in
this
behalfe
)
I
would
aske
but
himselfe
;
hath
it
not
bene
almost
perpetual
with
all
our
neighbours
round
about
vs
at
one
tyme
or
other
,
and
that
for
religion
it selfe
,
which
this
man
braggeth
to
haue
brought
sweet
peace
?
haue
not
our
armes
byn
seene
in
France
for
many
yeares
together
against
diuers
kings
therof
for
the
same
quarrel
,
his
long
sweet
,
and
profitable
peace
,
as
though
warres
maintayned
in
Holland
,
Zealand
,
Ireland
,
France
,
Spayne
,
Portugal
,
Indies
,
and
other
places
by
English
armes
,
English
money
,
English
blood
,
and
all
for
maintenance
of
Geneua
religion
,
were
no
warres
,
but
all
peace
,
all
sweetnes
,
all
profit
,
all
felicitie
:
wherfore
to
obey
Aristotle
,
and
not
to
reason
any
further
when
sense
conuinceth
so
notorious
a
flatterie
,
and
vntruth
,
I
wil
say
no
more
hereof
.
There
ensueth
the
eyght
(
and
this
no
smal
blessing
as
this
knight
sayth
)
of
power
in
foraine
countryes
,
Next
this
cometh
the
nynth
blessing
which
is
(
as
he
sayth
)
great
wealth
of
the
land
encreased
by
this
change
of
religion
,
much
riches
,
plentie
,
and
aboundance
,
such
as
hath
not
lightlie
bene
knowne
before
.
Wherabout
I
must
tel
our
Kt.
first
that
it
shal
be
reason
that
in
this
poynt
we
stand
not
only
to
his
relation
,
but
that
we
aske
,
our
people
of
England
them-selues
,
what
they
feele
at
home
in
their
countryes
,
and
not
what
pleaseth
him
in
his
chamber
to
imagin
,
and
to
set
downe
●t
home
with
his
pen
,
sitting
more
at
ease
perhaps
then
many
others
especiallie
since
the
match
with
the
ritche
widdow
,
And
trulie
where
this
so
blessed
&
aboundant
encrease
of
riches
should
ly
in
particular
,
which
this
our
K.
so
greatlie
boasteth
of
,
I
do
not
see
,
for
yf
we
consider
the
nobilitie
and
gentrie
of
our
Land
at
this
day
,
and
compare
them
with
that
wealth
,
which
was
wont
to
be
in
former
tymes
,
And
for
him-selfe
,
though
I
wil
not
enter
to
feele
his
purse
,
yet
for
so
much
as
publike
fame
telleth
,
I
may
say
without
slaunder
,
that
hauing
sold
all
,
or
the
most
parte
of
his
owne
landes
,
and
spent
his
goods
vpon
enterteynment
of
Ministers
,
or
other
like
ministerial
minions
,
he
may
better
brag
of
good
fellowship
and
liberalitie
,
then
of
great
blessing
of
riches
,
and
in
the
same
case
take
I
the
most
part
of
his
fellow
ghospelling
knightes
to
be
,
notwithstanding
their
daylie
feeding
vpon
Catholikes
goodes
,
and
that
their
Almes
extend
not
to
buyld
Monasteries
,
Colledges
,
Churches
,
or
hospitals
,
as
their
Ancestors
did
before
them
that
were
of
an
other
religion
,
so
as
to
the
nobilitie
and
gentry
of
our
land
the
participation
of
this
great
blessing
seemeth
to
be
but
litle
.
And
as
for
the
commonalty
,
we
ought
(
as
I
said
)
to
heare
them-selues
speake
in
their
owne
case
,
as
it
is
able
&
ready
to
susteyne
such
voluntarie
warres
,
as
honorable
respects
hau
moued
vs
to
vndertake
.
So
are
his
words
,
and
consider
heere
(
discreete
reader
)
the
wit
of
our
newe
councelor
,
which
maketh
our
warres
voluntary
vpon
wantonnesse
of
wealth
,
and
not
vpon
necessitie
,
as
the
wysest
Princes
are
wont
to
pretend
,
when
they
demaund
helpes
of
their
subiectes
.
Moreouer
as
this
K.
is
lauish
in
bragging
of
riches
and
voluntarie
warres
,
so
is
his
boasting
,
playnlie
Thrasonical
when
he
talketh
of
his
owne
going
,
and
assistance
to
the
same
warres
.
For
in
his
Epistle
of
his
wach-word
to
the
Reader
he
telleth
him
verie
seriouslie
,
&
with
big
wordes
,
that
to
himselfe
he
hath
set
downe
this
law
,
that
shal
neuer
be
repealed
that
if
his
wealth
were
millions
;
if
he
could
bring
thousands
of
fighting
handēs
to
the
feild
;
yf
his
lyfe
were
ten
thousand
liues
,
his
wealth
,
his
strength
,
his
lyfe
and
all
should
goe
to
be
spent
,
hazarded
,
and
ended
,
against
that
Antichrist
of
Rome
,
and
the
ambitious
tyrant
of
Spayne
,
&c.
And
that
with
confidence
,
boldnes
,
and
assurance
of
the
goodnes
of
his
cause
,
he
and
his
fellowes
with
hart
and
hand
wil
be
prest
and
ready
to
take
their
places
,
and
to
marche
in
the
feild
,
and
their
to
set
forward
with
a
swift
foot
against
these
enemies
,
&c.
Did
euer
glorious
Thraso
vpon
the
stage
speak
bigger
wordes
then
these
?
and
yet
I
do
not
heare
that
the
K.
in
fact
,
is
so
great
a
kil-kow
,
as
heere
he
maketh
him-selfe
,
nor
yet
that
in
such
warres
as
haue
byn
offred
voluntarie
,
or
inuoluntarie
,
hath
he
aduentured
any
one
lyfe
,
or
brought
any
one
troop
of
fighting
handes
to
the
feild
,
nor
hath
byn
so
swyft
of
foot
,
as
he
is
in
wordes
,
but
rather
hath
bene
content
to
look
on
whiles
others
marched
,
and
to
sit
at
home
with
his
Ministers
whiles
other
men
went
to
fight
,
and
consequentlie
that
these
wordes
and
wishes
are
farre
greater
then
his
actes
,
and
gestes
.
And
so
much
of
this
blessing
.
Wherfore
now
to
come
to
the
last
blessing
,
which
is
multitude
of
people
,
a
great
blessing
of
God
(
sayth
he
)
powred
vpon
this
land
,
which
God
at
the
least
hath
seauen-fold
encreased
,
to
the
number
that
at
her
entrance
she
found
.
And
the
like
may
I
say
of
Protestants
,
though
I
confesse
that
in
this
poynt
of
generation
I
do
yeild
them
some
priuiledge
aboue
Catholikes
for
that
all
sortes
do
marrie
among
them
,
and
fewe
or
none
do
thinke
of
those
Eunuches
commended
by
Christ
who
geld
them-selues
for
the
Kingdome
of
heauen
,
And
with
this
I
wil
end
this
goodly
ranke
of
blessings
,
which
are
so
vayne
and
fond
as
I
may
say
to
S.F.
for
bringing
them
foorth
,
as
S.
Augustine
said
to
Faustus
Manicheus
about
a
like
foolish
narration
,
A
brief
addition
about
O.E.
Yt
may
be
(
good
reader
)
thou
doest
maruale
why
O.
E.
is
kept
so
long
from
the
stage
seing
that
I
haue
promised
him
a
corner
now
and
then
to
tel
his
tale
,
but
the
truth
is
,
that
his
parte
came
not
in
til
now
,
for
that
he
maketh
no
seueral
tract
of
blessings
as
doth
the
K.
but
only
a
particular
brief
enumeration
of
ten
,
that
is
six
spiritual
,
&
foure
temporal
,
called
corporal
by
the
Kt.
of
which
kynd
yet
he
maketh
fyue
,
and
lyke
number
of
spiritual
,
so
as
the
Minister
according
to
his
vocation
is
more
spiritual
by
one
blessing
,
then
the
Kt.
and
lesse
corporal
,
though
perhaps
not
lesse
corpulent
.
They
disagree
also
in
the
order
,
names
and
substance
of
their
blessings
as
before
I
haue
shewed
laying
both
their
listes
together
,
&
now
we
shal
examine
how
they
wil
ioyne
in
defending
them-selues
,
and
their
ghospel
from
the
curssings
which
the
Warder
threapeth
vpon
them
,
as
ensuing
by
change
of
religion
,
and
in
this
poynt
&
part
of
this
first
Encounter
I
shal
be
forced
to
alter
somwhat
the
manner
of
my
answere
already
made
to
S.F.
therby
to
geue
roome
for
the
Minister
to
enter
with
him
.
OF
THE
CONTRARY
effectes
to
blessings
,
that
is
to
say
of
cursinges
rather
and
calamities
brought
in
by
change
of
religion
,
both
spiritual
and
temporal
,
and
how
Syr
F.
and
his
minister
do
answer
them
.
CAP.
XII
.
AFTER
the
short
&
ydle
defence
which
our
knight
in
the
beginning
of
this
Encounter
did
shape
to
the
charge
of
flatterie
as
before
yow
haue
heard
,
he
entred
presentlie
,
(
for
better
iustification
of
the
vauntes
made
in
his
Wachword
)
into
the
enumeration
of
the
former
ten
blessings
which
now
we
haue
examined
,
and
after
that
presentlie
shutteth
vp
his
whole
Encounter
as
though
all
were
dispatched
,
and
he
had
answered
all
that
had
byn
said
,
wheras
in
deed
he
passeth
ouer
foure
partes
of
fiue
of
the
warders
speach
without
eyther
mentyon
therof
or
answere
at
all
,
for
that
the
said
warder
in
his
book
to
shew
the
vanitie
of
the
knights
brag
of
blessings
brought
in
by
change
of
Catholike
religion
,
Germany
,
Switzerland
,
Denmarke
,
Suetia
,
&
other
such
further
partes
,
where
infinite
people
,
haue
bene
afflicted
,
slayne
,
and
brought
to
myserie
by
warres
and
garboyles
raysed
by
occasion
of
this
change
,
he
exemplyfieth
onlie
in
Scotland
,
Flaunders
,
France
,
&
Ireland
lying
next
vnto
vs
,
and
from
thence
also
passing
home
to
England
it self
,
sayth
thus
.
For
to
begin
with
Scotland
,
and
to
say
nothing
,
of
the
battayles
,
But
not
to
step
from
England
it self
,
where
principallie
this
blessing-bringer
doth
vaunt
that
his
blessings
are
powred
out
in
aboundance
,
Thus
said
I
in
the
Wardword
,
and
further
I
passed
on
to
draw
all
kyndes
of
blessings
to
two
heads
or
branches
spiritual
and
temporal
,
If
yow
had
any
respect
of
truth
(
sayth
he
)
or
care
of
modestie
,
yow
would
neuer
make
the
true
religion
we
professe
the
cause
of
murders
,
tumultes
,
&
garboyles
which
teacheth
dutiful
obedience
,
&
condemneth
all
mutinies
,
seditions
,
&
rebellions
.
Thus
he
fayth
,
&
to
this
I
replie
,
that
if
our
knight
had
any
consideration
of
his
credit
,
he
would
neuer
for
shame
affirme
this
so
boldlie
without
answering
to
some
of
the
examples
alleaged
by
me
against
him
,
as
also
the
asseuerations
of
his
owne
best
doctors
before
mentyoned
by
me
about
this
matter
of
obedience
,
When
we
came
to
the
diuision
mentyoned
of
spiritual
and
temporal
blessings
in
particuler
ensued
to
England
by
change
of
religion
,
men
had
one
faith
,
one
beliefe
,
one
forme
of
seruice
,
one
number
of
Sacraments
,
one
tongue
in
celebration
,
one
sacrifice
,
one
head
of
the
Churche
together
with
the
rest
of
Christendome
,
and
that
since
the
change
all
these
things
are
altered
for
that
English
Protestants
differ
in
all
those
poyntes
,
or
the
most
,
not
only
from
all
Catholike
kingdomes
,
but
also
with
their
owne
,
and
among
themselues
,
to
wit
first
from
other
new
ghospellers
abroad
,
for
that
neyther
do
we
Eng●ish
protestants
agree
with
any
secte
of
the
Lutherans
softe
or
riged
,
nor
with
the
Zuinglians
or
Caluinists
of
other
countryes
,
nor
yet
with
those
of
our
owne
,
as
appeareth
by
the
Churche
of
Scotland
,
and
of
the
presbyteries
of
our
Puritans
in
England
,
Holland
,
Zeland
,
and
other
places
.
For
proof
wherof
it
shal
not
need
to
repeat
agayne
the
whole
discourse
of
the
wardword
,
for
that
this
is
sufficiently
proued
by
that
I
haue
alleaged
before
about
the
first
supposed
blessing
of
vnity
.
To
all
which
discourse
of
disvnion
among
them
set
downe
by
the
wardword
Syr
F.
answereth
no
one
thing
,
that
it
is
a
cunning
tricke
to
grate
so
often
vpon
this
diuision
,
calling
some
puritans
,
&
some
protestants
,
which
he
hopeth
the
Lord
of
might
and
mercy
,
wil
turne
to
the
good
of
the
Churche
,
and
direct
the
hartes
of
their
Churchmen
,
to
see
how
needful
it
is
to
ioyne
both
hart
,
&
hand
together
to
desend
the
doctrine
of
fayth
(
which
they
all
hold
)
against
the
calumniations
of
slaunders
wherwith
you
,
and
men
of
your
sort
(
sayth
he
)
seek
to
lead
the
truth
of
our
profession
.
Behould
heere
a
substantial
defence
,
consisting
of
foure
poyntes
,
first
he
would
gladly
deny
the
difference
of
names
&
sectes
of
[
*
](A09112-e28230-b)
*
Of
this
difference
see
before
,
cap.
6
&
7.
puritanes
&
protestants
,
as
cunningly
deuised
by
vs
what
shifte
wil
ye
cal
this
?
Then
he
hopeth
in
the
Lord
of
mercy
they
wil
agree
at
length
,
but
when
and
how
?
they
all
h●ld
one
doctrine
of
fayth
,
this
how
true
it
is
appeareth
before
out
of
their
owne
words
and
wrytings
alleaged
by
me
to
the
contrary
.
And
lastly
he
sayth
,
these
are
but
slaunders
deuised
by
vs
to
load
the
truth
of
their
profession
withall
.
This
shift
also
I
leaue
to
the
reader
to
iudge
of
what
quality
it
is
,
as
in
like
manner
of
what
modestie
the
K.
is
in
denying
matters
so
euidently
knowne
of
all
,
noting
by
the
way
,
that
he
dareth
not
to
speak
out
,
he
trusteth
God
wil
direct
them
to
agree
,
and
that
howsoeuer
some
dissent
hath
appeared
(
as
though
in
deed
it
were
not
)
yet
he
doubteth
not
,
but
it
shal
be
seene
to
the
world
that
it
is
concordia
discordia
,
with
a
discord
that
hath
concord
in
yt
,
&c.
Thus
he
salueth
the
matter
for
his
tender
affection
towards
the
Puritans
;
wheras
his
Champion
O.E.
talking
of
this
diuision
,
sayth
playnly
,
and
resolutely
of
them
,
WHAT
THE
CHAMpion
Minister
O.E.
sayth
to
this
matter
of
cursings
,
and
how
absurdly
he
behaueth
him-selfe
therin
.
CAP.
XIII
.
HOWSOEVER
our
masked
minister
hath
byn
silent
in
the
former
blessings
,
yet
wil
he
shewe
him-selfe
vocal
now
,
(
seing
his
name
consisteth
of
onely
vowels
)
about
this
opposite
argument
of
cursings
,
and
with
his
verbositie
he
wil
supply
the
Kt.
breuitie
,
wherof
we
haue
spoken
and
complayned
in
this
chapter
,
for
yow
must
vnderstand
(
and
yow
shal
perceaue
it
by
the
proof
)
that
this
vowel
minister
is
a
great
vaeun●
parlar
,
First
then
to
begin
with
that
which
the
warder
layeth
downe
of
diuers
difficulties
already
growen
in
England
by
change
of
reliligion
,
he
sayth
,
the
state
of
things
them-selues
wil
answere
,
lawes
are
ordinarily
executed
,
no
man
is
wronged
eyther
in
his
person
,
lands
or
goods
,
but
he
may
haue
remedy
,
religion
is
tru●●
preached
,
and
professed
,
&c.
Yow
see
how
farre
,
&
how
plausibly
he
may
runne
counter
in
this
poynt
,
Secondly
(
sayth
he
)
we
say
that
howsoeuer
w●
stand
,
true
religion
is
neyther
the
case
of
trouble
nor
danger
,
for
if
that
were
so
,
then
were
all
Princes
,
&
states
that
professe
religion
in
the
same
case
:
that
true
religion
bringeth
no
trouble
,
for
we
talke
of
protestant
religion
,
which
is
foolery
for
him
to
presume
that
we
graunt
it
to
be
true
religion
;
and
besydes
this
,
we
talke
not
of
religion
it selfe
,
but
of
the
changement
,
which
in
religion
eyther
true
,
or
false
may
breed
troubles
in
any
common
wealth
:
but
especially
the
change
of
Catholike
religion
hauing
bin
for
so
many
ages
established
and
so
many
Princes
and
Monarches
of
the
Christian
woorld
professing
the
same
.
His
inference
that
all
protestant
Princes
by
this
reason
should
be
in
trouble
,
is
an
ydle
non
consequent
,
for
their
cases
may
be
different
,
their
states
vnequal
,
the
máner
of
change
vnlike
,
and
the
proceeding
therin
,
after
an
other
fashion
:
but
yet
whether
the
protestant
Princes
of
Christendome
haue
gayned
or
no
by
the
change
,
or
whether
they
be
or
may
be
in
more
daunger
of
troubles
for
separating
themselues
from
the
Catholike
body
of
christian
Princes
,
than
yf
they
had
continued
in
their
Fathers
religion
,
I
leaue
this
to
wyse
men
to
iudge
,
and
tyme
to
try
.
And
this
to
his
first
inference
,
but
besydes
this
he
hath
a
second
in
the
same
kynd
no
lesse
foolish
that
if
change
of
religion
bringeth
trouble
,
then
all
catholike
Princes
(
that
haue
not
changed
)
must
enioy
peace
,
and
be
out
of
daunger
,
which
is
true
,
so
farre
foorth
as
concerneth
this
daunger
arising
by
change
,
which
is
of
no
smal
importance
,
seing
it
deuideth
not
only
betweene
them
,
and
other
Princes
of
different
religion
,
but
betweene
them
also
,
and
their
subiects
,
and
if
Catholike
Princes
haue
had
their
troubles
also
,
or
daungers
in
our
dayes
,
it
hath
bene
eyther
for
other
causes
,
or
for
that
some
in
their
states
haue
gone
about
to
alter
religion
against
thesayd
Princes
willes
,
as
in
France
,
and
Scotland
,
Flanders
,
and
other
places
,
and
so
consequentlie
change
of
religion
(
though
not
intended
by
them
)
hath
byn
the
cause
of
their
said
troubles
and
dangers
.
But
heare
out
the
minister
yet
further
;
lastly
(
sayth
he
)
yf
religion
now
professed
were
the
immediate
cause
,
&
original
of
any
trouble
like
to
ensue
,
then
should
not
the
Papists
haue
byn
the
principal
meanes
to
moue
warres
,
&
rebellions
against
the
state
,
nor
the
only
practisers
against
her
Maiesties
person
,
&
safety
,
as
we
haue
found
them
to
haue
byn
.
Thus
he
sayth
,
but
how
it
hangeth
together
,
God
knoweth
or
the
diuel
that
taught
him
to
make
this
malitious
consequence
against
innocent
men
,
for
I
see
not
by
any
Cambridge
or
Oxford
logicke
how
this
illation
may
be
founded
,
if
chaunge
of
religion
bring
troubles
,
ergo
why
do
Catholikes
moue
troubles
?
he
hath
brought
this
kynd
of
arguyng
from
the
campe
(
no
doubt
)
for
he
neuer
found
it
in
schoole
;
And
as
for
the
calumniation
of
this
wicked
assertion
,
that
Catholikes
are
the
only
moouers
of
warres
,
and
practisers
against
her
Maiesties
safety
,
the
instance
(
I
trow
)
of
his
late
Mr.
the
Earle
of
Essex
and
the
Puritanes
,
Yow
see
(
sayth
he
)
this
Noddy
hath
neyther
reason
nor
truth
in
his
discourse
,
&c.
he
telleth
vs
that
by
alteration
of
Religion
in
England
,
Scotland
,
Ireland
,
Flanders
&
France
haue
tasted
of
many
miseries
,
tumultes
,
calamityes
,
&
desolations
,
he
should
haue
said
of
many
blessings
,
&
frendly
fauours
.
This
needeth
no
reply
if
the
reader
be
of
any
iudgment
,
for
he
can
see
the
impudency
of
the
assertion
.
And
then
going
forward
to
answere
my
enumeration
of
so
many
battails
,
murders
distruction
of
so
many
countryes
,
prouinces
,
townes
,
cittyes
,
noble
houses
,
linages
,
&c
,
occasioned
by
diuersitie
,
and
change
of
religion
,
he
answereth
thus
:
As
if
we
had
procured
all
these
battayles
,
murders
,
destructions
,
as
if
we
or
our
religion
were
the
occasion
,
&c.
what
a
shameles
fellow
is
this
to
impute
the
cause
o●
troubles
,
and
warres
,
vnto
vs
,
that
euer
auoyded
warres
as
much
as
we
could
,
and
offred
force
to
no
man
,
nor
euer
styrred
,
but
as
defendants
for
safegard
of
our
lyues
;
are
lambes
the
cause
of
the
cruelty
of
wolues
?
All
these
big
wordes
,
are
but
arguments
of
the
Noddyes
distracted
mynd
,
&c.
Lo
(
reader
)
what
a
manner
of
answering
this
is
,
and
how
many
books
might
be
made
in
this
kynd
of
wryting
?
wherfore
leauing
this
,
let
vs
come
to
the
matter
of
diuision
in
religion
.
Where
I
say
that
before
this
alteration
of
religion
by
Luther
,
there
was
vnity
among
Catholikes
,
to
wit
one
God
adored
throughout
all
christendome
,
one
faith
and
beleefe
,
one
forme
of
seruice
,
one
number
of
Sacrament
,
one
tongue
in
celebration
,
one
sacrifice
,
one
head
of
the
Churche
,
&c.
and
that
now
●ll
is
deuided
,
that
to
speake
●●uly
the
most
part
of
Christians
in
those
dayes
lyued
●ithout
all
knowledge
of
God
,
or
of
Christ
Iesus
hauing
●●thing
of
Christianity
,
but
the
very
name
,
and
the
●●tward
Sacrament
of
Baptisme
.
So
that
he
yeil●eth
not
to
them
the
inward
vertue
of
Baptisme
,
nor
the
true
beleefe
of
any
one
article
of
the
creed
before
Luther
rose
which
after
he
repeateth
agayne
in
expresse
,
wordes
saying
,
they
vnderstood
not
any
one
article
of
the
fayth
.
Further
he
proceedeth
affirming
that
wh●ras
I
say
before
the
alteration
of
religion
there
was
one
forme
of
seruice
,
one
number
of
Sacraments
,
one
tongue
in
celebration
one
sacrifice
,
and
one
head
of
the
Churche
,
then
are
m●re
palpable
and
vayne
vntruthes
conteyned
i●
t●es●
wordes
,
And
yet
he
with
that
his
one
tongu●
vttereth
readely
and
desperatly
fiue
or
six
notorious
open
lyes
at
the
least
in
contradicting
that
I
say
.
For
first
to
contradict
that
there
was
not
one
forme
of
seruice
,
he
bringeth
in
the
differences
of
old
Liturges
,
not
only
the
greek
lyturgie
doth
much
differ
from
the
latyn
,
but
also
the
latyn
liturges
do
much
differ
from
themselues
,
and
were
so
full
of
abuses
,
that
the
councel
of
Trent
abolishing
a
number
of
old
Missals
,
&
portuisses
,
was
constrayned
to
make
new
,
yet
all
naught
;
being
nothing
like
the
liturgies
of
the
Apostolike
Churche
described
by
Iustyn
martyr
,
Dionise
of
Athens
,
&
diuers
other
Fathers
;
for
those
of
S.
Iames
,
S.
Basil
,
&
S.
Chrysostome
are
playnly
counterfeited
.
Heere
though
I
call
this
but
one
ly
,
Dionise
of
Athens
as
Apostolike
reiecting
the
other
of
S.
Iames
,
S.
Basil
,
S.
Chrysostome
,
as
counterfet
,
he
contradicteth
himself
by
ignorance
and
malice
,
for
that
Iustine
martyr
and
Dionise
of
Athens
wrote
noe
lyturges
,
and
the
other
three
,
which
he
reiecteth
,
togeather
with
that
of
S.
Clement
(
which
as
litle
he
wil
allow
)
are
the
onely
lyturges
;
that
are
extant
,
so
that
if
theise
be
counterfet
,
then
are
there
noe
Apostolike
lyturges
,
for
Iustyne
and
Dionise
to
describe
,
as
he
sayth
they
doe
,
S.
Ciril
in
his
Cathechisme
,
and
S.
Ambrose
in
his
bookes
de
Sacramentis
doe
describe
and
expounde
the
foresayd
lyturges
by
this
man
reiected
.
And
so
he
talketh
he
cannot
tel
what
.
The
second
notoriously
,
is
in
contradicting
one
number
of
Sacraments
held
among
Catholykes
before
Luthers
alteration
.
The
number
of
7.
Sacraments
(
sayth
he
)
was
not
certaynely
established
nor
receiued
before
the
late
councel
of
Trent
,
and
in
the
councel
of
Lateran
vnder
Pope
Innocentius
there
is
mention
made
only
of
2.
Sacraments
which
wee
retayne
.
Here
are
two
shameful
vntruthes
auowched
concerning
two
councelles
.
For
first
the
Councel
of
Florence
which
was
an
hundred
yeares
before
that
of
Trent
,
M.
of
the
sentences
,
&
all
other
scoolemen
after
him
doe
set
downe
and
handle
distinctly
seauen
Sacramentes
without
any
note
of
noueltie
or
contradiction
made
against
them
,
which
is
an
euident
argument
,
that
this
was
at
that
tyme
also
the
common
doctryne
of
the
Catholyke
Church
.
And
albeit
the
auncient
Fathers
(
as
this
man
obiecteth
)
doe
not
set
downe
precisely
this
nomber
of
Sacraments
in
expresse
wordes
,
and
in
one
place
all
together
,
yet
doe
they
set
downe
the
thinges
them-selues
,
and
the
same
nomber
also
in
different
places
,
as
by
Catholyke
writters
is
shewed
aboundantly
when
they
treate
of
the
nomber
of
Sacraments
.
And
as
for
the
obiection
about
the
councel
of
Lateran
,
it
is
an
egregious
impudencie
,
for
that
in
the
very
same
place
by
him
alleaged
in
his
margent
,
Cap.
Firmiter
de
sum
.
Trinitate
(
and
he
could
not
chuse
but
see
it
)
though
it
be
not
the
councelles
purpose
,
to
name
all
Sacramentes
there
together
,
yet
doth
it
expressely
mention
three
,
to
wit
:
Eucharist
.
Baptisme
&
Pennance
,
and
other
in
other
places
,
as
Panormitan
&
other
expositours
vppon
that
councel
doe
shewe
.
M.
of
sentences
wrote
but
50.
yeares
before
that
councel
(
for
he
was
made
Bishop
of
Paris
in
the
yeare
1160.
and
the
councel
beganne
1215.
and
his
doctrine
and
learning
allowed
by
all
men
as
Catholyke
,
howe
is
it
probable
that
the
councel
would
appoint
only
two
,
Sacramentes
,
so
soone
after
the
other
,
and
all
other
scholemen
had
written
so
largely
of
seauen
without
reproueing
or
recal●●ng
their
doctrine
.
Wherefore
these
two
lyes
&
impudencies
are
inexcusable
and
fit
for
such
an
aduocate
.
of
seruice
in
one
tongue
before
the
alteration
,
which
he
denyeth
,
saying
:
that
in
auncient
tyme
it
was
neuer
thought
vnlaweful
to
celebrate
diuine
seruice
in
any
tongue
vnderstood
by
the
people
:
and
that
the
Greekes
euen
to
this
day
retayne
the
Greeke
tonge
,
and
that
t●e
Apostle
1.
Cor.
14.
doth
directly
condemne
tongues
vsed
in
diuine
prayers
or
prayses
yf
they
be
not
vnderstood
of
the
people
.
But
all
this
is
answered
largely
by
me
before
in
the
third
blessing
and
eight
and
ninth
chapters
of
this
Encounter
,
and
theise
are
manifest
vntruthes
,
which
he
addeth
heere
,
for
he
cannot
shewe
one
example
out
of
all
antiquitie
or
histories
that
any
one
Catholyke
country
from
Christ
downewards
to
Luther
vsed
publike
seruice
in
a
vulgar
tongue
,
but
only
in
some
of
the
three
learned
tongues
Hebrewe
Greeke
or
Latine
,
except
only
some
perticular
dispensation
for
some
short
tyme
and
vpon
especial
causes
,
Heere
foloweth
the
fourth
poynt
,
and
most
famous
falshood
amongst
the
rest
concerning
one
sacrifice
throughout
Christendome
before
the
change
of
religion
,
wherof
he
sayth
,
The
Popish
sacrifice
of
the
Masse
was
not
knowne
of
the
Ancient
Fathers
,
&c.
but
this
is
refuted
first
by
all
those
ancient
lyturges
before
mentyoned
wherof
some
our
man
granteth
to
be
Apos●olike
,
and
all
those
lyturges
do
agree
vpon
one
external
sacrifice
of
Christians
in
the
new
Testament
,
calling
it
the
body
and
bloud
of
our
Sauiour
setting
downe
also
the
manner
how
that
sacrifice
is
to
be
offred
,
which
Iohn
Caluyn
so
much
misliked
(
as
before
I
haue
touched
)
that
he
condemneth
them
for
it
,
quam
aut
ordinauerat
Christus
,
aut
Euangelij
ratio
ferebat
,
the
Fathers
did
imitate
more
neerlie
the
Iewes
manner
of
sacrifice
,
then
that
which
Christ
did
ordayne
,
or
the
nature
of
the
ghospel
did
beare
.
Lo
heere
Caluyn
wil
teach
S.
Clement
,
S.
Basil
,
S.
Cyril
,
S.
Ambrose
,
S.
Chrysostome
,
what
Christ
ordayned
,
&
what
the
nature
of
his
ghospel
wil
beare
or
not
beare
.
The
like
impudency
do
vse
the
Centuria●ores
in
the
very
first
age
after
the
Apostles
,
non
licet
sine
Episcopo
neque
offerre
,
neque
sacrificium
immolare
.
It
is
not
lawful
to
offer
,
nor
to
doe
sacrifice
(
among
Christians
)
without
the
Bishop
,
those
fellowes
say
,
it
was
inc●mmodè
dictum
,
incommodiouslie
spoken
,
to
wit
for
their
purpose
,
&
then
againe
,
S.
Irenaeus
sayth
,
Noui
Testamenti
nouam
docuit
oblationem
,
quam
Ecclesia
ab
Apostolis
accipiens
vniuerso
mundo
offert
.
Christ
taught
a
new
oblation
of
the
new
Testament
,
which
the
Churche
receyuing
from
the
Apostles
,
doth
offer
to
God
,
throughout
the
whole
world
,
of
this
they
say
,
satis
videtur
loqui
incommodè
,
Irenaeus
seemeth
to
speake
very
incommodiouslie
heere
,
And
this
of
the
Fathers
of
the
first
age
after
Christ
,
to
whom
also
we
may
ioyne
S.
Martial
disciple
of
the
Apostles
(
though
the
Centuriatores
make
mention
of
him
in
the
third
age
)
cyting
his
woords
thus
,
Caena
(
inquit
)
Domini
,
id
est
sacrificium
Deo
creatori
offertur
in
ara
.
The
supper
of
Christ
,
that
is
the
Sacrifice
is
offred
to
God
our
creator
vpon
the
Alter
;
and
in
the
same
third
age
,
they
name
diuers
Fathers
,
that
make
mentyon
of
this
sacrifice
,
to
be
vsed
in
the
Churche
not
only
for
the
liuing
,
but
also
for
the
dead
,
Irenaeus
,
Athanasius
,
Arnobius
,
Ambrose
,
and
Augustine
for
holding
this
doctryne
,
and
misinterpreting
and
falselie
applying
the
scriptures
to
the
proofe
therof
,
His
fifth
and
last
cauillation
is
about
one
head
of
the
Churche
acknowledged
by
all
Catholikes
through
Christendome
before
Luthers
alteration
.
as
the
Popes
headship
is
now
denyed
of
the
Easterne
Churches
,
&
so
was
for
many
ages
,
so
was
the
ancient
Churche
vtterlie
ignorant
of
that
matter
,
if
this
Noddy
wil
persist
in
his
error
,
let
him
shew
it
if
he
can
.
Heere
yow
see
that
howsoeuer
I
persist
in
error
,
he
persisteth
in
his
contumelious
speech
begun
,
of
calling
me
Noddie
at
euery
word
,
but
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
a●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
.
Cyril
.
ep.
10.
ad
Nestorium
.
&
ad
11.
clerum
&
populum
constantinop
.
●heodoret
.
epist.
ad
Leonem
Papam
.
Zoz●m●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
o●
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
.
THER●
foloweth
in
the
Ward-word
,
that
not
onlie
the
Protestants
haue
no
present
vnion
in
doctrine
among
them-selues
,
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
the●e
men
,
as
he
doth
in
so
great
poynts
of
doctrine
,
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
,
S.
Augustine
in
a
like
case
thanked
Faustus
the
Manichie
,
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
Maties
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
Matie.
should
haue
had
by
all
liklihood
through
the
vnion
of
her
subiectes
,
2.
The
securitie
therof
ensuing
.
3.
Maryage
,
and
noble
yssue
of
her
Maties
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
a●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
,
To
all
this
speach
and
reason
of
the
warder
Syr
F.
answereth
onlie
in
foure
or
fiue
lynes
thus
:
As
for
your
building
of
Castels
in
the
Ayre
by
supposal
o●
blessings
that
might
probably
haue
ensued
,
if
religion
had
not
byn
altered
,
because
I
meane
not
to
take
the
paynes
to
follow
yow
in
your
extrauagant
discourses
,
and
because
they
are
indeed
nothing
but
the
imaginations
of
an
ydle
brayne
,
I
leaue
them
to
Mr.
Moores
Fictio
Vtopica
.
Who
could
answere
with
fewer
words
,
or
lesse
matter
so
large
,
&
important
a
discourse
,
then
Syr
F.
doth
heere
?
or
who
could
go
further
from
the
purpose
then
he
,
that
leaueth
out
the
substance
of
all
his
aduersaries
allegation
,
and
entertayneth
himselfe
in
tryfles
of
his
owne
deuising
▪
Let
the
reader
iudge
whether
his
answere
be
rightlie
termed
a
wastword
or
no.
I
must
needs
conclude
as
S.
Augustine
did
against
Iulian
with
this
interrogation
.
I
aske
of
yow
(
Syr
F.
)
as
good
a
disputer
or
shifter
rather
as
was
Iulian
)
how
yow
can
glorie
to
haue
answered
my
former
book
,
wheras
yow
haue
not
so
much
as
touched
the
fourth
parte
therof
,
and
haue
made
such
leapes
in
passing
ouer
my
arguments
,
&
disputations
,
as
though
yow
dispayred
that
any
reader
would
view
both
workes
,
and
fynd
out
your
falshood
in
this
behalfe
.
WHAT
O.
E.
ANSWEreth
to
the
former
chapter
about
diuision
,
and
vncertainty
in
religion
.
CAP.
XV.
I
HAVE
signifyed
vnto
thee
(
gentle
reader
)
before
,
that
where
the
knight
fynding
matters
somwhat
hard
,
or
vneasie
to
answere
,
seeketh
now
and
then
with
some
regard
of
honor
,
and
reputation
;
to
step
ouer
without
stumbling
,
and
to
salue
some
matters
by
smothe
sylence
,
there
bold
bayard
the
minister
,
rushing
in
with
more
resolution
,
&
masking
himselfe
with
the
vizard
of
two
vowels
.
O.
E.
(
which
may
stand
perhaps
in
his
cypher
for
Owles
Eyes
to
looke
thorough
and
to
see
,
and
not
be
seene
agayne
)
layeth
on
load
both
in
babling
,
and
scoulding
,
saying
somwhat
to
euery
thing
,
though
nothing
in
deed
to
all
,
and
folowing
the
threed
of
my
speach
,
and
narration
,
he
picketh
quarrels
to
whatsoeuer
seemeth
most
capable
of
cauillation
,
and
this
appeareth
to
be
his
cheifely
entended
exployt
in
this
his
enterprise
of
answering
,
the
proofe
shal
be
seene
by
experience
.
And
first
of
all
wheras
the
warder
obiecteth
diuision
disvnion
and
disagreement
to
him
and
his
(
as
you
haue
heard
)
and
this
not
onlie
from
Catholikes
,
but
also
from
their
owne
ghospellers
,
This
fellow
denyeth
first
verie
flatlie
,
that
there
is
any
diuision
among
them
at
all
,
And
heere
he
wynneth
the
first
garland
of
impudencie
as
yow
see
,
but
look
vpon
an
other
more
cleare
then
this
.
the
Churches
of
Zwitzerland
,
Germany
,
France
,
&
England
,
do
neyther
hold
of
Zuinglius
,
Caluyn
,
nor
Luther
,
but
of
Christ
Iesus
,
and
of
his
Apostles
and
Prophets
.
Lo
(
reader
)
how
quicklie
this
matter
〈◊〉
dispatched
,
and
how
soone
disagreement
〈◊〉
made
betweene
them
,
see
the
4.5
.
and
6.
former
chapters
for
tryal
of
this
poynt
:
and
note
by
the
way
,
that
of
purpose
he
leaueth
out
heere
the
Puritanes
espetialie
mentyoned
by
the
warder
,
for
that
he
hauing
written
so
earnestlie
against
them
a
litle
before
cannot
with
his
honour
now
make
attonement
with
them
,
as
he
doth
with
the
Lutheranes
of
Germany
,
Zuinglians
of
Switzerland
,
and
Caluinists
of
France
,
vniting
them
all
in
one
Churche
,
and
in
the
true
doctryne
of
Iesus
Christ
,
and
consequentlie
also
with
himselfe
and
his
Churche
of
England
according
to
the
rule
&
principle
.
Quae
conueniunt
in
aliquo
tertio
,
inter
se
et●an
conueniunt
,
those
things
that
agree
in
a
third●
agree
also
betweene
themselues
,
which
he
expoundeth
also
presentlie
after
by
the
worde●
next
folowing
.
As
●or
our selues
(
sayth
he
)
al
of
vs
professe
the
doctryne
of
Christ
Iesus
,
according
to
that
rule
that
was
established
by
common
cons●●●
of
the
Churche
of
England
,
from
which
if
any
digresse
,
he
is
no
more
to
be
accounted
of
our
society
th●●
the
Papists
,
&c.
Marke
heere
(
good
reader
)
the
guyddy
head
of
this
gagling
goose
,
first
he
ioyneth
together
in
the
true
doctryne
of
Iesus
Christ
,
the
rule
established
by
common
consent
at
this
day
in
the
Churche
of
England
,
And
this
is
euidentlie
,
and
aboundantly
proued
by
their
owne
books
and
sayings
before
recyted
in
the
4.5.6
.
and
sequent
chapters
of
this
Encounter
.
But
for
that
our
Minister
maketh
mention
heere
of
a
certayne
rule
of
fayth
,
wherby
he
and
his
are
directed
,
and
others
that
digresse
from
the
same
are
to
be
reiected
from
their
communion
and
societie
,
I
meane
to
examine
●he
same
brieflie
in
this
place
,
and
to
see
what
〈◊〉
is
.
And
first
of
all
that
there
is
and
must
be
●ome
certayne
rule
among
Christians
,
S.
Paul
to
the
Corinthians
secundum
regulam
nostram
,
Prophetia
secundum
rationem
fidei
,
prophesy
(
by
which
i●
vnderstood
heere
principallie
,
interpretatio●
of
scriptures
)
according
to
the
rule
or
analogie
o●
fayth
,
for
so
is
the
greek
word
.
By
all
which
places
is
manifest
,
that
there
i●
a
certayne
publike
rule
of
fayth
,
and
was
eue●
among
the
Apostles
them-selues
,
and
thesam●
continued
afterward
by
all
the
Fathers
o●
euery
age
wherby
it
was
easye
to
distingui●●
betweene
such
as
were
Orthodoxi
or
Catholykes
,
and
others
that
were
new fangled
o●
wrangling
people
,
that
would
follow
no
rul●
but
their
owne
head
,
and
fancyes
,
of
whi●●
rule
make
mention
also
in
the
primiti●●
Churche
Ignatius
after
the
Apostles
epist.
ad●●●gnetianos
,
Iustinus
Apol
2.
pro
Christianis
,
Irenaeus
〈◊〉
1.
cap.
1.
&
2.
Clemens
lib.
4.
stromatum
aduersus
〈◊〉
reses
,
Tertullianus
lib.
de
velandis
virginibus
,
〈◊〉
Alexandrinus
as
S.
Basil
cyteth
him
lib.
de
spiri●●
cap.
29.
and
many
other
Fathers
commendi●●
highlie
,
and
inculcating
often
the
obseruati●●
of
this
rule
as
wel
for
beliefe
,
as
also
for
inte●●pretation
of
Scriptures
,
but
especiallie
to
c●●●cerne
heretikes
,
who
(
to
vse
these
Fathers
owne
words
)
do
no
sooner
begin
to
pratle
,
but
that
by
digressing
from
this
rule
do
bewray
them-selues
,
and
shew
what
they
are
,
and
thus
far
that
there
is
a
rule
,
which
our
enemies
cannot
deny
.
But
now
what
that
rule
is
it
may
be
that
our
Minister
and
I
shal
not
so
soone
agree
,
that
his
people
of
England
do
professe
the
Doctrine
of
Christ
Iesus
according
to
that
rule
,
that
was
established
by
common
consent
of
the
Churche
of
England
,
from
which
rule
(
sayth
he
)
if
any
digresse
,
they
are
none
of
our
societie
,
●o
more
then
Papists
.
By
which
words
is
euident
that
his
rule
consisteth
of
the
consent
and
establishment
of
certayne
men
in
England
,
what
to
belieue
,
which
is
a
different
matter
from
scriptures
,
though
they
wil
say
perhaps
that
in
this
establishment
,
they
folowed
Scriptures
as
wil
also
the
Puritanes
and
others
,
that
heere
are
excluded
by
this
established
rule
.
And
besyds
this
confession
of
O.
E.
himselfe
,
there
are
many
other
conuincing
reasons
that
this
rule
named
by
the
Apostles
was
not
●cripture
,
and
among
other
this
that
eyther
●one
or
very
litle
of
the
newe
Testament
was
written
,
when
this
rule
of
fayth
was
published
,
●or
no
vse
,
and
practise
among
Christians
,
as
●ppeareth
by
the
often
repetition
therof
made
●y
the
same
Apostles
afterward
,
when
they
●ame
to
write
.
Wel
then
not
to
be
longer
,
for
so
much
as
this
rule
could
not
be
onlie
scripture
the
best
way
perhaps
to
vnderstand
what
it
was
and
is
at
this
day
wil
be
to
heare
some
of
the
ancient
Fathers
,
describe
the
same
.
Holy
Ignatius
writing
to
the
same
Churche
that
S.
Paul
did
(
a
litle
before
cyted
)
to
wit
,
sicut
&
Paulus
erud●ens
n●s
dicit
.
Do
yow
say
and
teach
the
selfe
same
and
be
of
one
iudgment
,
for
by
this
haue
I
obserued
the
rules
of
fayth
,
as
Paul
instructing
vs
,
sayd
.
Lo
heere
the
iudgment
of
Ignatius
,
who
affirmeth
him-selfe
to
haue
obserued
the
rule
of
fayth
,
for
that
he
said
and
taught
that
which
all
said
and
taught
,
and
thought
that
which
all
thought
,
and
folowed
no
singularitie
eyther
of
his
owne
or
others
.
Irenaeus
calleth
this
rule
the
order
of
traditio●
from
the
Apostles
tyme
to
his
,
We
may
see
the
tradition
of
the
Apostles
in
euery
Churche
if
we
wil
heare
the
truth
and
we
can
number
those
Bishops
that
were
instituted
by
the
Apostles
,
and
their
successors
vnto
our
dayes
,
who
taught
not
that
which
these
heretikes
dreame
,
&c.
Thus
said
he
,
accompting
this
rule
to
be
the
whole
tradition
of
our
Ancestors
comming
downe
by
succession
of
Bishops
and
Pastors
.
To
whom
agreeth
Tertullian
presentlie
after
him
calling
this
rule
,
the
fulnesse
of
the
Apostles
preaching
,
si
ergo
incredibile
est
,
(
sayth
he
)
ignorasse
Apostolos
plenitudinem
praedicationis
,
vel
omnem
ordinem
regulae
omnibus
non
edidisse
,
&c.
if
it
be
incredible
that
the
Apostles
did
not
know
the
fulnes
of
the
preaching
of
the
ghospel
or
that
they
did
not
deliuer
vnto
all
Christians
all
the
order
of
the
rule
of
beliefe
,
&c.
And
the
same
man
in
an
other
place
,
Fayth
consisteth
in
rule
,
let
curiositie
yeild
to
fayth
,
and
let
heretikes
eyther
not
prate
,
or
be
silent
against
this
rule
.
So
saith
he
,
and
in
an
other
place
,
if
saith
he
we
wil
doubt
or
aske
questions
in
matters
of
religion
,
let
vs
inquyre
o●
our
owne
men
to
wit
Catholykes
,
and
in
such
matters
,
as
Salua
regula
fidei
possit
in
quaesti●nem
deuenire
,
which
without
breach
of
the
rule
of
fayth
may
be
called
into
controuersie
.
By
all
which
sayings
we
see
of
what
accompte
this
rule
of
fayth
was
in
the
Primitiue
Churche
,
and
that
it
conteyned
in
deed
the
verie
summe
and
corps
of
Christian
doctrine
deliuered
at
the
beginning
by
the
miracles
&
preachings
of
the
Apostles
,
sic
praedicauimus
sic
credidistis
,
so
we
haue
preached
,
and
so
yow
haue
beleeued
.
And
afterward
partly
by
writing
,
and
partly
by
tradition
continued
,
and
conserued
to
posteritie
by
the
general
consent
and
succession
of
the
Catholyke
Churche
,
and
her
gouernors
,
and
among
other
things
this
rule
conteyned
the
Symbo●um
or
Creed
of
the
Apostles
,
haue
prophesying
or
exposition
of
Scriptures
to
be
according
to
the
anologie
&
proportion
of
this
rule
of
fayth
,
to
wit
,
that
no
exposition
should
be
made
according
to
the
priuate
spirit
of
any
man
,
but
according
to
that
fayth
and
beliefe
which
before
was
generally
receyued
,
And
this
might
be
sufficient
for
declaration
of
this
rule
,
the
antiquitie
,
force
&
vse
therof
,
but
that
I
can
not
wel
omit
a
peece
of
one
example
out
of
old
Tertulian
aboue
14.
hundred
yeares
agone
,
who
after
the
words
before
cyted
,
where
he
sayth
this
rule
is
the
fulnesse
of
the
Apostles
preaching
(
and
note
that
he
sayth
preaching
and
not
wryring
)
come
downe
in
the
Churche
by
dissent
and
tradition
,
he
not
onlie
teacheth
but
vseth
also
the
same
rule
&
the
eminent
force
therof
against
all
heretikes
of
his
tyme
,
who
(
as
ours
do
now
)
pretended
that
this
rule
&
corpes
of
fayth
deliuered
by
the
Apostles
might
perchance
be
corrupted
,
altered
,
misunderstood
,
or
changed
by
their
successors
,
and
that
the
later
Churches
were
not
so
pure
,
as
the
former
,
and
consequentlie
this
rule
so
much
vrged
of
tradition
,
and
vniuersal
consent
might
not
be
infallible
,
to
which
absurditie
after
many
other
reasons
&
reprehensions
,
Tertulian
sayth
as
foloweth
;
Age
nunc
omnes
errauerint
,
&c.
Go
to
now
,
let
vs
grant
that
all
Churches
(
or
the
most
of
them
)
after
the
Apostles
haue
erred
,
&
that
the
holy
ghost
sent
for
this
cause
by
Christ
,
but
that
which
it
found
to
be
one
,
and
the
selfe
same
among
many
is
not
to
be
thought
to
come
by
error
but
by
tradition
,
and
can
any
man
dare
to
say
that
they
did
erre
who
lefte
,
behind
them
those
Traditions
?
but
howsoeuer
yow
shal
cal
yt
error
,
yet
this
Error
raygned
for
truth
vntil
heresies
rose
vp
to
impugne
yt
,
belike
truth
beeing
oppressed
expected
the
comming
of
Marc●onithes
,
and
Val●ntinians
to
deliuer
her
out
of
captiuity
,
and
in
the
meane
space
all
preaching
was
in
error
,
Thus
farre
and
much
farther
passeth
on
Tertullian
to
vrge
and
conuince
the
heretikes
of
his
age
by
force
of
this
rule
deliuered
by
tradition
of
the
Apostles
,
receyued
by
Christendome
,
and
conserued
by
the
Apostles
successors
vnto
his
tyme
:
and
the
same
rule
of
general
consent
deliuered
by
succession
of
Bishops
do
vrge
all
old
auncient
Fathers
in
like
sorte
each
one
in
his
age
after
Tertullian
,
S.
Augustine
be
red
vrging
this
rule
against
all
sortes
of
heretikes
,
but
especially
,
and
more
largely
against
the
Donatests
and
Pelagians
,
and
after
him
againe
the
very
next
age
,
Vincentius
Lirenensis
who
after
a
longe
discourse
to
this
purpose
vrgeth
the
words
of
S.
Paul
to
Timothy
,
o
Timothee
depositum
custod●
&c.
o
Tymothy
keepe
wel
thy
pleadge
or
pawne
lefte
with
thee
;
which
pawne
as
wel
this
father
as
the
reste
do
interpret
to
be
the
forsayd
rule
of
tradition
of
fayth
?
Quid
est
depositum
(
sayth
he
)
what
ys
the
pleadge
or
pawne
lefte
by
the
Apostles
with
Timothy
and
other
Bishops
of
the
Churche
,
and
he
answereth
presently
.
Id
est
quod
tibi
creditum
est
,
non
quod
a
te
inuentum
,
quod
accepists
,
non
quod
excogitasti
:
rem
non
ingenij
sed
doctrine
,
non
vsurp●tionis
priuatae
sed
publicae
traditionis
;
rem
ad
te
perductam
,
non
a
te
prolatam
:
in
qua
non
author
esse
debes
sed
custos
:
non
institutor
,
sed
sectator
;
non
ducens
,
sed
sequens
,
&c.
This
pawne
or
pledge
is
a
thing
geuen
yow
in
credit
,
and
not
inuented
by
yow
,
a
thing
which
yow
haue
receyued
,
and
not
deuised
:
a
matter
not
of
wit
,
but
of
doctrine
:
not
of
pryuate
vsurpation
,
but
of
publyke
tradition
:
a
thing
brought
downe
vnto
yow
,
&
not
brought
forth
first
by
yow
a
thing
wherof
yow
must
not
be
author
,
but
keep
only
;
not
the
fownder
but
a
follower
,
not
a
leader
,
but
one
that
is
led
.
Thus
sayth
he
of
the
rule
of
faith
in
his
tyme
,
which
rule
also
serueth
vs
no
lesse
at
this
day
against
all
sorte
of
protestants
then
it
did
them
at
that
tyme
against
their
aduersaryes
:
but
rather
much
more
,
for
that
our
prescription
of
this
rule
is
by
many
hundred
yeares
elder
then
theirs
was
,
and
so
this
shal
suffise
about
this
matter
of
the
Ecclesiastical
rule
of
fayth
,
what
yt
was
,
and
what
the
auncient
Fathers
did
thinke
and
esteeme
,
therof
,
and
now
we
wil
examine
a
litle
what
styrre
the
minister
maketh
about
his
goodly
rule
of
the
present
particular
Churche
of
England
.
OF
THE
ENGLISH
rule
of
beliefe
set
downe
by
O.
E.
And
what
substance
,
or
certaintie
it
hath
,
&
how
they
doo
vse
it
for
excluding
Puritanes
&
other
Protostantes
,
and
of
diuers
shameful
shifts
of
O.
E.
CAP.
XVI
.
NOTHING
is
more
true
in
that
kynd
then
the
saying
of
the
philosopher
,
As
for
our selues
(
that
is
the
Protestants
of
England
)
all
of
vs
professe
the
doctrine
of
Iesus
Christ
according
to
that
rule
that
was
established
by
the
common
consent
of
England
,
and
whosoeuer
doth
digresse
from
this
is
not
of
our
societie
,
&c.
But
here
I
would
aske
him
what
rule
this
is
and
in
what
yeare
it
was
established
,
by
whom
,
and
how
many
,
and
what
authoritie
they
had
to
establish
or
to
make
any
new
rule
from
the
old
receyued
before
in
matters
of
religion
?
In
K.
Edward
dayes
also
,
he
being
head
of
the
Churche
,
But
the
most
important
question
is
,
who
and
what
men
,
and
by
what
authoritie
they
made
this
rule
?
The
Warder
knew
no
other
when
he
writ
,
but
the
Lords
of
the
Parlament
,
and
so
called
it
parlament
religion
wherwith
O.
E.
is
very
angry
,
quia
actiones
sunt
suppositorum
,
as
a
litle
after
he
vrgeth
)
and
then
must
needs
the
credit
&
truth
of
English
religion
depend
of
the
parlament
,
and
therof
,
worthelie
be
called
Parlament
religion
.
But
harken
(
good
reader
)
what
an
example
he
hath
found
to
auoyd
,
The
Emperors
Gratian
,
Valentinian
,
and
Theod●sius
decreed
(
sayth
he
)
that
all
people
of
their
gouernment
should
hold
the
doctryne
of
Peter
the
Apostle
,
taught
by
Damasus
bishop
of
Rome
,
and
Peter
bishop
of
●lexandria
,
&
that
they
should
beleeue
one
God
and
three
persons
,
&
yet
I
hope
this
Noddy
wil
not
cal
the
fayth
of
the
Trinitie
an
imperial
fayth
,
But
the
proceeding
of
the
foresaid
three
Emperors
in
this
their
alleaged
decree
,
was
farre
otherwise
,
which
O.E.
if
he
had
had
any
more
wit
then
a
Noddy
would
neuer
haue
brought
in
,
being
a
matter
that
doth
cleerlie
conuince
him
&
his
religion
of
noueltie
,
&
heresie
.
For
that
Gratiam
&
Valentinian
his
sonne
being
Emperors
of
the
west
,
Cunctos
populos
(
sayth
the
decree
)
quos
clementiae
nostrae
regit
imperium
,
in
tali
rolumus
religione
vessar●
,
quam
diuinum
Petrum
Apostolum
tradidisse
Romanis
,
religio
vsque
adhuc
ab
ipso
i●sinuata
declarat
,
quamque
Pontificem
Damasum
seq●●
claret
&
Petrum
Alexandriae
Episcopum
virum
Apostolicae
sanctitatis
,
&c.
our
wil
is
that
all
people
whom
the
Empyre
of
our
clemency
doth
gouerne
,
shal
lyue
in
that
religion
which
diuine
Peter
deliuered
vnto
the
Romanes
,
as
the
religion
by
him
taught
,
and
enduring
to
this
day
doth
playnly
shewe
,
which
religion
(
lefte
by
S.
Peter
)
it
is
euident
,
that
Damasus
bishop
of
Rome
doth
folow
,
as
also
Peter
bishop
of
Alexandria
a
man
of
Apostolical
holynes
,
&c.
to
wit
that
according
to
Apostolical
discipline
,
and
euangelical
doctryne
,
we
all
beleeue
one
deity
of
the
Father
,
the
Sonne
&
the
holy
Ghost
,
with
equal
maiesty
in
holy
Trinity
,
and
this
law
whosoeuer
doth
follow
,
we
command
that
they
do
imbrace
the
name
of
christian
Catholikes
,
the
rest
whom
we
esteeme
as
mad
and
furious
men
we
wil
haue
to
beare
the
infamy
of
heretical
doctryne
and
to
be
punished
first
by
God
&
then
by
vs
.
This
is
the
decree
of
these
three
Emperors
against
heretiks
for
neere
1200.
yeare
agoe
,
wherin
yow
see
they
remit
themselues
all
three
(
though
one
were
of
the
east
Empyre
)
to
the
Romane
religion
,
and
to
Damasus
the
Pope
his
beleefe
,
with
whom
the
Patriarke
of
Alexandria
for
the
east
Churche
did
also
agree
,
and
heere
is
nothing
determined
of
religion
as
yow
see
by
their
owne
authoritie
,
but
only
that
such
as
followed
the
Romane
●eligion
,
and
Pope
of
those
dayes
,
should
be
compted
Catholikes
,
and
the
rest
heretikes
,
which
if
the
parlament
of
England
had
done
in
these
our
dayes
,
as
all
ancient
parlaments
were
wont
to
doe
(
as
appeareth
by
our
statu●es
)
then
could
not
the
religion
authorized
by
●hem
be
called
parlament
religion
,
no
more
●hen
this
can
be
called
Imperial
,
though
pub●ished
and
protected
by
Emperors
.
Now
then
(
gentle
reader
)
consider
how
many
fol●yes
or
Nodytismes
(
which
the
minister
obiected
alwayes
to
me
)
be
by
him
committed
in
alleaging
this
one
example
of
these
Emperors
,
and
on
whom
they
light
,
but
the
principal
is
,
that
being
alleaged
by
himself
,
and
for
himself
,
it
maketh
wholie
against
him
,
&
ouerthroweth
quite
his
cause
which
may
be
accompted
doltisme
also
in
the
deane
,
besydes
Nodytisme
:
for
it
sheweth
first
the
whole
difference
betweene
these
Catholike
Emperors
decree
,
The
minister
hauing
shifted
of
wittilie
(
as
it
seemeth
to
him
)
the
exprobration
of
parlament
religion
by
the
foresaid
example
of
the
Emperors
,
falleth
to
range
,
and
roue
wyde
&
far
,
and
to
obiect
to
vs
that
in
Q.
maryes
dayes
our
religion
was
established
more
by
parlament
,
then
by
authoritie
of
the
Apostles
,
that
we
are
deuided
among
our selues
,
and
haue
more
then
200.
diuers
opinions
about
the
Sacrament
of
the
L.
supper
,
that
the
vniuersal
Churche
could
not
deliuer
vs
our
fayth
,
quia
●●tiones
sunt
suppositorum
,
that
our
fayth
is
ney●her
Catholyke
,
nor
hath
any
certayne
ground
●t
all
,
but
is
buylded
vpon
the
particular
opi●ions
of
this
or
that
mutable
and
●ulearned
●ope
,
that
it
is
not
ancient
,
but
ful
of
late
no●eltyes
,
and
old
heresyes
,
and
other
such
stuffe
●ithout
end
,
prating
much
,
and
prouing
no●ing
so
as
no
Mountebank
in
Italie
could
●●ewe
him-selfe
lesse
shameles
,
or
more
ridi●●lous
.
And
to
say
a
word
or
two
to
euery
one
of
●●ese
fooleries
before
rehearsed
,
the
religion
●●at
the
parlament
established
in
Q.
Maryes
dayes
was
it
any
new
religion
,
And
as
for
the
two
hundred
different
o●●nions
that
Catholykes
are
said
to
haue
,
let
●●
E.
and
all
his
compagnions
together
proued
two
only
that
are
real
differences
,
and
t●
maynteyned
by
Catholykes
being
oppos●●●
one
to
the
other
,
and
that
in
poynts
of
fayth
●●deed
,
and
I
shal
yeild
,
and
pardon
all
the
oth●●
hundred
nyntie
and
eyght
differences
that
〈◊〉
obiecteth
,
but
if
he
cannot
proue
this
of
〈◊〉
only
,
(
as
neuer
he
wil
be
able
)
then
are
th●
not
two
hundred
differencies
of
ours
,
but
●●
lyes
of
his
,
and
agayne
do
yow
note
for
au●●ding
cauillations
that
I
require
two
real
●●ferences
in
matters
of
beleef
,
for
of
other
c●●●cumstances
that
touch
not
preciselie
belie●●
our
schooles
and
learned
men
lawfully
m●●
haue
diuersitie
of
opinions
,
as
about
the
man●
how
bread
is
con●erted
into
Christs
flesh
the
Sacrament
,
and
other
like
,
of
which
〈◊〉
of
diuersities
Tertullian
spake
a
litle
be●ore
,
〈◊〉
he
said
quaeramus
à
nostris
,
S.
Augustine
against
Iulian
〈◊〉
Pelagian
obiecting
the
same
that
O.E.
doth
●gainst
Catholykes
.
Alia
sunt
(
sayth
S.
Augustine
)
●uibus
inter
se
aliquando
etiam
doctissimi
atque
op●ae
regulae
Catholicae
defensores
salua
fidei
compage
〈◊〉
consonant
,
There
are
other
poynts
●●ong
Catholykes
)
in
which
sometymes
the
●ost
learned
and
best
defenders
of
the
Ca●●olyke
rule
of
fayth
do
disagree
among
thē●●●ues
,
and
one
doth
say
better
and
more
truly
●●●haps
then
an
other
of
the
selfe
same
thing
,
〈◊〉
yet
all
without
breach
of
the
common
●●ke
of
fayth
,
but
this
whereof
now
we
treat
●gainst
this
heretyke
Iulian
)
perteyneth
to
〈◊〉
very
foundation
of
our
fayth
.
Thus
sayth
he
,
and
thus
say
we
,
and
〈◊〉
further
to
O.
E.
that
which
foloweth
in
S●
Augustine
against
Iulian
,
that
he
change
〈◊〉
erroneous
,
and
furious
mynd
in
accusing
many
graue
Fathers
,
Bishops
,
and
Pastors
,
〈◊〉
the
whole
visible
churche
of
that
opprobrio●
shame
,
wh●ch
is
proper
only
to
heretyks
wit
of
diuision
,
and
dissention
among
themselues
in
matters
of
fayth
.
To
the
other
iest
&
boyery
that
folowe●
wherin
he
sayth
that
Catholyke
men
can●
receyue
their
fayth
from
the
vniuersal
church
quia
actiones
sunt
suppositorum
,
I
might
answe●
this
sentence
quia
omnia
plena
sunt
●●ultorum
,
〈◊〉
otherwise
he
pretending
to
make
his
adu●●sarie
a
noddy
,
would
neuer
haue
brou●●●
foorth
so
noddilike
an
a●gument
therby
to
i●crease
the
number
of
noddyes
with
additi●●
of
his
owne
person
,
for
who
wil
not
〈◊〉
him
a
notorious
Noddy
who
selling
him-se●●●
for
a
doughtie
doctor
,
But
yet
in
the
meane
space
I
deny
not
,
but
that
the
said
proposition
actiones
sunt
suppositorū
,
is
true
in
it selfe
,
Aristotles
Me●
taphysikes
,
though
Aristotle
haue
not
the
word
supposi●orum
,
but
singular●um
,
as
the
greeke
word
importeth
,
but
all
is
one
in
our
sense
.
And
further
I
grant
that
this
proposition
is
vsed
by
many
schoole
doctors
for
better
explication
of
d●uers
highest
mysteries
of
diuinitie
,
and
namelie
of
the
blessed
Trinitie
,
incarnation
of
our
Sauiour
,
and
others
,
as
appeareth
in
diuers
places
of
S.
Thomas
,
Actiones
non
sunt
vniuersalium
logicorum
,
which
are
otherwise
called
vniuersalia
in
predicando
,
such
as
are
genus
,
species
and
the
like
,
neyther
yet
are
actiones
vniuersalum
in
essendo
,
as
were
those
ideae
platonicae
,
nor
yet
pa●tium
conslituentium
vel
componentium
,
but
only
singularium
,
aut
suppositorum
,
this
is
Aristotles
meaning
when
he
sayth
actiones
sunt
suppositorum
,
but
what
is
any
of
this
to
our
question
and
speech
of
the
vniuersal
Christian
Churche
and
her
teaching
,
which
Churche
though
in
our
speach
she
be
called
vniuersal
collectiue
for
that
she
conteyneth
all
Catholykes
,
yet
is
she
reipsa
,
and
in
her selfe
,
truly
and
properlie
indiuiduum
,
and
not
vniuersale
logicum
vel
platenicum
,
but
only
as
is
said
vniuersale
collectiuum
,
defined
before
by
Tol●tus
,
when
he
sayth
:
Terminus
singularis
collectiuus
est
,
qui
tantum
plura
coniunctè
significat
,
which
signifieth
the
comprehension
of
many
in
it self
,
as
Rome
,
London
parlament
,
cittye
,
churche
,
congregation
,
and
the
like
,
which
according
to
logique
are
properlie
particuler
indiuiduals
,
and
not
vniuersals
,
though
they
conteyne
ech
of
them
a
multitude
in
them
,
and
in
that
sense
may
be
called
vniuersals
,
as
the
whole
and
vniuersal
city
parlament
,
common
wealth
&c.
and
they
haue
this
nature
that
the
actions
of
particulars
conteyned
in
them
,
and
authorized
by
the
whole
,
do
stand
for
the
whole
,
and
are
said
to
be
of
the
whole
as
the
acts
of
Parlament
in
England
,
though
they
be
done
be
particular
men
(
and
often
tymes
not
by
all
)
yet
are
they
not
called
the
actes
of
particular
men
,
but
of
the
whole
parlament
and
the
like
of
the
actes
of
the
cittie
,
or
common
wealth
.
And
further
when
such
an
act
is
deliuered
to
me
by
a
particular
man
not
in
his
owne
name
,
When
we
Catholykes
say
that
our
fayth
is
taught
,
There
remayneth
then
that
part
only
of
his
babble
where
he
cryeth
out
,
that
our
religion
is
not
Catholike
,
but
his
,
and
that
ours
is
buylded
only
vpon
Popes
which
are
mutable
and
subiect
to
error
&
his
vpon
the
eternal
truth
of
God
,
&c.
All
which
to
yes
though
they
haue
byn
sufficiently
refuted
before
,
in
that
I
haue
alleaged
,
and
a
thousand
tymes
before
that
agayne
by
other
writers
,
yet
these
men
as
hungry
flyes
beaten
of
from
hunny
do
returne
stil
with
the
very
same
clamors
agayne
,
for
lack
of
other
better
matter
,
and
heere
yow
see
are
two
poynts
the
first
,
whether
we
or
they
be
Catholikes
,
and
then
whether
we
depend
of
Popes
,
and
they
of
God
.
For
the
first
which
of
our
Churches
is
truly
Catholike
much
hath
byn
said
(
or
at
leastwyse
may
be
gathered
)
by
the
former
discourse
about
the
ancient
rule
of
true
Catholike
fayth
,
Now
for
the
second
about
our
depending
of
Popes
and
they
of
God
,
and
the
scriptures
,
it
hath
appeared
by
the
two
or
three
precedent
chapters
,
how
they
depend
ech
man
of
their
owne
fancy
and
iudgment
of
scripture
,
and
not
of
God
,
or
godlines
,
and
as
for
our
depending
of
Popes
as
heads
successiuely
of
our
Churche
,
we
confesse
it
willingly
,
and
do
glory
therin
,
that
we
are
not
heretical
acheu●●
as
our
aduersaries
are
,
but
yet
to
meet
with
this
prating
calumniators
exprobation
we
say
that
we
depend
not
of
any
Pope
as
a
priuate
or
particular
man
,
As
for
example
who
knoweth
not
but
that
Pope
Damasus
before
mentioned
in
the
decree
of
the
three
Emperors
was
not
perhaps
the
learnedest
man
in
the
world
,
nor
otherwise
the
best
qualifyed
for
humayne
giftes
(
though
he
were
also
a
notable
man
)
but
other
might
exceed
him
in
these
poynts
.
Yet
do
the
said
Emperors
preferre
him
before
all
in
directing
men
for
their
fayth
and
beleefe
,
as
yow
haue
heard
;
S.
Hierome
also
was
farre
more
learned
then
he
by
studdy
,
as
all
men
wil
confesse
,
and
himselfe
also
,
for
that
he
wrote
often
to
S.
Hierome
to
requyre
his
opinion
in
poyntes
of
learning
,
and
yet
when
the
matter
came
to
determyne
poyntes
of
fayth
S.
Hierome
subiecteth
himselfe
to
him
,
with
that
humility
,
as
a
chyld
and
scholler
would
vnto
his
father
and
Maister
,
and
much
more
,
for
that
he
saith
most
absolutely
in
a
most
hard
and
perilous
controuersie
of
that
tyme
not
yet
determined
;
to
wit
,
whether
one
or
three
hypostacies
,
or
subsistēces
were
to
beholden
in
the
Trinitie
,
Loe
heere
the
different
spirit
in
a
learned
humble
Catholike
saynct
,
from
an
ignorant
prowd
contemptuous
heretike
,
S.
Hierome
regardeth
not
the
personal
partes
of
Pope
Damasus
,
but
his
place
,
roome
,
and
dignity
of
his
office
:
our
heretikes
not
only
do
contemne
his
place
,
but
also
most
maliciouslie
do
lode
the
persons
of
al
or
most
Popes
with
infinite
calumniations
and
slaunders
,
therby
to
discredit
their
office
and
ordinances
,
what
then
may
we
say
of
these
men
but
that
they
are
gyuen
ouer
as
S.
Paul
sayth
in
reprobum
sensum
to
a
reprobate
sense
,
and
synne
maliciouslie
,
and
desperately
to
rayle
against
their
owne
consciences
,
God
amend
them
,
and
let
all
wyse
men
take
heed
of
them
.
As
for
the
last
and
lowdest●
ly
,
which
this
prating
minister
affirmeth
,
In
the
second
poynt
also
we
hold
that
if
O.E.
or
his
mates
,
can
shewe
any
one
heresie
,
taken
for
an
heresie
by
the
general
Churche
since
Christs
tyme
vnto
Luthers
,
or
after
,
to
be
holden
by
vs
truely
,
and
in
the
same
sense
wherin
it
was
condemned
for
an
heresy
,
and
holden
by
those
heretykes
:
if
this
I
say
can
be
truly
shewed
and
not
as
this
vice
cometh
in
with
fustian-apes
for
veluet
telling
vs
a
tale
of
the
Coli●ridians
that
offred
Sacrifice
to
the
Virgin
Mary
,
and
other
like
,
from
whom
he
cannot
deny
,
but
that
we
differ
most
manifestly
(
though
his
forehead
be
neuer
so
hard
)
If
this
I
say
can
be
prooued
,
that
any
one
heresy
is
truely
among
vs
and
not
the
similitude
only
or
shadow
therof
,
then
wil
we
aske
no
further
proof
of
any
thing
against
vs
,
for
that
we
hold
absolutely
that
eyther
all
or
none
is
trew
in
our
religion
:
but
on
the
contrary
syde
,
we
shal
shewe
,
and
demonstrate
most
clearely
,
that
they
hold
many
old
condemned
heresies
,
in
the
self
same
sense
,
wordes
,
and
meaning
,
wherin
they
were
condemned
by
the
vniuersal
Churche
,
&
held
by
those
heretikes
.
And
this
is
the
true
difference
betweene
vs
and
them
,
to
wit
,
that
they
obiect
to
vs
shadowes
,
and
resemblances
of
heresyes
,
but
we
conuince
them
of
true
heresy
in
deed
.
IT
IS
FVRTHER
shewed
by
diuers
cleare
examples
,
that
O.
E.
and
his
fellowes
do
playnly
dispayre
of
all
certayne
meane
or
rule
to
try
the
truth
among
them-selues
,
or
with
vs
.
CAP.
XVII
.
NOtwithstanding
that
sufficient
hath
byn
said
before
in
diuers
chapters
of
this
first
encounter
to
shew
that
Protestants
haue
no
sure
rule
or
certayne
meanes
at
all
for
agreement
in
matters
of
Religion
,
And
first
of
all
I
wil
shewe
this
by
their
passing
ouer
without
answere
this
whole
matter
(
being
the
most
principal
of
all
this
first
encounter
)
when
the
warder
vrgeth
them
most
earnestlie
in
the
poynt
it selfe
,
and
both
of
them
(
I
meane
both
the
Kt.
first
,
&
the
minister
after
him
do
answere
directlie
no
one
woord
vnto
the
whole
demonstration
,
which
is
a
playne
confession
that
they
cannot
answere
it
,
but
yet
to
shewe
it
more
euidently
,
and
to
conuince
them
in
this
place
,
I
wil
repeate
agayne
what
the
warder
said
before
.
I
would
aske
S.
F.
(
sayth
he
)
or
any
such
man
as
he
is
,
Yea
and
when
all
is
done
,
yf
he
had
all
these
helpes
needful
for
such
a
matter
(
as
he
hath
not
)
yet
were
it
but
a
priuate
mannes
opinion
,
&
consequently
his
fayth
should
be
grounded
,
but
vpon
his
owne
particuler
iudgment
,
which
maketh
no
fayth
at
all
,
but
opinion
only
as
often
hath
byn
sayd
,
for
that
fayth
must
haue
Gods
expresse
authoritie
for
her
foundation
.
So
that
to
conclude
,
the
first
blessing
which
S.
F.
in
particular
thinketh
to
haue
receaued
by
this
change
of
his
religion
,
is
in
effect
,
that
whereas
before
when
he
beleeued
the
Catholyke
and
vniuersal
fayth
of
Christendome
,
deliuered
vnto
him
by
the
vniuersal
Churche
,
as
founded
on
Scripture
(
which
Churche
Christ
&
his
Apostles
gaue
him
expresse
commission
to
credit
)
his
beleef
was
properly
fayth
,
&
founded
vpon
a
rock
,
that
could
not
fayle
:
now
hauing
left
that
fortresse
,
&
cast
him-self
into
the
waues
of
new
opinions
,
he
hath
nothing
certayne
at
all
but
so
much
as
he
list
to
chose
of
him-self
,
or
of
other
mennes
opinions
,
which
choise
is
properly
called
heresie
,
for
that
the
word
heresy
in
Greek
(
as
all
learned
men
know
)
signifieth
nothing
els
,
but
a
certayne
election
,
and
choise
in
matters
of
Religion
,
to
wit
,
when
a
man
leauing
the
common
consent
of
the
general
Churche
●●
ooseth
only
to
follow
that
which
his
owne
priuate
iudgment
induceth
him
vnto
.
And
to
make
this
more
playne
,
how
all
these
people
haue
no
other
rule
of
beleef
,
S.
Augustine
,
S.
Ierom
,
or
the
rest
,
whom
easely
he
would
contemne
)
but
rather
of
his
owne
Doctors
,
Martyn
Luther
,
Iohn
Caluin
,
Theodore
B●za
,
&
such
others
,
whom
he
supposeth
to
haue
byn
seruants
of
God
,
and
indued
with
his
holy
spirit
&
all
the
world
knoweth
that
they
were
more
learned
then
S.
F.
yet
why
should
he
beleeue
his
owne
iudgement
more
then
theirs
in
pointes
of
fayth
?
wherin
they
differ
from
him
,
as
Luther
about
the
real
presence
,
and
the
number
,
and
forme
of
Sacraments
,
and
many
other
points
,
Caluyn
in
matter
of
the
Queenes
Supremacy
which
he
denyeth
.
Beza
in
the
whole
gouernment
of
their
Churche
.
Or
why
should
I
beleeue
S.
F.
or
his
new
masters
of
England
,
rather
than
these
that
were
more
learned
then
he
or
his
?
or
what
reason
,
rule
,
or
foundation
,
haue
any
of
these
men
to
beleeue
their
owne
opinion
,
more
then
others
,
but
only
self
wil
and
fancy
?
This
then
is
the
first
and
greatest
spiritual
benediction
(
or
malediction
rather
)
that
I
fynd
to
haue
happened
to
our
realme
,
and
nation
by
this
wooful
alteration
of
religion
,
that
wheras
before
we
had
a
direct
rule
,
squyre
&
pole-starre
to
follow
,
which
was
the
vniuersal
Churche
,
now
euery
man
being
set
at
liberty
,
holdeth
,
beleeueth
,
and
teacheth
what
he
listeth
.
Nor
is
there
any
way
or
meane
left
to
restrayne
him
,
for
straight
way
he
appealeth
bodlie
and
confidentlie
to
the
Scriptures
,
and
there
he
wil
be
both
maister
and
Pilot
,
&
boteswayne
him-self
,
to
gouerne
the
bark
at
his
p●easure
,
for
he
admitteth
no
iudge
,
no
interpreter
,
no
authoritie
,
no
antiquitie
,
nor
any
other
manner
of
tryal
,
which
is
the
greatest
madnes
,
and
malediction
that
euer
could
happen
among
men
of
reason
.
And
the
very
same
cause
that
moued
the
Warder
to
be
so
liberal
then
in
setting
downe
this
poynt
,
hath
moued
me
now
to
repeat
the
same
againe
in
this
place
.
And
what
do
yow
think
that
the
knight
&
his
champion
haue
replyed
to
all
this
playne
and
manifest
demonstration
?
would
not
yow
think
that
both
of
them
for
their
credits
sake
should
haue
buckled
vp
them-selues
to
ioyne
in
this
yssue
with
the
warder
,
shewing
what
certainty
they
haue
,
or
which
of
the
two
wayes
they
wil
take
proposed
by
him
,
seeing
he
sayth
there
are
no
other
,
or
that
they
should
them-selues
at
least
appoynt
some
other
way
:
but
consider
good
reader
the
force
of
euident
truth
they
are
so
blanked
,
and
their
mouthes
so
shut
vp
with
this
interrogation
of
the
warder
,
as
the
Kt.
thought
it
best
to
passe
it
wholie
ouer
with
silence
,
as
before
hath
byn
touched
:
The
minister
with
more
shame
then
the
Kt.
hath
tatled
somwhat
,
quia
actiones
sunt
suppositorum
(
as
yow
haue
heard
)
that
Stapleton
teacheth
that
the
Churche
hath
power
to
proue
,
taxe
,
and
consigne
the
books
of
holy
Scripture
.
And
that
vniuersal
tradition
is
the
most
certayne
interpreter
therof
.
And
finally
that
the
fayth
of
Papists
is
buylt
vpon
the
Popes
fancie
and
opinion
,
and
it
is
ful
of
nouelties
,
and
old
heresies
,
and
the
like
,
as
before
yow
haue
heard
.
All
these
tatlings
he
hath
vpon
this
discourse
before
rehearsed
of
the
warder
,
and
almost
in
as
many
words
as
I
haue
recyted
them
:
but
to
the
matter
it selfe
about
certainty
or
vncertainty
in
religion
ne
griquidem
:
he
answereth
no
one
word
at
all
,
only
to
the
later
parte
,
or
appendix
of
the
discourse
where
the
warder
sayth
that
to
make
the
matter
more
playne
,
how
protestants
haue
no
other
rule
of
beleef
,
he
asketh
S.
F.
not
of
any
Catholyke
Doctors
,
nor
auncient
Fathers
,
whome
he
esteemeth
not
,
but
of
their
owne
new
Doctors
Luther
,
Caluyn
,
Beza
,
and
the
like
authors
of
their
owne
sects
,
why
English
Protestants
at
this
day
should
preferre
their
owne
iudgments
before
these
also
,
(
whom
they
grant
to
haue
had
great
store
of
the
holy
ghost
)
in
all
matters
,
doctrines
,
and
interpretation
of
Scripture
,
where
they
dissent
from
them
.
To
this
I
say
(
all
the
other
storme
being
past
)
it
seemed
good
to
the
minister
to
make
his
answere
in
these
wordes
.
But
sayth
this
Noddy
:
why
should
yow
beleeue
more
your
owne
opinions
then
Caluyn
concerning
the
Q.
supremacy
,
Luther
concerning
the
Real
presence
,
and
Beza
in
the
Churche
gouernment
?
I
answere
,
first
that
these
mennes
priuate
opinions
concerne
not
fundamental
poynts
of
fayth
;
and
therfore
they
are
not
to
be
brought
foorth
for
instance
in
this
cause
where
we
talk
of
the
foundations
and
reasons
of
Christian
fayth
.
Marke
wel
his
answere
(
good
reader
)
&
iudge
who
is
the
noddy
,
he
sayth
two
things
:
the
one
,
that
the
iudgments
of
Luther
Caluin
,
and
Beza
be
but
priuate
opinions
among
them
;
the
other
that
the
poynts
wherin
they
differ
from
them
to
wit
,
the
real
presence
in
the
Sacrament
,
her
Maᵗⁱᵉˢ.
Supremacy
ecclesiastical
,
and
the
whole
gouernement
of
the
Churche
are
no
fundamental
poynts
of
their
faith
.
For
the
first
I
would
gladly
know
what
authority
is
auayleable
among
them
in
teaching
,
preaching
,
and
interpretation
of
Scriptures
,
yf
Luther
,
Caluyn
,
and
Beza
be
reiected
as
priuate
and
particuler
men
,
where
they
differ
from
them
?
our
Doctors
and
Churche
they
do
defy
,
the
ancient
Fathers
they
look
not
willingly
after
them
,
their
owne
parlament
this
man
sayth
a
litle
before
doth
not
appoynt
but
admit
their
religion
only
,
who
then
is
hee
,
or
who
are
they
that
must
determine
,
and
defyne
in
this
case
?
For
the
second
,
yf
the
difference
with
Luther
about
the
real
presence
of
Christs
real
body
in
the
Sacrament
,
be
no
fundamental
poynt
of
fayth
(
seing
they
accuse
vs
of
the
highest
cryme
vnder
heauen
about
the
same
,
that
is
,
of
idolatry
,
and
holding
a
creature
to
be
the
creator
,
and
we
them
againe
of
most
heynous
blasphemy
&
highest
wickednes
vpon
earth
in
discrediting
Christ
in
his
owne
words
,
that
said
it
was
his
bodie
,
&
his
whole
Church
that
euer
so
vnderstood
him
vnto
this
day
)
yf
the
matter
of
supremacy
be
no
fundamental
poynt
of
fayth
,
If
their
whole
gouernment
of
their
Churche
be
not
fundamental
wherof
dependeth
whether
they
haue
any
true
ministers
,
preachers
and
teachers
lawfully
allowed
or
no
&
consequentlie
whether
their
Sacraments
be
Sacraments
and
be
administred
by
them
that
haue
authoritie
so
to
doe
;
if
all
these
poynts
I
say
be
not
fundamental
in
O.E.
opinion
,
what
are
fundamental
?
And
what
Atheisme
doth
this
Martial
minister
&
diuels
deane
bring
in
vpon
vs
?
But
beleeue
me
(
good
reader
)
these
good
fellowes
do
only
eate
of
the
ministerie
,
and
beleeue
as
please
them
;
and
this
being
a
compagnion
of
many
occupations
,
wil
liue
by
that
which
wil
yeild
him
most
,
&
according
to
that
also
shal
be
his
doctrine
and
beleef
.
Of
their
great
grand-father
fryer
Martyn
Luther
he
sayth
here
in
the
words
folowing
his
former
answere
.
We
suspend
our
opinion
and
giue
no
approbation
to
Luthers
opinion
concerning
the
carnal
presence
of
Christs
body
in
the
Sacrament
,
for
that
we
see
the
doctrine
to
be
newe
,
and
not
taught
by
the
Apostolyke
Churche
,
nay
we
find
yt
to
be
repugnant
to
the
Apostles
doctrine
deliuered
in
Scriptures
,
&c.
Marke
the
arrogancy
of
th●s
petty
chapla●n
,
we
suspend
,
we
see
;
we
finde
;
who
are
those
wee
I
pray
yow
?
Oh
that
Doctor
Martyn
Luther
were
aliue
againe
to
canuase
this
arrogant
barking
bastardly
whelp
of
his
,
he
would
proue
him
but
a
very
demy
puppie
.
Of
Caluyn
he
sayth
:
when
Caluyn
was
better
informed
(
about
the
Supremacy
)
he
changed
his
style
and
retracted
his
opinion
,
but
where
and
when
,
I
pray
yow
?
why
haue
yow
not
noted
the
place
and
tyme
;
for
Caluyn
was
to
great
a
man
I
trow
to
change
style
or
retract
opinions
,
were
it
neuer
so
false
or
impious
,
and
whether
he
changed
in
this
,
let
his
Elizeus
that
had
his
cloke
&
spirit
of
wickednes
double
(
I
meane
Theodor
Beza
)
be
witnes
,
who
is
more
to
be
beleeued
in
this
case
then
O.
E.
that
is
but
a
fugitiue
of
Ca●uyns
campe
,
going
about
to
betray
his
Captayne
.
Lastlie
about
the
gouernment
,
of
his
English
Churche
,
he
addeth
concerning
Beza
:
I
say
that
in
external
gouernment
it
is
not
necessarie
that
all
Churches
should
concur
and
agree
.
Loe
his
saying
:
and
albeit
he
say
madlie
,
yet
I
trust
he
wil
not
say
but
that
in
one
and
the
selfe
same
Churche
agreeing
all
in
one
true
doctryne
of
Iesus
Christ
(
as
in
the
former
leafe
he
affirmeth
all
sortes
of
protestants
do
)
it
is
necessarie
they
agree
in
the
substantial
poynts
at
least
of
some
gouernement
among
them-selues
,
And
that
this
fellow
,
and
his
compagnions
haue
no
religion
nor
conscience
in
saying
and
denying
,
In
a
certayne
place
Pellican
,
Bullinger
,
Bucer
,
Illyricus
,
and
Musculus
(
all
great
Doctors
among
the
Lutherans
)
being
brought
in
against
the
Puritane
doctrine
,
Cartwright
answereth
them
thus
;
If
they
were
for
one
a
hundred
,
they
could
not
beare
downe
the
Apostle
,
to
wit
,
standing
with
him
,
as
he
presumeth
.
But
after
these
is
brought
in
Luther
himselfe
,
interpreting
a
peece
of
Scripture
otherwise
then
they
would
haue
it
,
but
they
answere
that
his
exposition
is
out
of
season
.
Bishop
Ridley
being
a
partie
in
this
cause
ought
to
be
no
witnes
,
the
second
thus
:
Bucer
hath
other
grosse
absurdityes
,
sometymes
Homer
sleepeth
;
his
reasons
are
ridiculous
,
&c.
Iewel
and
Fox
do
folow
,
but
Fox
is
shaken
of
with
this
saying
:
that
he
took
greater
payne
in
his
story
to
declare
what
is
done
,
then
how
iustlie
or
vniustlie
how
conueniently
or
vnconueniētlie
it
was
done
.
Iewel
receyued
this
iyrke
,
as
a
contumely
ingrauen
in
his
tombe
as
the
Protestant
complayneth
.
B
Iewel
calleth
the
doctryne
of
the
ghospel
wantonnesse
.
Finally
they
write
thus
of
all
the
cheif
English
protestants
in
K.
Henry
.
K.
Edward
.
Q.
Mary
and
in
this
Q.
tyme
before
them-selues
:
their
knowledge
was
in
part
;
and
being
sent
out
in
the
morning
or
〈◊〉
the
Sunne
of
the
ghospel
was
rysen
so
high
,
they
might
ouer
see
many
things
,
which
those
which
are
not
so
sharpe
of
sight
as
they
were
,
may
see
,
for
because
that
which
they
want
in
the
sharpnes
of
sight
,
they
haue
by
the
benefit
,
&
clearnes
of
the
Sunne
and
light
greater
then
in
their
dayes
.
Loe
heere
the
growing
and
disagreeing
protestant
fayth
,
and
euery
man
his
new
light
and
lanterne
in
his
hand
.
Whosoeuer
cometh
after
presumeth
to
see
more
then
his
fellow
that
went
before
him
.
Wher
wil
this
matter
end
?
but
marke
their
wrangling
spirites
one
within
an
other
:
the
puritanes
are
sorely
reprehended
for
this
contemptuous
vsing
their
owne
authors
;
but
are
the
puritanes
more
arrogant
or
bolder
in
this
poynt
,
then
yow
haue
heard
O.E.
before
,
euen
with
the
first
parent
of
their
profession
?
As
for
the
old
Doctors
of
the
ancient
Cath.
Churche
,
S.
Iohn
the
Euangelist
,
a
counterfet
and
vayne
man
,
S.
Irenaeus
is
reiected
,
except
(
sayth
the
Suruey
)
he
wil
frame
his
speech
after
the
new
cut
,
euen
according
to
Bezaes
pleasure
.
Iustinus
Martyr
being
vrged
,
that
lyued
presentlie
after
the
Apostles
,
answere
is
made
,
that
in
the
dayes
of
Iustine
,
there
began
to
peepe
out
in
the
ministerie
some
things
,
which
went
from
the
simplicitie
of
●he
ghospel
.
To
S.
Iustine
is
added
S.
Hierome
,
whom
they
answere
thus
:
Corruption
groweth
in
tyme
,
as
the
tymes
are
,
so
are
they
that
lyue
in
them
,
there
is
not
such
sinceritie
to
be
looked
for
at
Hieroms
hands
,
as
from
others
that
went
before
him
.
Clement
Anacletus
,
Epiphanius
,
Anicetus
,
Zozemenus
Volutianus
Ambrose
and
Augustine
are
cyted
by
Protestants
against
them
;
the
bringing
of
those
authorities
(
against
vs
by
protestants
)
is
the
moouing
and
summoning
of
hel
,
the
tymes
wherin
these
men
liued
were
not
pure
and
vyrgynlyke
,
Clement
▪
Anacletus
,
An●cetus
,
are
discharged
for
rogues
,
and
men
branded
in
the
forhead
,
Epiphanius
wrote
according
to
the
tyme
he
liued
in
,
Ambro●e
holdeth
other
things
corruptlie
,
Zozemenus
,
&
Volutianus
wrote
not
according
to
that
which
was
,
but
according
to
the
custome
and
manner
of
the
age
wherin
they
wrote
,
Augustines
sentence
(
say
they
)
yf
it
should
be
admitted
would
make
a
wyndow
to
bring
in
all
popery
.
Loe
these
mennes
spirit
.
Doctor
Whitgift
vrgeth
them
with
testimonies
out
of
Pope
Sixtus
the
Martyr
,
Pope
Damasus
,
S.
Hierome
,
Zozemenus
,
and
Socrates
,
they
answere
;
two
of
them
are
counterfets
:
Damasus
spoke
in
the
Dragons
voice
,
the
best
ground
among
men
beareth
thistles
:
those
tymes
were
corrupt
.
Twelue
other
Doctors
are
alleaged
together
against
them
,
but
they
answere
,
what
then
?
yf
they
were
for
one
a
hundred
,
they
cannot
counteruaile
,
truth
must
not
be
measured
by
the
crooked
yeard
of
men
.
Iosephus
Iudaeus
is
cyted
with
great
commendation
of
Eusebius
,
Beza
answereth
,
he
is
ridiculous
and
foolish
.
The
exposition
of
7.
greeke
and
latyn
doctors
is
alleadged
vpon
certayne
words
in
the
Epistle
to
the
Romanes
,
that
by
strayning
the
text
in
steed
of
mylke
they
drawe
out
blood
.
And
generally
this
surueing
protestant
sheweth
that
the
puritanes
do
contemne
&
condemne
both
Fathers
&
councels
within
the
first
500.
yeares
,
charging
them
with
corruption
,
&
fauouring
Antichrist
the
Pope
of
Rome
,
alleaging
for
this
their
owne
wordes
and
sentences
,
as
this
for
example
of
Beza
:
The
fathers
(
sayth
he
)
in
the
first
councel
of
Nice
vnderlayd
the
seat
of
the
harl●t
.
The
fathers
imagined
fondly
of
Antichrist
,
they
dealt
like
ignorant
men
:
they
were
ouer-maistred
of
their
owne
affections
:
And
then
further
of
the
Apostles
tyme
it selfe
.
the
tower
of
this
Antichristian
buylding
was
not
then
set
vp
,
yet
the
foundation
therof
was
secretlie
layd
in
the
Apostles
tyme
,
&c.
I
might
passe
further
in
raking
this
chanel
of
desperate
contemptuous
speaches
of
these
new
fantastical
brethren
against
antiquitie
,
but
what
?
do
these
protestant
writers
that
gather
these
things
against
puritans
amend
the
matters
themselues
?
No
trulie
:
but
rather
do
worse
then
they
,
or
as
bad
,
whensoeuer
occasion
is
offred
,
and
that
they
are
so
pressed
with
the
fathers
Authorities
as
they
cannot
shift
them
of
with
any
sleight
or
subtile
interpretation
,
wherof
let
the
writings
of
Fulke
,
against
D.
Bristow
,
D.
Allen
,
and
others
be
witnesses
,
as
Whitakers
also
against
D.
Sanders
,
who
hath
this
general
caueat
,
if
yow
argue
(
sayth
he
)
from
the
witnesses
of
men
,
be
they
neuer
so
learned
and
auncient
,
we
yeild
no
more
to
their
words
in
cause
of
fayth
and
religion
,
then
we
perceyue
to
be
agreable
to
Scripture
,
neyther
thinke
your selfe
to
haue
proued
any
thing
though
yow
bring
against
vs
the
whole
consent
,
and
swarme
of
Fathers
,
except
that
which
they
say
be
iustified
,
not
by
the
voice
of
men
,
but
by
God
himself
.
Loe
heere
(
good
reader
)
ponder
this
with
they
self
and
let
vs
make
an
end
,
consider
what
vnitie
,
or
way
to
vnitie
,
what
certaintie
or
meane
of
certainty
haue
these
men
,
who
disagree
not
only
in
poynts
and
articles
of
beleef
,
but
euen
in
the
very
principles
,
and
first
grounds
,
how
to
be
tryed
,
who
shal
be
witnesses
,
who
iudges
,
who
moderators
,
who
interpreters
,
and
lastly
who
shal
determine
the
matter
in
such
sort
as
other
ther-vpon
may
be
bound
to
obey
:
)
all
talk
of
Scriptures
,
and
all
appeale
to
Scriptures
,
but
they
agree
not
,
nor
euer
wil
,
who
shal
geue
the
meaning
of
Scriptures
;
antiquitie
they
infame
by
obiecting
corruptions
,
old
Fathers
and
councels
they
disdayne
,
new
Doctors
of
their
owne
they
contemne
,
when
they
dissent
from
them
,
ours
they
hate
,
flye
and
detest
,
all
parties
do
vrge
the
words
of
S.
Paul
to
the
Romaynes
:
that
Scriptures
must
be
expounded
according
to
the
analogy
,
proportion
,
and
rule
of
fayth
,
wherby
they
confesse
yf
yow
marke
,
that
Scriptures
must
be
ruled
by
fayth
,
and
not
all
fayth
by
Scriptures
,
but
what
fayth
this
is
,
which
must
be
the
rule
for
interpreting
Scriptures
,
this
is
not
so
easy
to
be
agreed
vpon
,
and
for
that
each
part
hath
a
different
fayth
,
and
consequentlie
also
a
different
rule
of
fayth
(
which
in
heretykes
&
sectaries
is
their
owne
brayne
,
in
Catholykes
the
vniforme
consent
of
antiquitie
)
hervpon
foloweth
that
the
selfe
same
Scriptures
are
differentlie
expounded
by
them
and
different
collections
made
vpon
them
,
each
man
according
to
his
fayth
and
beleef
,
and
so
this
rule
with
heretykes
is
nothing
els
,
but
an
endles
laborinth
,
&
them-selues
do
confesse
it
,
and
proue
it
also
by
experience
,
as
may
appeare
by
that
which
is
said
before
in
the
4.
and
5.
chapters
of
this
encounter
about
the
euent
of
their
Councels
,
Synodes
and
other
meetings
,
and
by
other
testimonies
of
their
owne
Authors
.
But
for
vpshot
of
this
Chapter
I
meane
to
alleage
then
one
only
that
hath
written
of
late
,
Heere
(
loe
)
is
this
mannes
opinion
for
the
meane
to
try
out
truth
among
them
after
long
proof
that
Scripture
alone
wil
not
do
it
,
yf
O.
E.
and
his
compagnions
wil
accept
of
his
offer
to
go
and
pray
with
them
in
the
feilds
of
Holland
to
stay
the
Sunne
,
they
may
chance
to
agree
together
at
the
next
new
moone
,
to
whose
wanes
and
changements
I
leaue
both
them
and
the
progresse
of
their
religion
,
and
meane
only
to
say
a
fewe
words
more
about
the
fruits
of
good
works
and
temporal
benedictions
,
and
so
to
end
this
first
encounter
,
wherin
I
haue
byn
ouer
long
already
.
OF
THE
FRVITES
OF
vertue
and
good
workes
praetended
to
haue
followed
by
change
of
religion
:
as
also
of
eyght
temporal
inconueniences
which
may
be
called
curses
,
or
maledictions
insued
by
thesame
,
and
how
O.E.
behaueth
him
▪
selfe
in
this
controuersye
.
CAP.
XVIII
.
THow
wilt
not
forget
(
good
reader
)
I
hope
how
in
the
tenth
chapter
of
this
Encounter
we
examined
the
fourth
blessing
of
the
new
ghospel
assigned
by
S.F.
to
be
good
lyfe
,
After
assurance
,
stabilitie
,
and
vnion
in
beleef
,
the
next
greatest
spiritual
benedictions
that
can
be
expected
of
any
doctrine
,
The
wolfe
(
sayth
he
)
shal
dwel
with
the
lambe
,
and
the
parde
shal
lye
with
the
goate
,
the
calfe
,
lyon
,
and
sheep
shal
abyde
together
:
and
a
litle
chyld
shal
be
able
to
gouerne
them
all
.
Wel
then
:
hath
the
protestants
doctryn
wrought
these
effects
of
peace
,
meeknes
,
man●uetude
and
agreement
?
I
haue
touched
be●ore
the
bloody
tragedyes
raysed
in
France
,
●landers
Scotland
,
and
other
places
,
vpon
the
●●rst
rising
therof
,
I
might
ad
Switzerland
,
and
●ermany
,
where
their
owne
stories
do
testifie
●●at
aboue
a
hundreth
thousand
people
were
●ayne
within
one
yeare
,
by
the
rebellion
and
warres
of
the
countrymen
against
their
lordes
,
But
let
vs
see
other
effects
,
Christs
doctrine
exhorteth
to
penance
,
to
mortification
of
the
flesh
,
to
continency
,
virginity
,
fasting
,
praying
,
almes
voluntarie
pouerty
,
renouncing
of
the
world
,
and
the
lyke
.
Are
there
more
of
these
effects
now
adayes
in
England
,
or
before
?
or
are
their
more
in
Syr.
F.
and
his
men
,
then
in
ours
?
doth
he
and
his
ghospellers
pay
their
debts
better
then
Catholykes
doe
,
or
keep
better
houses
,
or
more
hospitalitie
,
or
rayse
their
rents
lesse
,
or
take
lesse
fynes
,
or
vse
their
tenants
better
,
or
lend
their
neighbours
more
money
without
vsurie
?
or
do
they
help
to
marrie
more
poore
mennes
daughters
,
and
other
such
lyke
good
works
of
charitie
?
Is
pryde
in
apparel
,
gluttony
,
dronkennesse
,
lecherie
,
swearing
,
and
forswearing
,
couetousnes
,
crueltie
,
falshood
,
deceipt
,
theeuerie
,
lack
of
conscience
,
oppressing
of
poore
men
,
more
or
lesse
now
adayes
in
vre
or
before
,
when
yet
this
change
was
not
made
?
Let
S.
F.
answere
me
to
this
,
and
not
he
only
but
the
whole
country
round
about
him
,
and
then
let
him
tel
me
with
witnesses
,
whether
they
be
spiritual
blessings
or
curses
that
haue
ensued
vpon
this
change
of
religion
,
so
much
commended
by
him
,
and
so
I
shal
passe
to
weigh
his
temporal
benedictions
,
which
perhaps
he
esteemeth
farre
more
them
these
spiritual
.
Thus
he
.
To
all
this
treatie
of
the
fruits
of
vertue
,
&
vertuous
lyfe
in
Protestants
,
S.
F.
answereth
not
so
much
as
one
lyne
,
and
therfore
his
prating
Proctor
to
helpe
out
his
maister
must
needs
bestyrre
him-selfe
to
say
som-what
,
but
how
fit
to
the
purpose
,
and
state
of
the
question
his
owne
words
shal
shew
,
for
thus
he
beginneth
.
I
answere
(
sayth
he
)
that
the
doctrine
of
the
ghospel
hath
wrought
good
effect
in
all
true
Christians
,
and
albeit
euery
one
do
not
so
square
their
liues
according
to
Gods
lawe
,
as
they
should
,
yet
compart
our
people
with
the
Papists
,
nay
with
the
Priests
,
and
Popes
them-selues
,
whom
they
call
most
holy
,
[
*
](A09112-e34590-b)
*
For
his
office
and
not
for
his
person
.
I
make
no
question
but
they
do
sarre
excel
them
.
Loe
heere
this
fellow
is
quick
,
and
resolute
,
he
maketh
no
question
of
that
which
is
most
in
question
,
or
rather
which
is
all
the
question
,
whether
protestants
in
all
countryes
where
they
lyue
be
of
better
lyues
generally
then
Catholykes
,
or
that
which
is
the
same
in
effect
,
(
but
yet
more
easie
to
be
discerned
,
)
whether
the
world
since
the
rising
of
Luther
and
Caluins
new
doctrine
(
which
this
man
calleth
the
ghospel
,
But
the
whorish
synagoge
(
sayth
he
)
of
Rome
yow
must
not
maruaile
of
the
speech
(
for
that
whores
and
knaues
in
his
ministerie
do
often
meet
)
shee
is
red
with
the
blood
of
saincts
,
no
tyger
was
euer
more
fearce
and
cruel
.
Thus
in
general
,
and
then
layeth
he
load
vpon
Popes
,
Card.
Priests
,
monasteries
,
both
of
men
and
women
,
and
for
proof
therof
bringeth
out
Boccas
an
old
bawdy
Italian
Poet
,
&
Pallengenius
an
other
,
as
lasciuious
in
heresie
,
as
the
other
in
Lecherie
,
and
besyds
this
he
citeth
also
a
worke
without
an
author
called
Onus
Ecclesiae
wherin
many
abuses
in
lyfe
and
manners
by
way
of
compassion
are
complayned
on
with
desyre
of
amendment
,
and
with
this
doth
the
minister
think
that
he
hath
played
the
man
,
and
proued
sufficientlie
that
the
new
ghospel
hath
brought
in
great
reformation
of
lyfe
,
and
manners
,
and
that
now
the
world
goeth
better
then
before
,
for
good
works
:
wherin
(
as
I
said
)
the
best
iudge
may
be
the
common
sense
,
feeling
,
and
experience
of
men
that
lyue
in
the
world
,
for
that
descending
to
particulers
,
in
so
long
a
circuit
as
is
the
world
,
is
both
infinite
,
vncertayne
and
odious
;
yet
yf
I
would
follow
this
fowle
mouthed
minister
in
ripping
vp
vnsauery
matters
,
of
his
cleargie
as
he
fayneth
,
&
amplifyeth
of
ours
I
might
go
but
to
publike
recordes
of
his
men
punished
by
publike
iustice
for
their
outragious
behauiour
in
that
behalfe
,
I
meane
in
that
very
point
of
carnalitie
,
which
they
most
obiect
to
ours
in
most
false
manner
,
and
for
auoyding
wherof
in
them-selues
each
one
of
them
haue
allowed
his
remedy
most
desyred
,
called
by
them-selues
his
vessel
of
ease
,
though
with
no
smal
disease
and
disaster
of
the
common
wealth
as
before
hath
byn
shewed
.
But
to
leaue
this
poynt
,
and
to
come
to
the
second
which
is
about
the
temporal
respects
,
whether
the
new
ghospel
and
change
of
old
religion
haue
brought
losse
or
gayne
hurtes
or
benefits
,
conueniēces
or
inconueniences
in
this
behalfe
,
the
matter
is
not
much
more
doubtful
then
in
the
former
conference
of
good
lyfe
and
works
.
For
albeyt
both
the
Kt.
and
his
procter
do
put
downe
certayne
temporal
benefits
as
blessings
receyued
by
their
new
ghospel
,
yet
are
they
both
light
&
vayne
in
them-selues
and
not
agreeing
betwene
them-selues
,
neyther
do
they
satisfie
or
answere
the
great
hurts
and
inconueniences
set
downe
on
the
contrary
side
by
the
warder
towards
the
end
of
this
his
first
encounter
,
which
being
very
weighty
and
of
great
consideration
the
Kt.
leapeth
ouer
them
altogeather
,
as
before
hath
byn
signified
,
but
the
minister
chattereth
here
and
there
after
his
fashon
,
but
far
from
answering
any
substantial
point
therof
,
which
thing
to
the
end
yow
may
the
better
perceyue
,
I
shal
take
payne
to
repeat
againe
in
this
place
the
former
hurts
receyued
by
change
of
religion
mentioned
by
the
warder
in
these
words
.
For
better
vnderstanding
of
the
controuersy
in
question
,
This
is
the
Warders
profer
in
this
behalf
,
and
then
do
ensue
,
good
morrow
to
the
people
,
the
other
said
good
euen
,
when
one
said
it
was
a
fayre
day
,
the
other
it
was
a
foule
when
the
one
said
it
was
noone
,
the
other
answered
it
was
night
,
when
the
one
affirmed
that
the
Sunne
shyned
cleerly
the
other
would
needs
hold
that
it
was
the
moone
,
and
so
he
passed
forward
in
contradicting
all
that
the
other
affirmed
,
vntil
the
people
being
wearyed
,
cryed
out
that
the
foole
should
be
thrust
downe
for
he
marred
the
play
.
And
this
is
our
case
now
O.E.
is
set
vpon
a
new
deuise
to
drop
denials
with
his
aduersary
,
and
to
contradict
whatsoeuer
he
saith
,
or
howsoeuer
:
yow
haue
hard
what
the
warder
hath
wrytten
in
this
his
preface
,
harken
then
how
this
fellow
contradicteth
and
with
what
,
and
how
good
reasons
.
The
Warder
saith
that
her
Matie
.
entred
most
happily
and
ioyfully
to
the
crowne
of
England
by
general
consent
of
all
.
for
that
it
greeued
the
Papists
exceedingly
.
The
other
said
:
she
was
promoted
especially
by
the
peculiar
forces
of
Catholyks
that
were
at
that
day
most
potent
without
comparison
,
what
needed
force
if
all
were
willing
she
should
be
crowned
.
The
other
saith
further
that
her
Matie.
entred
Catholikly
,
shewing
her selfe
in
all
points
a
Catholyke
.
This
fellow
denyeth
yt
with
this
reason
:
For
if
she
had
so
done
,
why
should
the
popish
prelats
feare
any
alteration
.
The
Warder
furthermore
saith
:
she
was
crowned
and
annoynted
Catholikely
by
a
Catholyke
Bishop
,
at
a
Cath.
masse
.
O.
E.
denyeth
all
,
and
sayth
:
she
declared
plainly
,
she
would
not
masse
:
which
how
loud
a
ly
yt
is
,
not
only
her
Matie.
can
testifie
,
but
as
many
as
yet
liue
,
and
were
present
at
that
act
,
and
him-selfe
presently
touched
(
as
yt
were
)
with
some
shame
of
this
asseueration
,
addeth
:
But
were
yt
true
,
yet
his
coniecture
of
happines
is
vayne
,
&c.
Whervnto
I
answere
,
that
yf
it
were
true
,
then
was
O.E.
false
in
denying
yt
:
and
as
for
the
vanity
of
the
coniecture
:
that
yf
masse
and
old
religion
,
had
byn
continued
in
England
,
many
inconueniences
had
byn
auoyded
,
we
shal
try
the
matters
in
the
particulars
that
doe
ensue
,
but
in
the
meane
space
,
consider
the
vanity
of
this
vice
for
bringing
in
for
instance
to
the
contrary
Francis
,
Charles
,
&
Henry
Kings
of
France
,
the
States
of
the
low
countreys
&
the
people
of
Portugal
,
who
haue
fallen
into
diuers
troubles
,
warres
and
disasters
not-withstanding
they
contynued
the
masse
and
were
Catholyks
in
religion
.
But
I
would
aske
O.
E.
whether
these
troubles
came
by
their
chaunge
of
religion
or
noe
?
For
yf
they
did
not
,
then
are
they
impertinent
to
our
purpose
,
which
is
to
shew
that
by
change
of
religion
commonly
do
ensue
troubles
,
but
not
that
only
by
this
meanes
disasters
are
incurred
,
as
though
there
were
no
other
,
for
that
Catholyke
Princes
&
people
also
may
incurre
troubles
by
other
meanes
,
then
by
change
of
religion
,
but
they
auoyd
those
which
this
change
doth
bring
with
yt
.
And
first
(
saith
the
warder
)
yf
religion
had
not
byn
chaunged
her
Matie.
at
this
day
had
had
a
most
f●orishing
Kingdome
,
[
1
](A09112-e35190-b)
1
Strength
and
felicity
by
vnion
.
iudgment
,
affection
,
fidelity
and
frend-●hip
as
other
realmes
Cath.
of
the
world
are
seene
to
bee
,
&
as
ours
for
aboue
a
thousand
yeares
togeather
with
much
honour
and
felicity
is
knowne
to
haue
remayned
.
[
2
](A09112-e35200-b)
2
Security
.
Heerof
had
ensued
that
none
of
these
feares
and
terrors
of
conquests
,
inuasions
,
assaults
,
treasons
,
conspiraties
&
the
lyke
,
which
this
Wach-man
endeauoreth
to
lay
before
vs
,
had
euer
come
in
con●ideration
for
that
England
vnited
in
yt
selfe
,
hath
euer
synce
it
was
a
monarchy
made
other
Kingdomes
and
prouinces
round
abou●
yt
to
feare
her
forces
(
as
by
matters
happened
in
France
Ireland
,
and
Scotland
for
many
ages
is
euident
)
and
she
neuer
greatly
feared
any
.
Thirdly
,
England
had
had
her
Matie.
at
this
day
by
all
likelyhood
a
ioyful
mother
of
many
faire
and
princely
children
;
[
3
](A09112-e35260-b)
3
Issue
of
her
Maiestie
.
for
that
the
principal
cause
of
her
graces
not
marrying
is
to
be
presumed
to
haue
proceeded
of
the
differen●
religion
of
forrayne
princes
,
who
desired
th●
same
on
the
one
side
:
and
one
the
other
th●
inequality
of
blood
in
her
owne
subiects
for
such
aduancement
.
For
to
attribute
this
great
resolution
of
he●
Matie.
to
the
only
loue
of
sole
lyfe
and
mayd●-head
I
doubt
how
yt
can
be
iustifiable
,
sein●
that
among
Catholyks
where
such
profesio●
is
more
praysed
and
practised
,
they
vse
sometymes
to
draw
out
euen
vowed
nunnes
from
●heir
cloysters
to
marriage
,
for
so
weightie
a
●ause
,
as
is
the
sauing
of
succession
in
so
great
a
●rowne
as
England
is
knowne
to
be
.
And
●mong
Protestants
virginity
is
not
of
that
ne●essity
or
meryt
,
as
for
yt
to
incurre
so
great
●●conueniences
,
notwith-standing
the
base
●nd
seruile
flattery
of
this
crouching
Knight
,
●ho
casteth
in
now
and
then
the
memory
of
〈◊〉
mayden
Queene
without
respecting
the
●eadly
wound
which
his
countrey
receyueth
●●erby
.
Foorthly
of
this
had
followed
the
sure
esta●●ishment
of
the
succession
of
this
imperial
●●owne
in
the
blood
and
race
of
the
vnited
●●yal
houses
of
York
and
Lancaster
,
[
4
](A09112-e35330-b)
4
Establishment
of
succession
.
and
of
〈◊〉
l●ne
of
the
noble
K.
Henry
the
7.
which
●ne
being
now
to
end
with
her
Matie.
in
the
●●rect
discent
is
lyke
to
bring
great
daungers
〈◊〉
the
realme
.
For
albeyt
there
want
not
of
●●llateral
branches
,
yet
their
causes
are
other●ayes
so
implicated
for
diuers
●espects
,
but
●●ecially
by
difference
of
religion
(
which
had
●uer
happened
yf
the
chaunge
had
not
byn
●ade
)
as
no
man
can
tel
what
wil
be
the
end
,
●●d
most
men
do
feare
extreame
calamityes
●●erby
:
Thus
saith
he
.
Wher-vnto
for
the
first
two
●●ints
our
minister
answereth
nothing
in
●●ect
,
that
the
Warder
mistaketh
S.
F.
meaning
,
〈◊〉
think
him
to
haue
spoken
any
thing
of
feare
,
ey●●●
of
forrayne
inuasions
or
domestical
treasons
:
but
●●at
is
this
to
the
purpose
,
had
yt
not
byn
better
,
that
all
this
had
byn
aduoyded
?
Bu●
heare
him
further
.
But
suppose
(
saith
he
)
Poper●
had
byn
continued
,
how
could
this
noddy
haue
giuen
〈◊〉
warrant
,
that
we
should
haue
byn
neyther
oppug●e●
by
enemyes
abroad
,
nor
by
traytors
at
home
?
Wa●n●
Henry
the
3.
of
France
excommunicated
by
the
Pop●
oppugned
by
his
subiects
,
&
murdered
by
a
Dominica●
fryar
,
notwith-standing
his
zeale
in
popery
?
Marke
heere
the
mannes
wit
,
there
be
tw●
parts
of
his
demaund
,
the
first
:
how
the
Wa●der
could
warrant
,
&c.
wher-vnto
is
easi●●
answered
that
such
hurts
as
came
by
alterati●●
of
religion
,
as
diuision
of
mynds
,
iudgemen●
and
affections
,
&c.
had
byn
easily
warrante●
yf
religion
it self
had
not
byn
altered
.
The
second
part
about
K.
Henry
the
thir●
of
Fraunce
is
ridiculous
,
To
the
third
principal
poynt
about
the
pr●bability
of
noble
issue
in
her
Matie.
yf
chan●●
of
religion
had
not
byn
;
[
3
](A09112-e35510-b)
3
Inconuenience
lack
of
i●sue
royal
this
parasite
pr●leth
as
yf
he
were
Iack
daw
,
shewing
wil
〈◊〉
talke
,
but
lacking
wit
to
say
any
thing
to
the
●urpose
,
telling
vs
only
,
that
yf
it
had
pleased
●er
Matie.
to
haue
married
,
she
might
as
wel
●aue
marryed
in
protestant
religion
,
as
in
Ca●holyke
,
and
that
their
women
may
haue
fayre
●rincely
children
,
as
wel
as
ours
,
and
that
●●uers
Cath.
Princes
did
seeke
her
marriage
,
●nd
amongst
others
the
K.
of
Spayne
.
And
●hat
the
french
K.
sister
at
this
day
is
marryed
●hough
she
be
a
protestant
,
and
that
Q.
Mary
●as
marryed
and
yet
had
no
children
,
and
di●ers
other
such
trifling
toyes
,
which
we
deny
●ot
but
say
that
they
are
impertinent
,
and
●o
not
touch
the
substance
it selfe
of
the
●atter
meant
by
the
Warder
,
which
is
that
〈◊〉
a
Cath.
state
there
would
haue
byn
other
●anner
of
instance
made
to
her
Matie.
&
other
●ounsel
and
resolution
of
learned
men
layd
●efore
her
for
her
obligation
to
marry
in
such
case
for
sauing
of
a
common
wealth
and
for
●●ntinuance
of
royal
issue
in
thesame
then
●●otestants
are
wont
to
doe
,
as
by
the
examples
●●eadged
by
the
Warder
is
euident
.
And
to
this
the
minister
saith
nothing
at
〈◊〉
,
[
4
](A09112-e35570-b)
4
Inconuenience
Succession
not
established
.
as
neyther
to
the
fourth
about
establish●ent
of
succession
which
he
saith
could
not
●●ue
byn
,
but
by
allowance
of
the
Pope
,
and
●●at
this
had
byn
dishonorable
to
her
Matie.
●●d
intollerable
to
the
state
,
to
bring
so
great
a
〈◊〉
to
submit
her-selfe
to
so
base
a
slaue
(
marke
●●e
impotent
rayling
of
an
abiect
parasite
,
〈◊〉
of
him
to
receyue
her
right
to
the
crowne
.
And
●●en
he
passeth
further
to
the
matter
of
state
,
saying
:
But
let
vs
suppose
her
Matie.
should
leaue
〈◊〉
issue
behynd
her
,
is
she
the
first
that
hath
byn
in
〈◊〉
case
?
No
,
S.
Minister
,
nor
wil
not
be
the
last
but
what
doth
this
remedy
the
inconuenience
Heare
him
further
.
And
is
there
noe
remedy
eythe●
by
lawes
already
prouided
,
or
by
wise
men
to
be
deuis●●
but
that
we
must
needs
fal
by
the
eares
togeather
(
about
this
matter
of
succession
)
This
is
〈◊〉
supposition
of
their
noddy
our
aduersary
,
&c.
God
graunt
S.
Minister
he
proue
a
nodd●
for
his
feare
with-out
fondation
:
that
he
percase
desyreth
some
garboyle
〈◊〉
England
to
gratifie
the
Infanta
,
&
the
Spaniard
w●●
slaue
he
is
.
Lord
Essex
,
the
euents
haue
shewed
,
he
being
a
man
that
cannot
grow
by
garboyles
,
and
yow
a
broken
compagnion
that
cannot
wel
remedy
your
needs
but
by
innouations
,
and
with
this
I
leaue
yow
,
and
wil
passe
to
the
other
foure
inconueniences
layd
downe
by
the
warder
.
Fifthly
(
sayth
he
)
yf
religion
in
England
had
not
byn
changed
,
[
5
](A09112-e35800-b)
5
Inconuenience
,
vnion
with
Rome
&
Sea
Apostolyke
.
we
had
had
no
breach
with
Rome
,
nor
consequently
had
the
excommunication
followed
,
wherof
so
great
noise
hath
byn
made
in
the
world
abroad
,
and
so
great
trouble
at
home
.
And
what
the
vnion
●nd
frendship
of
the
Bishop
of
Rome
may
●mport
,
euen
as
a
temporal
Prince
,
the
effects
●hewed
of
late
in
France
,
where
especially
●y
his
endeauour
and
authority
matters
haue
●yn
compounded
,
that
seemed
very
hard
and
●esperate
before
,
not
only
betwene
that
King
and
his
owne
subiects
but
also
be●wene
that
crowne
and
Spayne
and
the
●ates
of
Flaunders
,
which
without
such
an
●byter
and
vmpire
would
very
hardly
euer
●yn
accomodated
.
Sixtly
England
had
continued
in
her
ould
●ncient
amity
and
leagues
most
honorable
●ith
Spayne
&
Burgundy
,
[
6
](A09112-e35840-b)
6
Auncient
leagues
.
&
with
their
de●●ndants
,
and
consequently
had
auoyded
all
●●ese
long
and
costly
warres
,
which
by
that
●eache
we
haue
byn
inforced
to
main●●yne
with
losse
of
so
many
worthie
men
●●d
expence
of
so
great
treasure
,
as
easily
may
be
imagined
,
and
the
quarrel
not
yet
ended
.
[
7
](A09112-e35870-b)
7
Warres
abroad
.
Seauenthly
so
great
&
bloody
warres
and
tumults
in
Christian
Kingdomes
round
about
vs
had
neuer
happened
,
as
before
in
part
hath
byn
declared
,
and
euery
man
doth
impute
the
principal
causes
and
motions
therof
vnto
the
diuersity
of
religion
in
England
.
And
lastly
most
doleful
al●erations
in
our
owne
countrey
had
byn
auoyded
,
Norfolk
,
Arundel
,
Northumberland
,
Oxford
,
Westmerland
,
and
Dacres
,
giue
testimony●
for
of
the
rest
I
wil
not
make
mention
,
seing
perhaps
them-selues
would
be
loath
I
should
all
which
had
passed
otherwyse
by
probability
if
religion
had
not
byn
altered
.
The
continual
and
intollerable
affliction
also
of
s●
many
honorable
and
worshipful
gentleme●
had
neuer
happened
for
perseuering
in
the●●
Fathers
faith
,
wherto
our
countrey
was
fir●●
conuerted
from
infidelity
,
without
any
othe●
offence
obiected
,
or
to
be
prooued
again●
them
,
but
only
refusing
to
accommodate
the●
selues
to
this
change
.
The
torturing
,
hangin●
and
quatering
of
aboue
a
hundred
Priests
f●●
the
same
cause
;
the
most
of
them
good
gentlemen
and
youthes
of
rare
wit
,
learning
and
other
parts
,
which
other
common
welthes
would
highly
haue
esteemed
,
and
so
would
ours
too
in
tymes
past
,
and
wil
agayne
in
tyme
to
come
,
when
these
blasts
shal
once
be
ouerblowen
.
Thus
farre
the
Warder
.
All
which
poynts
O.
E.
answereth
with
shifts
and
sle●ghts
as
the
former
,
and
first
to
the
fifth
about
breache
with
Rome
,
he
sayth
What
more
absurd
than
to
obiect
the
breache
with
Rome
when
we
esteeme
that
to
be
one
of
the
greatest
blessings
that
euer
happened
to
this
land
.
To
the
other
point
mentioned
by
the
Warder
of
the
late
peace
made
in
Fraunce
betweene
those
Monarches
by
the
Popes
mediation
,
the
minister
saith
nothing
for
that
came
not
to
his
purpose
,
yet
he
telleth
vs
againe
heere
now
,
that
Henry
the
third
late
K.
of
France
and
the
late
Duke
of
Ferrara
and
other
Princes
of
the
Popes
religion
,
were
not-with-standing
that
,
troubled
by
the
Pope
.
A
wise
argument
,
as
though
there
were
noe
other
cause
for
which
the
Pope
might
fal
out
,
with
any
Prince
,
or
punish
him
,
but
only
for
chaunge
of
religion
.
But
this
is
the
manner
of
this
mannes
arguing
,
and
with
these
manner
of
elenches
,
,
●aralogismes
,
and
other
deceytful
shifts
of
●ophistry
,
this
fellow
and
his
companions
de●eaue
the
simple
.
To
the
sixt
about
old
ancient
amity
and
●eagues
with
Spayne
&
Burgundy
he
answereth
●●us
:
[
6
](A09112-e36030-b)
6
Inconuenience
,
breach
of
ancient
leagues
and
amity
.
As
if
yt
were
not
more
hurtful
to
the
Spaniard
●
break
with
vs
,
then
for
vs
to
break
with
the
Spaniard
.
This
(
as
yow
see
)
is
answered
more
like
a
souldiar
then
a
minister
.
Fraunce
,
Flaunders
and
Scotland
do
testifie
how
true
or
false
it
is
)
or
that
any
doleful
alterations
haue
byn
made
at
home
,
which
he
saith
is
lyke
that
the
warder
●eemeth
to
haue
byn
hired
to
speak
in
a
lamentable
voice
,
and
to
shed
some
few
teares
for
compassion
of
the
domages
receyued
both
by
cleargy
and
nobility
,
and
the
deathes
of
so
many
Priests
as
haue
byn
executed
for
religion
:
which
he
with
a
long
ydle
discourse
wil
needs
goe
about
to
prooue
,
that
they
were
truly
traytors
both
by
our
common
,
ciuil
,
and
imperial
lawes
.
But
this
extrauagant
excursion
of
his
about
those
late
martyrs
,
I
am
to
answere
afterward
more
at
large
in
his
new
chalenge
,
wheras
he
maketh
this
one
of
his
articles
,
that
our
Priests
dy
not
for
religion
,
but
for
treason
.
And
albeit
future
ages
wil
be
more
indifferent
iudges
in
this
matter
,
as
more
free
from
passion
therin
,
yet
to
vnderstand
better
the
state
of
the
question
,
I
would
aske
of
this
wyse
states-man
&
lawyer
,
(
as
he
maketh
him-selfe
)
who
both
heere
and
euery
where
els
calleth
me
noddy
,
whether
yt
be
lawful
to
all
s●ates
,
hauing
taken
to
them-selues
a
forme
of
religion
to
make
any
articles
of
the
opposite
religion
matters
of
tr●ason
?
And
whether
yt
had
byn
lawful
to
Catholyks
in
Q.
Maries
dayes
,
so
to
haue
done
against
protestants
?
and
whether
the
treasons
so
made
be
true
,
and
properly
treasons
,
and
the
offenders
rightly
to
be
called
traytors
?
And
when
he
hath
answered
me
this
,
Wherfore
to
draw
at
length
to
an
end
of
this
Encounter
,
I
doubt
not
(
good
Readers
)
but
thow
doest
see
by
thy
wisdome
,
how
not-with-standing
the
double
reply
made
by
the
K
●
.
and
minister
the
warders
discourse
about
these
blessings
and
curssings
remayneth
yet
whole
and
firme
.
And
albeit
the
minister
hath
brought
more
words
than
the
Kt.
yet
no
more
substance
but
rather
lesse
,
and
both
of
them
much
fraud
and
folly
,
as
in
the
admonition
following
in
part
shal
appeare
.
THE
WARNING
and
admonition
to
Sir
F.
H.
and
his
frendes
,
as
also
to
his
aduocate
&
proctor
O.
E.
vpon
the
first
Encounter
of
blessings
.
CHAP.
XIX
.
AND
now
for
the
conclusion
of
this
Encounter
I
think
is
not
amisse
,
to
the
end
that
this
my
answere
and
reioynder
(
which
I
call
a
Warn-word
)
may
do
his
duty
and
performe
so
much
as
the
name
and
title
importeth
,
I
am
to
bestow
vpon
the
Kt.
in
this
place
a
breife
and
frendly
admonition
or
warning
,
wherby
he
may
him-self
(
yf
passion
wil
suffer
him
to
see
the
truth
)
or
others
at
least
wayes
that
are
more
indifferent
&
lesse
passionate
in
the
cause
then
he
,
consider
the
difference
of
our
manner
of
proceeding
in
this
affayre
,
to
wit
,
the
plaine
and
round
dealing
on
our
side
going
directly
to
the
matter
,
and
the
shifting
and
shufling
,
on
his
to
auoyde
due
trial
,
and
how
that
with
no
probability
of
reason
or
truth
can
he
stand
in
the
controuersy
taken
in
hand
of
his
blessings
brought
in
by
change
of
religion
,
his
defence
wherof
is
so
impertinent
,
false
and
from
the
matter
,
as
before
yow
haue
seene
,
yet
for
better
memories
sake
,
and
for
some
aduertisment
to
the
Kt.
to
look
ouer
his
owne
faults
I
shal
breefly
heere
put
him
in
.
mynd
of
that
which
hath
passed
in
this
Encounter
.
First
the
charge
of
notorious
flattery
in
bragging
of
so
many
blessings
come
to
England
by
change
of
religion
,
seemeth
to
ly
stil
vpon
him
more
heauy
then
before
,
for
that
he
hath
answered
substantially
to
noe
one
argument
of
his
aduersary
to
the
contrary
and
the
shift
of
passing
ouer
whole
treateses
and
discourses
of
the
warder
(
yea
foure
or
fiue
as
is
prooued
)
without
any
reply
or
mention
,
The
new
ten
deuised
blessings
are
such
&
so
poore
,
This
then
is
folly
to
bring
in
such
sorts
and
sutes
of
blessings
as
euery
chyld
may
see
there
vanity
and
laugh
at
them
.
But
that
which
ensueth
of
frau●
,
fleights
and
deceyts
is
farre
worse
,
S.
Hierome
S.
Augustine
,
S.
Bernard
,
&
others
hath
in
part
byn
seene
but
wil
more
appeare
in
the
other
incounters
following
,
especially
the
second
and
seauenth
.
The
other
shifts
also
of
repeating
againe
often
the
things
before
answered
,
as
though
they
had
neuer
byn
answered
;
of
accusing
others
for
excusing
him-self
;
of
running
behynd
the
cloath
of
●tate
&
thrusting
her
Maᵗⁱᵉˢ.
person
and
gouernment
betwene
him
&
his
aduersary
,
his
bold
impudent
assertions
of
things
manifestly
knowne
to
be
false
(
as
that
the
puritans
and
protestants
are
all
one
and
that
there
is
no
difference
of
religion
betwene
them
,
S.
Augustine
to
Iulian.
And
this
was
my
exhortation
and
Warn-word
to
S.
F.
before
I
saw
the
supplement
of
his
proctor
O.
E.
which
being
much
more
shamelesse
bytter
and
false
then
any
thing
vttered
by
the
Kt.
I
was
tempted
to
take
this
sentence
of
S.
Augustine
from
him
and
bestow
yt
vpon
the
minister
,
but
in
the
end
I
resolued
to
leaue
yt
common
to
both
,
and
to
the
end
yow
may
consider
how
fitly
the
foresaid
sentence
as
wel
of
a
shamelesse
mynd
as
of
a
shamelesse
forehead
doth
fal
vpon
the
masked
minister
O.
E.
yow
must
remember
how
he
hath
behaued
him-selfe
in
the
former
combat
&
how
euen
at
his
very
first
calling
vpon
the
stage
he
shewed
vs
a
notorious
cosening
trik
about
falsifying
a
place
of
S.
Augustine
,
[
a
](A09112-e36510-b)
a
Cap.
16.
&
in
annot.
vpon
hi●
epist.
to
the
●ead
.
puritans
:
and
no
lesse
folly
is
discouered
in
alleadging
Cath.
Emperors
decrees
quite
against
himself
.
And
his
grosse
ignorance
is
laid
forth
by
occasion
of
his
argument
,
A●●iones
sunt
suppositorū
,
therby
to
prooue
that
Catholyks
receaue
not
their
faith
from
the
vniuersal
Churche
.
Finally
his
atheisme
and
irreligious
iudgement
is
discouered
and
conuinced
not
only
by
that
he
saith
the
differences
betwene
Lutherans
,
[
b
](A09112-e36550-b)
b
Cap
17.
Zwinglians
,
Caluinists
&
Puritanes
,
not
to
be
any
essential
points
in
matters
of
religion
,
but
also
by
his
contemptible
speches
of
the
first
Doctors
&
fathers
of
his
owne
religion
,
especially
yf
any
of
those
two
books
named
by
me
before
,
the
Suruey
of
disciplinar
Doctrine
,
and
Daungerous
positions
,
were
written
by
him
(
as
some
wil
say
)
wherin
the
whole
story
of
the
deformed
Churche
of
Geneua
by
Caluyn
,
Pharellus
,
Beza
and
others
,
and
their
actions
,
councels
,
drifts
and
attempts
about
the
same
are
so
set
downe
and
printed
by
publike
authority
in
England
,
that
yf
a
man
would
study
to
describe
notorious
wicked
men
and
catylines
of
their
countrey
without
conscience
,
he
could
not
set
it
downe
nor
expresse
it
more
liuely
,
than
it
is
done
in
the
foresaid
books
against
the
foresaid
new
prophets
,
and
their
cheefest
northen
schollers
,
to
wit
,
Iohn
Knocks
and
his
fellowes
in
Scotland
,
and
Goodman
and
his
mates
in
England
,
which
argueth
no
faith
or
conscience
in
any
of
them
but
only
to
say
and
do
for
the
tyme
&
as
the
tyme
serueth
,
and
as
their
proper
lucar
,
ease
,
ambition
and
sensuality
requireth
:
and
herby
may
be
warned
the
discreet
reader
to
look
to
his
soule
and
saluation
,
seing
these
men
for
them-selues
do
seeme
to
make
that
the
last
and
least
part
of
their
care
,
or
cogitations
,
feeding
vs
with
many
faire
words
of
blessings
,
but
filling
vs
with
myseryes
.
The
end
of
the
first
Encounter
.
THE
SECOND
ENCOVNTER
ABOVT
FALSHOOD
AND
LYING
OBIECTED
TO
SYR
F.
AND
OF
certayne
absurd
groundes
and
principles
fayned
by
him
to
be
in
Catholyke
doctrine
.
And
how
he
dischargeth
him-self
therof
.
THE
SVMME
OF
THAT
which
before
was
set
downe
betweene
the
watchman
&
the
warder
.
CAP.
I.
AS
in
the
former
first
Encounter
the
knight
in
his
vaunt
of
vanitie
,
general
grounds
and
Maximes
of
our
religion
.
The
first
,
that
ignorance
is
the
mother
of
deuotion
:
The
second
,
that
lay
men
may
not
medle
with
matters
of
religion
.
The
third
,
that
the
Pope
,
and
euery
least
masse-priest
comming
from
him
must
be
obeyed
,
though
he
commaund
that
which
is
blasphemous
before
God
.
The
fourth
,
that
the
Popes
pardons
are
ready
remedies
for
all
synne
among
vs
though
neuer
so
greiuous
,
euen
immediatly
committed
against
God
him-self
.
For
answere
of
all
which
fancyes
the
Warder
hauing
made
a
competent
declaration
to
shew
first
how
fond
and
ridiculous
a
manner
of
proceding
this
was
,
for
darknesse
,
ignorance
,
and
blyndnes
,
declaring
by
diuers
particulers
,
that
they
were
farre
more
learned
,
then
those
that
since
haue
stepped
vp
in
their
places
,
and
possessed
their
roomes
.
And
from
this
he
passeth
to
shew
,
that
the
foresaid
two
preambles
about
reading
scriptures
,
and
the
punishment
of
death
ther-vnto
said
to
be
assigned
,
are
no
wayes
true
,
in
any
playne
meaning
sense
,
or
interpretation
,
but
feigned
by
the
Kt.
him-selfe
,
and
consequentlie
can
not
euer
be
proued
,
or
defended
,
and
by
occasion
of
these
preambles
,
To
all
which
discourse
of
reasons
and
experiences
set
downe
at
good
length
by
the
warder
,
and
conteyning
in
deed
the
principal
substance
of
the
controuersie
,
the
K
●
.
answereth
no
one
worde
,
nor
so
much
as
mentyoneth
the
same
in
this
his
reply
,
but
passeth
to
other
matters
,
as
by
the
combat
of
this
insuing
Encounter
yow
wil
manifestlie
see
,
and
behold
and
pittie
the
poore
Kt.
for
this
weaknes
.
And
for
the
first
that
ignorance
is
held
by
vs
to
be
the
mother
of
deuotion
,
S.
Augustine
,
S.
Thomas
,
and
others
,
as
also
by
the
effects
,
shewing
that
deuotion
is
grounded
vpon
knowledge
&
not
vpon
ignorance
though
vpon
perticular
causes
the
learnedest
men
are
not
alwayes
the
most
deuoute
.
All
which
discourse
the
Kt.
thought
good
to
passe
ouer
with
silence
as
wel
as
the
former
,
without
taking
any
notice
therof
in
this
his
last
reply
,
and
therby
yow
may
see
whether
yt
be
more
and
more
substantial
that
he
leaueth
vnanswered
then
that
which
he
answereth
.
About
the
second
position
imposed
vpon
Catholykes
,
that
lay
men
must
not
medle
with
matters
of
religion
,
as
the
vntruth
therof
is
more
apparant
then
any
of
the
rest
,
so
was
there
lesse
written
in
the
refutation
,
but
that
necessitie
inforced
the
warder
to
defend
S.
Thomas
of
Canterburie
,
dishonored
,
and
slaundered
intollerably
by
the
Kt.
wher-vnto
what
he
answereth
in
this
Wast-woord
now
and
how
for
defence
of
his
former
,
falshoods
he
intangleth
him-self
in
diuers
new
difficulties
and
inextricable
absurdityes
shal
be
seene
afterward
in
the
particular
discussion
of
matters
that
ensue
.
In
the
third
position
that
the
Pope
or
meanest
Priest
coming
from
him
is
to
be
obeyed
vnder
payne
of
damnation
though
he
command
blasphemie
,
And
finally
about
the
fourth
and
last
forged
ground
of
Catholyke
religion
,
A
pardon
from
his
Hol.
and
absolution
from
his
holie
Priests
,
but
yf
the
decrees
or
ordinances
of
their
Romish
Synagoue
were
transgressed
hardly
any
mercy
was
to
be
had
&c.
About
this
I
say
the
warder
obserueth
only
the
apparant
cauils
,
ignorances
,
and
falshoods
of
the
watchman
,
as
first
,
that
the
greatest
sinner
immediatly
committed
against
God
him-selfe
are
to
be
remitted
among
vs
by
pardons
,
which
is
a
malitious
cauil
,
for
that
we
hold
such
pardons
to
be
auaylable
only
for
the
payne
due
to
venial
sinnes
,
or
for
remitting
the
temporal
punishment
,
remayning
after
mortal
synne
forgeuen
before
.
Secondlie
that
he
conioyneth
together
Popes
pardons
,
and
the
absolution
of
Priests
in
the
Sacrament
of
pennance
,
as
though
they
were
both
one
,
which
is
ignorance
,
for
that
the
later
remitteth
all
sinne
,
and
the
first
not
.
And
thirdly
that
the
transgressors
of
the
decrees
and
ordinances
of
the
Churche
can
hardlie
euer
obtayne
mercie
,
and
that
they
are
more
hardly
pardoned
,
then
the
grossest
sinnes
committed
against
God
himse●f
the
warder
sheweth
to
be
a
most
malitious
fiction
without
any
grounde
or
colour
of
truth
.
To
all
which
obseruations
and
deductions
of
the
warder
the
Kt.
answereth
nothing
at
all
in
this
last
replie
,
but
filleth
vp
paper
with
tales
eyther
deuised
by
himself
,
or
taken
out
of
Ihon
Fox
as
for
example
of
one
●esselius
,
a
merchant
of
Pardons
,
and
of
the
absolution
of
one
Symon
a
Monke
,
that
is
forged
to
haue
poysoned
K.
Ihon
,
and
other
such
stuffe
,
which
yow
shal
heare
discussed
and
refuted
afterward
and
therby
see
and
perceyue
how
iustlie
this
last
replie
of
S
●
.
Francis
is
called
a
Wast-word
.
And
so
we
shal
passe
on
to
the
particular
examination
of
matters
point
by
point
.
ABOVT
THE
GENERAL
charge
of
false
dealing
,
layd
to
sir
Francis
in
this
Encounter
,
and
how
euil
he
auoydeth
thesame
by
committing
new
falshoodes
,
&
treacheries
.
CAP.
II.
FIRST
then
the
general
charge
layd
to
our
Kt.
throughout
this
whole
second
Encounter
concerneth
two
poyntes
,
to
wit
,
falsitie
,
and
falsifying
,
the
later
wherof
hath
this
difference
from
the
first
,
that
it
is
both
witting
,
and
willingly
committed
,
and
consequentlie
much
more
reprehensible
then
the
first
,
(
especially
in
a
knight
)
and
how
(
think
yow
)
doth
he
deliuer
himself
now
from
this
charge
?
that
he
would
beare
this
charge
of
lying
according
to
the
councel
of
an
ancient
Father
,
who
said
that
God
suffreth
slaunders
to
assault
vs
,
that
pryd
may
not
surprise
vs
(
as
who
would
say
,
that
his
learned
Wach-word
had
byn
so
glorious
a
work
,
as
yt
might
haue
put
him
into
some
pryd
,
and
set
him
a
loft
,
had
not
the
warder
,
by
his
answere
taken
him
downe
agayne
,
and
taught
him
to
know
himself
.
After
this
I
say
he
runneth
presently
to
a
certayne
shifte
before
mentioned
of
laying
the
lyke
charge
of
lying
to
other
men
also
of
our
syde
,
as
yf
that
might
excuse
him
somewhat
,
to
haue
some
compagnions
in
that
exercise
,
and
as
yow
haue
heard
before
in
the
precedent
Encounter
,
that
being
charged
with
flatterie
,
he
ranne
straight
wayes
to
Canonists
;
saying
,
that
they
flattered
much
more
the
Pope
,
then
he
the
Queene
and
state
,
so
now
being
charged
with
lying
,
he
leapeth
in
lyke
manner
to
lay
the
same
charge
vpon
fryars
,
heare
his
narration
.
Walsingham
(
sayth
he
)
an
ancient
Chronicler
wryteth
of
Friars
in
Richard
the
second
his
tyme
,
that
they
were
of
long
tyme
so
infamons
for
lying
,
that
it
was
counted
a
good
argument
both
in
matter
and
forme
.
This
is
a
fryar
,
ergo
a
lyar
:
And
it
should
seeme
,
the
Romanists
keep
stil
their
old
wont
,
by
that
famous
ly
which
also
of
late
they
haue
sent
vs
ouer
,
not
only
in
print
,
but
in
picture
too
,
namely
that
some
of
the
mayntenours
of
their
Catholyke
Religion
,
haue
byn
by
vs
heere
put
into
beares
skinnes
,
&
so
hayted
to
death
with
Maist●ues
,
a
ly
printed
in
the
English
College
at
Rome
1584.
with
Gregorie
the
13.
his
priuilege
,
so
great
a
ly
as
no
place
was
fit
to
vtter
it
,
but
only
Rome
.
Lo
heere
thou
maist
see
(
good
reader
)
put
in
practise
agayne
the
refuge
before
mentioned
of
excusing
one
fault
by
an
other
,
which
is
a
most
absurd
shifte
;
for
as
S.
Ierom.
sayth
,
peccantium
mul●itudo
non
parit
errori
patrocimū
.
[
*
](A09112-e37450-b)
*
The
rela●●t
of
the
di●putation
betweene
Plessy
Mornay
,
and
●he
B●●h
o●
Eur●ux
b●fore
the
K
of
F●aunce
in
May
anno
1600.
and
that
one
of
our
countrymen
of
late
hath
offred
to
shew
an
infinitie
of
doctrinal
lyes
out
of
diuers
principal
protestant
wryters
,
and
especially
out
of
Ihon
Fox
by
name
this
mannes
maister
,
&
that
within
the
compasse
of
two
leaues
,
yet
doth
he
pardon
him
all
meere
historical
lyes
,
such
as
by
euil
information
he
might
be
deceaued
in
the
relating
of
,
With
much
more
equitie
then
do
we
deale
with
S.F.
and
his
frends
,
then
he
w●●h
vs
,
yf
the
matters
alleaged
were
both
true
,
&
to
his
purpose
.
And
wheras
he
addeth
,
that
this
report
of
the
beares
skin
is
priuileged
for
truth
by
Pope
Gregorie
the
13.
it
is
a
childish
cauil
,
for
that
Princes
priuileges
do
warrant
only
the
printing
,
and
not
the
truth
of
the
book
,
for
yf
her
Maᵗⁱᵉˢ.
priuilege
to
Fox
and
Iewels
books
(
for
example
sake
)
or
to
this
poore
one
of
S.F.
should
be
an
obligation
to
her
Matie.
to
defend
all
the
lyes
and
falshoods
therin
conteyned
,
it
were
a
pitiful
case
,
and
dangerous
also
to
the
authors
and
wryters
them-selues
,
for
then
were
her
Matie.
obliged
in
honor
to
see
the
same
punished
when
they
are
found
out
and
at
least
to
graunt
the
demaund
of
the
foresaid
relator
of
Plessy
Morney
his
disputation
to
haue
our
protestants
falshoods
come
to
publyke
tryal
before
her
person
or
counsel
as
those
of
Plessis
Mornayes
impostures
were
examined
,
and
conuinced
in
presence
of
the
K.
of
France
,
which
were
a
daungerous
point
in
England
,
as
matters
now
stand
,
I
meane
daungerons
to
the
credit
of
Protestants
doctrine
and
dealing
,
but
otherwyse
profitable
for
the
truth
,
&
most
honorable
to
her
Matie.
and
memorable
for
posteritie
.
But
now
let
vs
examine
the
fact
it self
obiected
about
this
beares
skinne
(
for
of
this
I
meane
to
treat
first
,
I
found
also
an
other
gentleman
of
good
worship
,
who
tould
me
that
he
heard
S.
.
Edward
Carew
(
brother
to
the
now
L.
Chamberlayne
)
talk
of
an
other
such
like
fact
,
practised
by
certayne
nobles
or
gentlemen
,
for
their
disport
vpon
a
Catholyke
man
in
this
Q.
dayes
,
bayting
him
with
their
Spaniels
,
and
whether
this
be
true
or
no
,
yt
may
be
easely
tryed
the
partie
yet
being
a
liue
,
but
by
this
it
appeareth
that
they
which
caused
that
picture
to
be
paynted
in
Rome
,
might
haue
more
ground
for
yt
,
then
euery
man
at
the
first
sight
,
knoweth
:
and
yf
they
had
byn
misinformed
so
farre
of
from
England
(
as
Fox
confesseth
he
was
in
diuers
things
in
England
yt self
)
it
had
byn
rashnes
in
them
(
I
grant
)
to
put
it
eyther
in
print
or
wryting
.
But
this
litle
releeueth
S.F.
his
cause
,
who
is
accused
to
haue
set
downe
and
printed
things
that
him-self
did
know
and
must
needs
know
to
be
false
when
he
printed
them
,
which
is
error
not
of
ignorance
,
but
of
obstinacie
,
and
playn
lying
.
And
this
being
the
true
state
of
our
question
,
I
come
now
to
the
fryars
,
whom
our
Kt.
seeketh
to
disgrace
,
with
this
note
in
his
margent
,
Fryars
braue
lyars
,
but
for
brauery
it
agreeth
better
to
gilten
spurres
,
then
to
gray
hoods
,
and
as
for
lying
we
shal
now
examine
the
matter
,
wherin
the
reader
shal
fynd
our
Kt.
to
haue
vsed
a
far
worse
,
and
more
dishonorable
shift
,
than
the
former
,
that
being
but
a
sleight
,
this
a
playne
imposture
,
abusing
the
Author
Walsingham
by
him
alleadged
quite
contrarie
to
his
owne
sense
,
dryft
,
and
meaning
,
as
now
we
shal
declare
.
And
first
I
do
grant
,
that
the
historiographer
Thomas
Walsingham
lyuing
almost
200.
yeares
agone
or
more
,
wryteth
in
effect
as
St.
F.
alleageth
,
that
it
was
a
common
saying
in
K.
Richard
the
2.
his
tyme
,
that
fryars
were
lyars
;
but
what
fryars
were
these
trow
yow
?
for
herein
lyeth
the
whole
matter
which
the
K
●
.
very
craftely
concealeth
,
and
yet
might
he
imagyn
easely
that
it
would
be
espied
by
his
aduersarie
;
for
that
Walsingham
being
a
Catholyke
and
religious
man
,
cannot
be
thought
to
haue
condemned
all
fryars
in
general
,
&
who
then
were
those
fryars
by
him
condemned
?
surely
he
sheweth
yt
euidently
that
they
were
more
of
S.F.
humour
,
Behold
heere
the
state
of
the
question
,
and
the
honest
dealing
of
S.
F.
which
point
that
yow
may
the
better
vnderstand
,
yow
must
know
,
that
the
sayd
Thomas
Walsingham
doth
describe
the
most
barbarous
rebellion
of
the
common
people
vnder
wat
Tyler
and
Iack
straw
,
K.
Richard
the
2.
(
in
which
they
spoyled
London
,
took
the
King
,
beheaded
the
Archbishop
of
Canterbury
,
and
the
L.
Treasurer
,
and
meant
to
haue
slayn
all
the
Bishops
,
and
other
Ecclesiastical
and
religious
men
of
possessions
within
England
,
reseruing
only
the
begging
fryars
.
And
to
the
end
we
may
vnderstand
that
all
this
proceeded
of
W●ckcliffes
doctrine
(
as
the
lyke
did
in
Germany
in
the
yeare
[
*
](A09112-e37760-b)
*
Vide
sup.
Enc.
1
cap.
●
.
1525.
of
Luthers
)
walsingham
in
the
beginning
of
this
lamentable
storie
,
&c.
In
the
yeare
of
the
incarnation
of
our
Sauiour
a
thousand
three
hundred
fourescore
and
one
,
and
in
the
4.
yeare
of
the
raigne
of
K.
Ric●ard
the
s●cond
after
the
conquest
,
That
true
Hypocryte
,
the
Angel
of
Sathan
,
the
forerunner
of
Antichrist
,
vnworthy
to
be
named
,
I
meane
the
heretyke
Iohn
Wickclif
,
or
rather
weeckebeleefe
continuing
his
dreames
,
seemed
that
he
would
now
drinke
vp
the
ryuer
of
Iordan
,
and
cast
all
good
Christians
into
the
dungeon
of
Hel
,
&c.
Thus
beginneth
Walsingham
this
yeare
,
and
presently
entereth
into
the
pitiful
narration
of
the
former
tragedy
of
the
popular
rebellion
of
wat
Tyler
&c.
&
hauing
ended
all
,
beginneth
to
search
the
causes
why
God
did
suffer
such
exceeding
calamities
as
these
to
happen
vpon
the
land
,
and
sayth
that
some
did
lay
the
fault
vpon
the
Bishops
and
Prelates
of
the
Churche
for
that
they
had
not
looked
better
,
Quia
in
Deum
erant
fictae
fidei
,
nam
quidam
illorum
credebant
nullum
esse
Deum
,
nihil
esse
sacramentum
Altaris
,
nullam
post
mortem
resurrectionem
,
&c.
And
for
that
they
were
of
a
fayned
fayth
towards
God
,
some
of
them
beleeuing
no
God
at
all
,
and
that
the
Sacrament
of
the
Altar
was
nothing
,
and
that
there
was
no
resurrection
after
death
,
but
that
man
endeth
as
doth
a
beast
,
&c.
Behold
the
yssue
presentlie
vpon
heretical
doctrine
,
what
effect
it
brought
foorth
in
the
nobilitie
.
But
what
?
brought
it
forth
any
better
fruite
in
the
common
people
?
And
after
this
he
cometh
to
talk
of
religious
orders
in
lyke
sorte
,
suae
professionis
immem●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
d●ebus
illis
,
&c.
They
did
spot
so
farre
foorth
their
profession
of
truth
,
as
in
those
dayes
yt
was
in
euery
m̄anes
mouth
,
that
this
is
a
Fryar
,
ergo
a
lyar
.
This
is
the
discourse
of
Walsingham
,
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
●o
maligne
,
and
enuie
other
orders
that
had
possessions
(
which
was
the
art
and
doctrine
of
Wicliffe
)
became
lyars
,
so
as
these
were
Sr.
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
,
And
hitherto
now
we
haue
talked
of
the
general
charge
of
lying
,
and
falshood
layd
to
Sr.
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
,
It
is
not
vnknown
:
(
sayth
he
)
to
many
yet
liuing
,
neyther
can
it
be
altogether
hidden
from
the
yonger
sort
that
ly●ed
with
them
,
what
a
darke
mistie
cloude
of
ignorance
(
which
brought
in
popish
Idolatrie
,
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
gentleman
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
▪
that
Bishops
in
Q.
Maries
tyme
did
not
preach
nor
others
for
them
,
except
certayne
strawbery
sermons
of
●●otting
fryars
,
and
the
lyke
.
These
bold
assertions
I
say
,
and
contumelious
irrisions
being
knowne
to
be
false
aswel
by
a●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
K●
.
for
a
ful
and
irrefragable
proof
that
all
was
ignorance
among
Catholykes
before
the
light
o●
Luthers
Gospel
began
to
shine
,
of
D.
Bassinet
●
man
of
great
learning
,
and
aut●oritie
in
France
,
wh●
confessed
his
owne
ignorance
vntil
he
fel
to
read
the
Scriptures
,
though
he
had
byn
a
Iudge
vpon
heretiks
before●
Look
heere
(
gentle
reader
)
the
important
proof
that
he
alleageth
for
his
purpose
,
cyting
only
.
Iohn
Fox
his
Acts
,
and
Monuments
in
the
Margent
,
And
on
the
other
syde
they
do
bring
in
the
●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
o●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
Kt.
nor
the
Fox
vouchsafeth
vs
so
muche
,
but
as
though
the
matter
were
most
certaine
the
Kt.
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
.
HOW
LONG
THE
CAtholyke
Romayn
Religion
hath
florished
in
England
:
&
of
the
authoritie
of
St.
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
Kt.
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
En●land
and
the
Princes
,
peopl●
,
nobilitie
and
learned
men
therof
had
cont●nued
in
that
Egyptian
or
rather
Chimerian
darcknes
,
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
assertion
of
a
thowsand
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
suf●icient
to
make
that
age
to
be
o●
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
,
But
now
to
the
first
point
of
proof
alleaged
out
of
St.
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
,
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
exam●ned
,
or
his
fraud
found
out
)
this
place
I
say
of
Bede
which
he
alleageth
is
quite
contrary
to
him
:
for
this
sayth
Bede
.
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
,
Thus
sayth
Bede
wherin
3.
things
are
to
be
obserued
first
,
that
all
th●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
protestants
,
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
.
Secondly
yt
is
●o
be
noted
that
since
the
new
Religion
of
Protestants
came
vp
though
all
the
●●and
a●most
be
of
one
tonge
,
&
throughly
frends
in
oth●r
matter●
,
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
a●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
Latyn
tongue
was
made
common
to
all
fyue
nations
in
the
meditation
of
the
Scriptures
,
which
could
not
be
spoken
to
any
purpose
,
yf
the
Scriptures
had
byn
common
to
all
before
in
their
languages
,
so
that
S.
Bedes
meaning
must
needes
be
,
that
albeit
all
fyue
tongues
confessed
one
and
the
selfsame
highest
truthe
in
one
Catholyk
Christian
Religion
,
yet
in
reading
and
meditation
of
scriptures
and
diuine
seruice
,
the
Latyn
tonge
was
the
common
tonge
.
This
is
his
plaine
sense
though
(
as
I
haue
said
,
I
doubt
not
but
that
in
those
dayes
there
might
be
some
Catholyke
translations
into
the
vulgar
tongues
,
permitted
then
and
after
also
,
as
in
tyme
of
K.
Edgar
and
other
Kinges
we
read
of
,
and
after
that
againe
vnder
K.
Edward
the
3.
Thomas
Arundel
Archbishop
of
Canterbury
permitted
and
appo●nted
the
same
●n
a
Synod
ho●den
at
Oxford
,
Wherfore
yt
was
not
needful
that
Syr
F.
should
aduenture
to
shame
himself
by
abusing
S.
Bedes
name
and
woords
to
proue
a
thing
that
we
deny
not
,
though
in
the
sense
he
would
haue
yt
we
say
yt
is
most
false
,
to
wit
,
that
Scriptures
were
publikly
and
promiscuously
red
in
vulgar
tonges
at
that
tyme
,
&
so
sayth
S.
Bede
also
,
and
be●ng
an
Englishman
himself
,
as
he
was
,
might
haue
an
action
of
force
(
yf
not
of
forgery
)
against
Syr
F.
for
that
he
hath
wrested
him
against
his
owne
playne
meaning
:
as
might
Arnobius
also
whom
the
Kt.
cyteth
a
litle
after
in
the
next
page
against
the
Christian
vse
of
Images
,
for
that
in
his
bookes
aduersus
gentes
(
which
title
he
cunningly
omitted
,
least
it
should
discouer
his
fraud
,
for
that
Arnobius
speaketh
against
heathenish
Idols
and
not
Christian
Images
)
he
detesteth
(
sayth
our
Kt.
)
Simulachra
&
Deos
malleis
fabricatos
.
Idols
,
Gods
of
Gentils
made
with
hammers
.
There
remayneth
yet
one
shift
more
,
which
is
nothing
els
indeed
but
a
certayne
pettie
cauil
picked
by
those
woords
of
myne
before
rehearsed
,
That
England
was
accompted
vnder
those
mists
and
clowds
wherof
Syr
F.
talketh
)
for
as
wyse
,
learned
,
valiant
,
noble
and
florishing
a
Kingdome
,
as
France
,
Italy
Spayne
,
and
other
Catholyke
Kingdomes
be
at
this
day
,
where
yf
any
one
of
these
our
inlightened
and
sunshined
Ministers
(
which
Syr
F.
braggeth
much
to
haue
enlightened
the
world
)
should
appeare
,
he
would
not
dare
to
open
his
mowth
in
Schooles
and
matters
of
learning
,
&c.
To
this
the
Kt.
answereth
two
things
:
first
that
Rome
also
when
yt
was
heathen
was
as
wyse
,
learned
and
valiant
,
and
yet
was
yt
in
darcknes
of
Religion
.
The
second
point
which
he
answereth
us
,
that
my
vaunt
of
vnmachable
learning
on
our
syde
(
as
he
tea●meth
it
)
ys
vayne
and
childish
,
and
that
our
diuinitie
is
clowdy
and
owle-lyke
diuinitie
,
yf
his
Ministers
can
not
vnderstand
yt
,
(
as
I
sayd
in
the
wardword
)
they
did
not
,
and
then
for
the
proof
of
the
great
learning
on
his
syde
,
he
alleageth
the
offers
of
disputation
made
by
Iohn
Husse
at
the
councel
of
Constance
,
and
by
Martyn
Luther
at
Wormes
and
Augusta
and
of
Symon
Grinaeus
at
Spire
,
and
of
Beza
with
others
at
Poysie
in
France
.
To
the
first
point
of
which
reply
I
answere
,
that
for
comparison
of
learning
in
Protestants
and
Catholyks
I
remit
me
to
the
proof
and
iudgment
of
the
wyse
,
that
shal
read
the
books
and
woorks
of
both
sydes
,
for
better
or
briefer
trial
then
this
we
can
not
assigne
,
seing
they
flie
the
publyke
trial
of
equal
disputation
,
which
so
often
we
haue
desyred
and
offred
:
though
their
maner
of
teaching
(
hauing
excluded
all
substantial
and
scholastical
method
and
matter
out
of
their
Schooles
)
doth
easely
shew
and
conuince
the
same
.
Wherfore
to
the
second
point
answered
by
Syr
F.
I
say
that
if
yt
follow
,
that
our
diuinity
is
therfore
to
be
accompted
clowdy
&
owle-lyke
,
for
that
his
Ministers
can
not
vnderstand
yt
,
then
are
all
other
good
sciences
also
in
a
pittiful
case
(
wherof
for
the
most
part
they
are
ignorant
)
&
this
a
new
consequence
or
kynd
o●
argument
inuented
by
our
knight
,
To
the
third
point
wherein
Syr
F.
alleageth
the
disputation
of
Iohn
Husse
.
Martyn
Luther
,
Symon
Grinaeus
and
others
,
seing
he
cyteth
no
Author
at
all
to
iustifie
his
vayne
assertion
therin
(
as
his
maner
is
when
he
would
not
haue
his
matters
examined
)
I
had
thought
once
to
haue
sayd
nothing
:
First
where
as
he
wryteth
,
that
Iohn
Hus
came
to
the
councel
of
constance
there
to
defend
publikly
his
assertions
,
and
that
those
graue
Fathers
did
learnedly
refute
him
by
clapping
him
in
prison
,
loding
him
with
chaines
and
fetters
,
and
condemned
him
not
only
not
being
conuicted
,
but
not
so
much
as
heard
,
&c.
This
I
say
is
to
to
shamles
,
yf
we
wil
beleue
eyther
the
acts
and
records
of
the
councel
yt self
,
yet
exstant
,
or
the
grauest
Authors
that
haue
written
since
that
tyme
therof
,
as
Aeneas
Syluius
in
the
history
of
the
Bohemians
,
Iohannes
Dubrauius
B.
of
Olimutz
,
Iohannes
Cochlaeus
,
in
his
history
of
the
Hussits
and
others
.
For
as
for
the
acts
and
gests
of
the
councel
〈◊〉
self●
which
are
the
best
witnesses
)
the
who●e
●●tenth
sess●on
contayneth
this
Storie
at
large
〈◊〉
Iohn
Hus
,
his
comming
to
the
councel
,
his
●●am
nation
,
conference
,
peruersitie
condem●ation
and
the
●yke
.
And
fi●st
yt
is
declared
●●erein
how
that
after
Masse
of
the
holy
●ost
being
song
by
the
Cardinal
of
Viuaria
,
●egat
for
the
Pope
,
After
this
doth
follow
in
that
session
great
company
of
other
articles
(
for
the
form●
were
found
vnder
his
owne
hand
)
which
we●●
proued
by
witnesses
&
processes
against
hi●
all
which
being
vrged
,
and
shewed
to
〈◊〉
wicked
false
and
seditious
,
his
refuge
w●●
(
when
he
was
pressed
by
the
councel
an●
learned
men
therof
)
that
he
did
appeale
〈◊〉
Iesus
Christ
from
them
all
,
And
then
agayne
a
litle
after
:
Reperto
de●um
Iohanne
remanere
in
peruersitate
sua
,
But
besydes
the
former
articles
of
doctrine
,
●e
was
conuinced
also
of
two
notorious
vn●●uthes
,
one
a
ly
,
the
other
a
forgerie
con●erning
England
:
for
first
he
had
published
〈◊〉
Prage
,
that
in
a
meeting
of
many
Catholyke
●●●rned
men
against
his
Maister
Ihon
Wicliffe
in
●
.
Paules
Churche
in
London
(
which
I
ghesse
to
●e
that
which
Iohn
Stow
mentioneth
in
the
●nd
of
K.
Edward
the
3.
his
lyfe
,
Husse
said
that
such
a
Thunder
,
and
●●ghtening
came
from
heauen
vpon
the
suddayne
as
●●ke
vp
the
dores
,
and
so
chased
Wiclifs
enemies
,
〈◊〉
with
much
a
do
they
escaped
into
London
.
This
●as
one
notorious
ly
which
is
conuinced
also
your
histories
.
The
second
was
,
that
Husse
had
brought
forged
testimony
of
the
vniuersitie
of
Oxford
,
aff●●●ming
that
Iohn
Wicliffe
both
lyued
and
dyed
Catholy●e
man
,
which
thing
was
proued
●or●gerie
by
testimony
of
thesame
vniuersitie
which
vnder
their
Seale
had
gathered
26●
errors
out
of
the
books
and
wryting
,
〈◊〉
W●cliffe
,
and
sent
them
to
the
sayd
coun●●●
of
constance
,
to
be
seene
,
iudged
,
and
con●demned
,
as
they
were
.
All
this
and
much
more
is
related
of
Iho●
Husse
in
the
session
of
the
councel
:
by
whic●
is
conuinced
the
falsitie
of
S.
F.
who
sayt●
that
he
was
condemned
,
not
being
so
muc●
as
heard
,
but
loden
with
chaynes
and
fetter●
wherof
no
Author
els
that
euer
I
read
dot●
make
any
mention
,
but
that
the
K
●
.
as
y●
seemeth
hath
deuised
yt
at
home
in
his
studie●●
And
an
other
that
beginneth
thus
:
Quilibet
Tyr●nnus
potest
&
deb●●
licitè
,
&
meritoriè
occid●
per
quem●umque
vassalum
suum
vel
s●bditum
,
&c.
Euery
tyrant
may
lawfully
,
and
meritoriouslie
,
yea
ought
to
be
slayne
by
any
vassal
or
subiect
of
his
,
whether
yt
be
by
force
or
flatterie
,
or
secret
traynes
,
notwithstanding
any
●ormer
othe
of
fidelitie
,
or
confederation
made
with
him
,
and
this
without
expecting
any
sentence
giuen
against
him
,
or
the
commandement
of
any
Iudge
whatsoeuer
.
This
was
one
article
of
Ihon
Husse
condemned
by
a
special
decree
of
the
said
councel
in
the
end
therof
,
And
this
being
so
,
what
gayneth
S.
F.
by
vaunting
of
the
learning
of
Ihon
Husse
,
yf
all
were
true
that
he
alleadgeth
for
him
,
and
being
false
(
as
I
haue
shewed
)
what
booteth
him
to
ly
so
shamefully
for
his
sake
,
and
how
doth
he
alleage
Ihon
Husse
,
who
teacheth
so
many
things
contrarie
to
him
,
and
to
Caluins
doctrine
and
from
whome
Luther
in
his
disputation
with
Ecchius
at
Lipsia
in
Saxony
in
the
yeare
1519.
By
this
then
a
man
may
see
what
vnion
ground
,
or
certainty
these
men
haue
in
religion
that
gather
such
members
as
these
into
their
Churche
,
nay
what
conscience
also
they
haue
in
treating
these
matters
,
wherof
take
an
example
not
only
in
this
Kt.
but
also
in
Ihon
Fox
the
Saint-maker
,
who
hauing
layd
out
to
the
reader
an
infinite
rable
of
things
about
this
Ihon
Husse
good
and
bad
,
that
they
leese
their
authoritie
when
they
fal
into
mortal
sinne
,
which
Fox
is
so
farre
of
from
misliking
,
or
denying
,
as
he
wryteth
,
that
Husse
defended
the
same
,
and
sayd
he
would
proue
yt
,
not
only
out
of
Scriptures
(
by
example
forsooth
of
Saul
that
was
deposed
and
slayne
)
but
by
the
authorities
also
of
all
old
auncient
doctors
,
S.
Augustine
,
Ierome
,
Chrysostome
,
Gregory
,
Cyprian
,
&
Bernard
,
(
a
most
impudent
brag
of
a
shamels
heretyke
)
and
when
Ihon
Fox
hath
told
all
this
,
and
much
more
,
and
made
a
long
Catalogue
or
trētal
of
his
worst
articles
,
he
putteth
downe
his
Iudgment
of
him
in
those
words
.
These
hrings
(
sayth
he
)
thus
declared
,
a
man
may
easely
vndestand
that
Ihon
Husse
was
not
accused
for
holding
any
opinion
contrary
to
the
Articles
of
our
fayth
,
but
because
he
did
stowtly
teach
and
preach
against
the
Kingdome
of
Antichrist
,
for
the
glory
of
Christ
,
and
restoring
of
the
Churche
.
Lo
heere
the
truth
of
Ihon
Fox
,
that
Husse
,
was
not
so
much
as
accused
(
much
lesse
condemned
)
for
holding
any
one
opinion
against
any
article
of
our
Christian
fayth
.
But
let
the
reader
see
the
articles
in
the
councel
,
and
then
wil
he
cry
shame
of
Ihon
Fox
,
and
all
his
crooked
cubbes
though
they
haue
no
shame
,
especially
in
that
they
obiect
to
vs
so
often
the
doctrine
of
our
schoole
deuines
for
allowing
the
punishing
of
Tyrants
in
some
cases
with
so
many
limitations
,
conditions
,
and
restrictions
,
as
by
vs
are
set
downe
therin
.
And
yet
these
men
,
approue
the
wicked
opinion
of
Husse
in
this
place
as
also
of
the
Puritans
before
recited
,
that
permitteth
euery
one
of
their
Sect
to
attempt
it
at
their
owne
pleasure
,
and
iudgment
,
which
all
Catholykes
do
condemne
as
doth
also
this
councel
of
Constance
,
that
condemneth
Iohn
Husse
nominatim
of
the
same
.
But
let
vs
passe
on
to
the
other
famous
Champions
of
their
Religion
before
mencioned
.
For
of
Ihon
Husse
,
this
is
sufficient
yf
not
ouer
much
,
he
being
so
contemptible
an
heretyke
as
by
this
storie
appeareth
.
Yet
Ihon
Fox
sanctifieth
&
canonizeth
him
in
his
Calender
as
before
hath
byn
sayd
,
&
the
Hussites
in
Prage
do
keep
for
an
honorable
relyke
of
his
sanctitie
an
old
payre
of
leather
breches
in
their
publyke
Churche
,
and
do
shew
and
kisse
the
same
with
great
reuerence
at
certayne
tymes
,
which
yet
I
thinke
both
Ihon
Fox
,
and
S.
F.
would
take
scorne
to
do
,
and
so
do
Catholykes
also
,
and
thus
much
of
Husse
which
in
the
Bohemiam
tongue
signifieth
a
goose
&
the
Kt.
sheweth
himself
but
litle
better
for
bringing
him
in
and
giuing
him
place
in
the
forefrunt
of
his
champions
.
OF
THE
LEARNING
&
glorious
disputations
of
Martyn
Luther
,
Symon
Grinaeus
,
Peter
Martyr
,
Beza
,
and
other
protestants
boasted
of
by
our
Kt.
CAP.
IIII.
I
Must
now
come
downe
lower
to
other
more
fresh
champions
of
Protestant
Religion
,
to
wit
,
from
Io.
Husse
,
to
Martyn
Luther
,
and
other
by
him
named
.
And
as
for
the
first
that
is
Luther
,
I
wil
be
much
shorter
detecting
only
some
notorious
false
points
affirmed
by
S.F.
partly
as
I
take
it
of
ignorance
,
partly
perhaps
of
worse
meaning
:
the
ignorance
appeareth
in
that
he
sayth
Martyn
Luther
first
to
haue
gone
to
Wormes
there
by
disputation
to
defend
his
doctrine
before
the
Emperour
;
and
States
,
and
after
agayne
to
haue
gone
to
Augusta
to
the
same
before
Cardinal
Caëtan
the
Popes
Legat
:
that
he
stood
to
iustifie
his
assertions
,
and
offered
there
or
els
where
to
defend
them
,
In
all
these
words
I
say
,
though
somwhat
be
true
yet
are
there
many
falshoods
,
and
diuers
vntruthes
ioyned
therwith
.
For
first
it
is
set
downe
both
by
Cochleus
that
was
present
and
Surius
that
lyued
soone
after
,
yf
not
at
that
same
tyme
,
&
had
authentical
relation
of
that
which
passed
,
that
Maximilian
the
Emperor
,
being
yet
aliue
called
this
yeare
a
diet
at
Augusta
,
partly
for
warre
against
the
Turks
,
partly
for
troubles
raysed
vp
by
Luthers
new
doctrine
begunne
the
yeare
before
,
Pope
Leo
decimus
sent
Card.
Caëtan
for
his
Legat
thither
for
both
causes
.
Wherfore
he
being
afrayd
what
the
Card.
would
decree
of
him
,
I
Fryar
Martyn
Luther
of
the
order
of
S.
Augustine
do
protest
,
that
I
do
reuerence
and
follow
the
holy
Roman
Churche
in
all
my
sayings
and
doings
both
present
past
,
and
to
come
,
and
that
if
any
thing
hath
byn
sayd
by
me
,
or
shal
be
said
contrarie
or
otherwyse
then
this
,
I
do
desyre
,
that
it
should
be
esteemed
and
holden
as
not
spoken
.
And
after
this
being
vrged
agayne
by
the
Card
▪
The
second
vaunt
of
Luthers
disputation
at
Wormes
before
the
new
yong
Emperor
Charles
the
fifth
,
that
before
the
Emperor
himself
,
and
the
whole
states
of
the
Empire
he
mayntayned
his
doctrine
,
answered
the
aduersaries
,
and
with
the
Emperors
fauour
departed
in
safetie
,
though
ful
sore
against
the
mynds
and
wils
of
some
Papists
.
Yet
the
truth
is
this
that
ensueth
for
which
I
alleage
my
two
Authors
aforesaid
,
one
of
them
present
at
the
act
it selfe
which
he
published
soone
after
in
print
S.
F.
alleaging
none
at
all
for
his
vanities
.
At
the
sayd
diet
or
Parlament
of
Wormes
when
the
most
learned
man
Ieronimus
Aliander
the
Popes
Nuntius
had
propounded
the
great
troubles
and
dissentions
which
had
rysen
the
last
three
yeares
since
Luthers
being
at
Augusta
by
continuance
and
increase
of
his
heresies
,
[
*
](A09112-e40000-b)
*
Ionas
Scurfus
Ambsdorfius
.
the
sumptuous
and
delicate
manner
of
his
iorney
the
good
chere
,
and
musick
in
his
Innes
,
But
for
the
principal
matter
in
hand
which
is
his
braue
disputing
wherof
S.
F.
braggeth
I
read
of
none
at
all
.
For
in
his
first
comming
before
the
Emperor
and
States
the
first
day
he
was
commaunded
to
harcken
only
,
Got
helf
myr
,
Amen
.
that
is
,
God
helpe
me
,
Amen
.
shewing
therby
the
feare
that
he
was
in
.
Then
foloweth
the
sentence
of
the
Emperor
some
dayes
after
giuen
against
him
,
written
with
his
owne
hand
to
the
Lords
and
Princes
of
the
Empire
,
a
noble
sentence
,
and
worthy
to
be
read
by
all
Princes
,
But
he
wrote
afterward
these
Actes
of
Wormes
himselfe
,
and
sayth
among
other
vayne
adulations
of
himselfe
,
that
the
people
so
much
fauored
him
,
as
one
of
the
companie
cryed
out
(
belyke
some
poore
woman
that
was
his
Hostes
,
or
other
new
sister
bewiched
by
him
)
Beatus
venter
qui
te
portauit
.
But
yf
it
were
so
,
yt
was
no
lesse
vanitie
,
&
arrogancie
in
him
to
report
yt
of
himself
,
then
madnes
in
the
other
to
make
that
comparison
of
him
with
Christ
,
and
yet
it
seemeth
he
was
made
therby
both
more
proud
and
obstinate
.
For
albeit
he
were
dealt
with
all
afterward
by
diuers
sent
vnto
him
by
the
Archb.
of
Triuers
,
and
others
of
that
counsel
to
reforme
himself
,
yet
would
he
not
,
but
stil
remitted
himself
to
the
word
of
God
:
which
the
Emperor
vnderstanding
sent
vnto
him
his
Secretarie
the
chancelor
of
Austria
commanding
him
,
that
within
one
and
twentie
dayes
he
should
depart
,
and
put
himselfe
within
his
owne
securitie
agayne
,
vpon
his
owne
peril
.
And
this
was
the
Emperors
fauour
of
which
S.F.
so
much
braggeth
that
Luther
departed
from
Wormes
in
safetie
,
which
was
to
much
fauour
in
deed
considering
eyther
his
merits
,
or
the
publyke
dammages
insued
by
him
afterward
to
the
world
,
and
happie
had
yt
beene
for
many
thousand
soules
yf
he
had
byn
dealt
withal
as
Iohn
Husse
was
.
But
now
touching
Symon
Grinaeus
,
which
is
his
third
example
,
This
is
the
storie
of
Grynaeus
,
as
his
best
frends
tel
it
,
wherin
yow
see
there
is
no
mencion
of
disputation
,
but
only
of
running
away
,
and
how
then
doth
this
proue
that
S.
F.
men
are
better
learned
then
ours
,
especially
the
last
two
Luther
and
Grynaeus
a
Lutheran
,
who
are
as
eager
against
S.
F.
with
all
the
learning
they
haue
as
they
are
against
vs
,
There
remayneth
then
the
last
brag
of
our
Kt.
about
the
colloquy
at
Poysie
in
France
by
Peter
Martyr
,
that
our
Card
▪
of
Loraine
was
in
a
pitiful
taking
there
,
and
that
I
must
needs
yeild
,
that
eyther
their
men
were
more
learned
than
ours
there
,
or
that
(
which
he
more
desyreth
)
that
their
cause
was
better
.
Wherfore
I
shal
alleage
here
the
summe
of
the
matter
out
of
the
best
authors
that
haue
written
therof
as
Belleforest
,
Surius
,
Pegnillus
B.
of
Mets
,
and
Claudius
de
Sanctis
who
was
present
,
and
then
let
the
reader
himselfe
be
Iudge
.
First
then
the
truth
is
this
,
that
Charles
the
nynth
K.
of
France
being
newly
come
to
his
Kingdome
(
a
child
of
12.
yeares
old
)
&
finding
all
in
warre
and
garboyle
,
and
that
the
murder
of
his
predecessor
had
byn
designed
in
Geneua
the
yeare
before
,
Herevpon
diuers
bragging
,
and
lying
books
were
set
out
by
the
heretykes
of
this
meeting
,
and
their
victorie
therin
,
as
though
they
had
gayned
all
:
and
one
shamed
not
to
say
and
write
,
that
the
Catholykes
had
yeilded
,
and
offred
to
become
all
Protestants
:
wherof
Genebrard
writeth
thus
:
This
was
the
case
then
of
the
temporal
state
when
this
armed
meeting
of
Hugonots
was
appoynted
in
France
,
rather
vpon
necessitie
,
and
feare
(
as
the
Queene
mother
of
France
after
excused
hirselfe
,
and
that
famous
learned
Bishop
Claudius
Sanctius
testifieth
it
of
her
owne
mouth
)
then
of
election
&
deliberation
.
And
first
he
sheweth
how
and
in
whose
Coches
,
After
this
he
sheweth
that
passing
through
France
with
an
army
following
them
,
when
they
came
to
Poysie
,
they
were
lodged
all
in
a
monasterie
,
where
there
was
such
wonderful
prouision
of
delicate
bedding
,
furniture
of
chambers
,
and
good
cheare
made
for
them
by
those
of
their
faction
,
as
yf
they
had
byn
Princes
of
the
blood
royal
of
France
,
and
that
whensoeuer
they
went
thence
to
the
assembly
so
many
chaynes
of
gold
,
so
many
Captaynes
&
noble
men
went
before
them
for
their
honour
,
as
was
maruelous
,
and
ridiculous
,
but
much
more
when
they
returned
home
againe
from
the
assembly
,
they
had
procured
that
each
of
them
should
haue
some
great
man
,
and
gouernor
of
some
place
or
Prouince
ready
to
leane
vpon
,
But
let
vs
heare
that
most
learned
man
Bishop
Sanctius
his
owne
words
,
that
was
present
,
and
sawe
yt
,
and
obiecteth
the
same
to
Beza
himselfe
as
principal
actor
at
that
tyme
.
Oh
what
a
sight
was
it
to
see
8.
or
9.
of
your
Company
that
were
poore
Monks
and
Fryars
a
litle
before
,
Thus
farre
wryteth
the
learned
Bishop
Sanctius
.
And
surely
the
pitiful
Tragedies
that
folowed
presently
vpon
this
proheeme
before
these
fellowes
left
France
are
incredible
,
(
yet
much
therof
may
be
seene
in
Belforest
,
Surius
,
and
others
in
their
histories
of
the
yeare
1562.
to
which
I
do
remit
the
reader
)
and
only
for
our
purpose
of
disputation
I
say
,
But
the
new
ministers
could
not
agree
fully
(
as
hath
byn
sayd
)
in
any
one
point
.
The
lyke
controuersie
was
among
them
about
baptisme
to
wit
whether
yt
were
good
,
and
auaylable
or
no
,
yf
yt
were
done
in
tyme
of
necessitie
by
a
priuate
man
or
woman
,
and
not
by
a
Minister
,
So
as
these
fellowes
beeing
at
such
warre
,
&
variance
among
themselues
,
&
beeing
able
to
agree
fully
in
nothing
,
but
only
to
be
contrarie
to
Catholykes
,
what
victorie
could
they
get
in
this
Colloquie
at
Poysie
?
or
to
what
purpose
think
yow
hath
S.
F.
alleadged
it
,
to
proue
therby
the
excellent
learning
of
his
syde
,
seing
yf
there
were
any
rare
or
singular
learning
in
these
12.
Ministers
,
as
God
knoweth
there
was
litle
besydes
pryde
,
&
a
wrangling
spirit
,
it
were
rather
to
be
ascribed
(
as
before
hath
byn
said
)
to
our
syde
then
to
his
:
seing
the
most
of
them
were
Apostata
Fryars
and
fugitiues
of
our
campes
,
where
they
had
studied
,
and
learned
their
knowledge
(
yf
they
had
any
)
except
only
the
art
of
dissolution
,
and
luxurie
,
which
I
leaue
to
S.
F.
his
schoole
.
And
so
an
end
of
this
matter
,
&
of
the
comparison
which
(
as
I
said
before
)
is
hardly
tryed
by
woords
,
&
particuler
examples
,
but
yet
whosoeuer
wil
make
but
a
general
viewe
of
the
schooles
and
learning
in
the
world
at
this
day
,
may
easely
ghesse
,
yf
he
wil
iudge
indifferently
.
The
Champion
O.
E
,
whom
we
haue
kept
from
the
stage
hetherto
,
Procure
vs
(
sayth
he
)
the
lyke
libertie
to
dispute
in
Siuil
,
Paris
,
or
Millane
,
and
see
whether
we
wil
refuse
to
come
or
no.
But
seing
we
challenge
them
for
so
many
yeares
to
dispute
with
them
at
home
with
lesse
trouble
,
peril
,
and
charges
,
and
they
refuse
hitherto
,
who
wil
beleeue
this
ydle
vaunt
of
going
abroad
?
wherby
the
reader
may
see
,
that
these
men
talk
not
what
they
think
or
meane
to
do
,
but
what
may
entertayne
tyme
,
and
fil
vp
paper
.
And
so
much
of
his
brag
for
the
present
,
afterward
we
shal
examin
him
more
at
large
.
OF
TWO
NOTABLE
vntruthes
layd
vnto
S.
F.
his
charge
for
a
preface
by
the
warder
before
he
come
to
the
foure
fayned
positions
,
and
how
the
K
●
.
defendeth
himself
therin
.
CAP.
V.
ALL
this
hitherto
that
hath
byn
sayd
in
this
Enconter
,
is
but
by
the
way
of
Preamble
vnto
the
4.
false
forged
positions
induced
by
the
Kt.
which
is
the
proper
subiect
therof
:
and
yet
one
poynt
is
to
be
handled
more
,
which
is
,
that
before
the
warder
entreth
to
treat
of
the
said
positions
and
grounds
which
S.
F.
affirmeth
to
be
principles
●n
Catholyke
Doctrine
,
he
chargeth
him
with
●wo
notorious
vntruthes
.
For
declaration
wherof
,
I
shal
lay
downe
his
owne
words
in
●his
manner
.
But
let
vs
see
(
sayth
he
)
how
our
Kt.
goeth
●orward
in
his
tale
,
Wherūto
(
sayth
●e
)
was
added
,
and
wher
with
was
mixed
all
bloody
&
allage
crueltie
against
those
that
desyred
knowledge
,
&
●●re
any
way
enlightened
by
Gods
grace
,
with
a
glim
●●ring
,
or
smal
insight
into
true
Religion
.
For
though
●
were
but
only
a
desyre
to
read
vpon
the
holy
book
of
God
,
eyther
the
old
or
new
Testament
,
then
heretick
●as
his
tytle
,
heresy
was
his
fault
,
and
for
this
was
he
called
before
the
Romish
Cleargie
to
receyue
ther●
censure
.
And
such
neuer
departed
from
their
clouche●
til
they
had
brandled
them
to
the
slaughter
.
This
is
his
narration
,
wherin
first
we
must
separat●
open
and
manifest
lying
from
fond
and
rud●
ignorance
:
for
that
the
former
is
lesse
sufferable
(
in
a
Kt.
that
holdeth
accompt
of
honor
then
the
second
,
especiallie
in
matters
of
diuinitie
.
And
then
agayne
.
And
heere
I
must
beginne
in
this
very
plac●
sayth
the
warder
to
tel
him
,
that
two
manifes●
vntruthes
properlie
called
lyes
,
(
for
that
the●
are
wilful
)
are
set
downe
by
him
in
the
word●
alleaged
,
&
knowne
to
be
such
to
very
Childre●
and
nouices
in
the
Catholyke
Religion
.
The
other
ly
is
,
that
for
this
fault
only
me●●
were
called
before
the
Romish
Cleargie
i●
England
and
brandled
to
the
slaughter
.
Soft
sir
yow
shal
fynd
yt
harder
t●
conuince
me
of
one
ly
then
to
charge
me
with
many
.
To
whome
I
do
answere
,
that
I
shal
willingly
go
as
soft
as
he
wil
haue
me
to
heare
his
proofes
:
only
I
wil
ad
this
about
the
first
vntruth
obiected
,
that
in
deed
it
is
farre
greater
and
more
absurd
,
yf
it
be
wel
considered
,
then
the
warder
before
vrged
,
for
that
S.
F.
not
only
said
in
his
watch
word
,
that
we
hold
the
actual
●rading
vpon
the
holy
book
of
God
be
it
old
or
new
Testament
for
heresy
,
Deus
solus
in●●●
de
occult●s
:
God
only
doth
iudge
of
inward
●●dden
things
,
as
desyres
are
.
But
let
vs
●●rdon
the
Kt.
this
ouerlashing
,
seing
he
neuer
●ad
(
I
suppose
)
what
Catholykes
do
hold
in
●is
behalf
.
Wherfore
let
vs
stand
vpon
that
●nly
which
was
before
obiected
about
actual
●●ading
of
Scriptures
,
how
doth
he
proue
now
●●at
we
do
hould
it
for
heresie
?
and
much
●ore
that
we
do
brandle
men
to
the
slaughter
●●
the
same
,
which
is
his
second
vntruth
.
Su●●●y
except
he
proue
it
substantially
,
he
must
●●mayn
conuinced
of
two
great
calum●●tions
.
For
proof
then
of
the
first
he
alleadgeth
●●ree
reasons
which
are
these
.
First
that
Ca●holyks
do
forbid
vulgar
translations
not
only
of
Protestants
but
also
of
their
owne
men
,
That
all
heads
and
rulers
are
bound
by
necessitie
of
Saluation
to
giue
the
holy
Scriptures
,
to
their
people
in
thei●
mother
language
.
His
third
argument
is
,
for
tha●
our
Rhemists
in
their
preface
of
the
translation
of
the
new
Testament
say
,
They
do
not
publis●
the
Testament
in
English
vpon
any
erronious
opinio●
of
necessitie
,
that
the
Scripture
;
should
alwayes
be
i●
our
mother
tongue
,
or
that
they
ought
or
were
orda●ne●
by
God
to
be
read
indifferently
of
all
.
By
which
thre●
Reasons
he
thinketh
it
sufficiently
proued
that
we
hold
the
reading
of
Scriptures
for
heresy
.
But
who
seeth
not
that
no
one
of
these
rea●sons
nor
all
together
do
conclude
any
thing
to
that
effect
.
And
so
to
the
second
:
the
reading
of
Scri●ptures
was
not
obiected
to
Lambert
as
heresie
,
but
for
that
he
was
charged
to
hold
it
necessarie
vnder
payne
of
damnation
to
giue
the
said
Scriptures
in
vulgar
languages
to
all
people
,
which
was
an
heretical
,
and
false
assertion
.
The
Rhemists
also
(
which
is
the
third
obiection
)
do
cal
the
said
opinion
of
Lambert
about
the
necessitie
of
reading
Scriptures
in
vulgar
tongues
by
all
sortes
,
erronious
,
and
not
the
reading
of
Scriptures
yt self
.
Now
then
let
vs
heare
and
examine
S.
F.
argument
made
vpon
the
words
of
our
Rhemists
before
recited
.
yf
to
think
the
Scriptures
may
be
read
indifferently
of
all
he
in
your
iudgement
an
heretical
opinion
:
then
for
men
to
read
them
is
in
your
iud●ement
,
an
heretical
action
.
Mark
(
good
Reader
)
●
.
F.
manner
of
argument
first
he
peruerteth
the
words
alleaged
by
himself
our
of
our
Rhemists
.
For
they
say
,
It
is
erronious
to
put
necess●tie
for
all
to
read
.
But
he
sayth
,
they
affirme
it
heretical
that
all
may
read
.
Now
betweene
must
&
may
erronious
,
&
heretical
,
there
is
much
difference
.
Then
doth
not
this
second
proposition
follow
of
his
first
,
for
though
it
be
erronious
or
heretical
to
hold
necessitie
of
publishing
the
Scriptures
in
English
to
all
(
as
Lambert
did
hold
)
yet
followeth
it
not
,
that
●he
reading
it self
is
heretical
:
for
a
man
may
haue
leaue
to
read
and
so
auoyd
all
fault
,
and
●
Catholyke
man
vpon
curiositie
may
chaunce
●o
read
without
leaue
,
and
yet
not
beleeue
he●etically
,
that
it
is
necessarie
to
permit
them
●o
be
read
of
all
.
And
to
the
end
(
good
reader
)
thou
maist
see
the
vanitie
of
his
former
consequence
,
consider
the
same
in
an
other
example
.
It
is
an
erronious
and
heretical
opinion
to
say
,
that
all
men
and
women
may
or
must
preach
,
teach
and
administer
Sacraments
without
ordination
or
licence
,
ergo
it
is
heresy
,
or
at
least
wayes
an
heretical
action
to
teach
,
preach
,
&
administer
Sacraments
,
who
seeth
not
the
folly
of
this
consequence
.
But
now
where-as
the
warder
vpon
this
occasion
entreth
into
the
verie
substance
of
the
matter
,
To
all
this
(
I
say
)
being
the
pith
and
substance
of
the
whole
matter
S.
F.
answereth
not
one
word
according
to
his
shift
of
omission
before
mentioned
when
he
hath
nothing
to
answere
and
therfore
vsing
silence
in
this
he
passeth
ouer
to
the
second
vntruth
obiected
,
that
men
are
brandled
to
the
slaughter
for
only
reading
vpon
Gods
book
,
leauing
the
first
sticking
on
his
sleaue
,
as
yow
see
,
and
much
more
confirmed
then
remoued
by
his
answere
.
For
seing
he
affirmed
it
so
stoutlie
before
that
we
held
it
heresy
,
euen
to
think
or
desyre
to
read
Scriptures
in
English
;
why
had
he
not
alleaged
some
one
playne
text
,
some
Canon
,
some
one
sentence
,
some
one
Author
of
ours
,
some
book
,
scrip
or
scrolle
,
where
we
say
so
,
and
where
we
do
pronounce
that
first
for
heresie
?
why
runneth
he
to
so
blynd
&
weake
arguments
,
and
coniectures
as
yow
haue
heard
?
Heerby
yow
may
see
what
men
of
their
word●
conscience
,
and
veritie
they
be
,
and
I
may
say
of
this
Kt.
as
Tertullian
said
of
Marcion
the
heretyke
,
But
now
to
the
second
vntruth
whether
men
were
put
to
death
in
deed
for
only
reading
scriptures
:
First
of
all
he
picketh
a
quarrel
as
though
I
had
added
somewhat
to
his
wordes
saying
▪
Before
I
proced
to
the
iustifying
of
my
speach
,
geue
me
leaue
to
tel
yow
that
this
word
(
onely
)
by
yow
thrust
into
my
words
is
one
ly
of
your
coyning
though
not
the
only
one
lye
.
Heere
(
gentle
Reader
)
I
wil
make
the
Iudge
of
this
new
quarrel
,
to
wit
,
whether
this
new
onely
lyeth
on
his
syde
onlie
,
or
on
myne
,
and
I
wil
cal
no
other
witnesse
,
but
the
Kt.
owne
words
to
try
the
controuersie
.
Can
I
deale
more
franklie
then
this
?
Heare
then
himself
against
himself
,
for
thus
he
wryteth
.
For
though
it
were
but
onely
a
desyre
to
read
vpon
the
holy
book
,
&c.
heretike
was
his
title
,
heresie
was
his
fault
,
and
for
this
he
was
called
before
the
Romish
Cleargie
,
brandled
,
&c.
If
yow
fynd
only
in
his
owne
worde●
,
then
do
yow
lay
this
new
onely
where
yow
find
yt
,
and
there
is
an
end
of
that
matter
,
for
with
so
open
impudency
I
wil
no
further
stryue
.
It
shal
be
to
no
purpose
also
to
refute
that
notorious
,
that
an
old
Doctor
among
the
Sorbons
protested
that
he
had
studied
more
then
50.
yeares
ore
he
could
tel
what
the
new
testament
was
,
&c.
Wil
any
man
beleeue
him
in
this
?
or
is
he
not
worthy
to
ly
for
the
whetstone
,
that
wil
auouche
this
in
print
?
And
yow
must
vnderstand
by
the
way
that
the
Doctors
of
Sorbon
are
Doctors
of
diuinitie
,
and
haue
much
exercise
out
of
the
Scriptures
before
they
can
take
degree
,
how
then
did
this
Doctor
neuer
so
much
as
heare
of
the
new
Testament
in
50.
yeares
studie
?
But
heare
yet
another
as
improbable
as
this
without
author
also
:
An
Italian
Bishop
(
sayth
he
)
told
one
Espeucaeus
that
his
contremen
durst
not
read
the
Scriptures
,
least
they
should
become
heretiks
therby
.
A
goodly
tale
.
And
what
author
is
cited
for
this
?
none
at
all
.
Yow
must
take
it
vpon
the
K
.
credit
,
and
what
that
is
,
or
deserueth
to
be
his
doings
declare
.
But
now
to
the
principal
poynt
,
how
doth
he
proue
that
men
were
brandled
to
the
slaughter
for
only
reading
the
old
or
new
Testament
?
Our
stories
are
ful
of
Examples
out
of
your
owne
registers
that
reading
of
Scriptures
was
accompted
heresie
,
and
not
to
stand
vpon
many
:
vnder
Longland
B.
of
Lincolue
Agnes
welles
was
conuented
and
examined
whether
Thrustan
did
euer
teach
her
the
Epistle
of
S.
Iames
in
English
,
and
Thomas
Chase
was
charged
for
hearing
the
said
Epistle
read
in
English
,
Agnes
Ashford
for
teaching
Iames
Norden
certayne
sentences
of
Scripture
in
English
,
Robert
Pope
,
Ihon
Mordon
and
his
wy●e
that
they
recited
the
ten
commandements
in
English
Ihon
Fippes
for
that
he
was
rype
in
the
Scriptures
and
the
lyke
proceeding
was
vsed
by
other
Bishops
,
as
namely
by
Tonstal
,
then
B.
of
London
,
before
whom
many
were
conuented
for
that
holy
heresie
of
reading
Scriptures
,
&c.
Thus
he
sayth
of
whom
a
man
may
hardly
say
whether
he
brought
these
examples
to
proue
or
disproue
his
owne
saying
which
is
great
simplicitie
in
any
writer
not
to
discerne
what
maketh
for
him
,
or
what
against
him
,
seing
by
these
examples
in
steed
of
prouing
his
second
proposition
he
ouerthroweth
both
the
first
,
&
second
:
The
second
about
brandling
to
death
,
for
that
these
his
owne
examples
do
shewe
that
none
of
them
that
were
accused
were
put
to
death
for
reading
,
but
had
some
lighter
punishment
only
for
their
disobedience
in
that
act
,
his
first
proposition
he
ouerthroweth
also
,
which
was
,
that
reading
of
Scriptures
was
accompted
heresie
,
for
that
the
fault
of
reading
scriptures
in
this
place
is
ioyned
,
and
equalled
with
things
which
no
man
wil
say
that
we
hold
for
heresies
,
as
the
reciting
of
the
10.
commandements
in
English
,
and
the
cy●ing
of
certayne
places
in
our
English
tongue
out
of
the
Scriptures
.
And
consequeutly
these
examples
if
they
be
graunted
to
be
true
in
fact
(
as
the
most
of
them
are
amplified
by
Ihon
Fox
)
yet
proue
they
not
,
but
directly
rather
do
disproue
that
which
the
Kt.
should
proue
.
Wherfore
the
only
thing
that
these
examples
do
proue
is
,
And
by
this
is
answered
a
long
tale
also
that
he
hath
out
of
Fox
of
a
book
seller
of
Auinion
in
France
condemned
to
death
by
the
B.
of
Aix
for
selling
french
bybles
in
the
vulgar
tongue
of
whom
S.
F.
concludeth
in
these
words
:
And
so
exhorting
the
people
to
read
the
Scriptures
,
he
was
for
this
cause
only
cruely
put
to
death
.
By
which
he
would
haue
his
reader
vnderstand
,
that
only
for
reading
Scriptures
,
and
exhorting
men
ther-vnto
he
was
cruely
put
to
death
which
is
playne
cosenage
.
For
in
the
storie
of
Fox
himselfe
,
which
the
Kt.
craftelie
omitteth
it
is
conteyned
,
that
the
bookseller
vpon
examination
was
found
,
an
heretyke
,
&
denied
the
authoritie
of
the
Bishop
and
his
office
,
and
other
ecclesiastical
Iudges
,
saying
:
That
they
were
rather
the
Priests
of
Bacchus
and
venus
then
the
true
Pastors
of
the
Churche
of
Christ
,
he
was
condemned
,
&c.
So
as
S.
F.
corrupteth
also
Fox
,
and
addeth
more
lyes
to
the
most
famous
lyer
,
that
euer
perhaps
took
pen
in
hand
,
and
with
such
men
haue
wee
to
do
.
THE
EXAMINATION
of
that
which
O.
E.
hath
written
concerning
the
former
poyntes
handled
in
the
precedent
fiue
chapters
:
and
that
it
is
farre
more
impertinent
&
desperate
,
then
that
which
the
Knight
him self
hath
answered
.
CAP.
VI.
IT
may
seeme
much
perhaps
to
the
Reader
that
O.
E.
hath
byn
kept
so
long
tyed
vp
from
barking
somwhat
in
these
affayres
before
handled
,
but
now
we
shal
vncoople
him
,
and
yow
shal
heare
how
he
wil
behaue
himself
.
I
am
constrayned
to
hold
him
back
and
to
let
him
come
in
but
heere
and
there
for
the
causes
before
mentioned
,
to
wit
,
that
hauing
ended
my
reply
to
S.
F.
a
good
while
before
I
receaued
this
parteners
book
,
I
could
not
wel
giue
him
accesse
at
euery
.
Q
where
the
matter
required
without
disordering
my
whole
former
answere
,
and
consequentlie
I
resolued
to
bestow
a
chapter
on
him
here
and
there
alone
,
wherin
he
might
be
heard
,
and
all
that
he
bringeth
discussed
,
which
is
commonly
worse
,
and
in
worse
order
and
methode
,
and
with
lesse
shew
of
truth
or
probabilitie
then
that
which
the
Kt.
&
his
ministers
doe
alleage
.
But
as
for
scurrilitie
of
speech
,
insolencie
of
brags
,
malepartnes
in
scolding
,
Wheras
before
in
the
second
Chapter
of
this
our
answere
is
handled
the
controuersie
,
Now
then
to
the
foresaid
enumerations
of
good
,
and
learned
Bishops
,
and
other
cleargie
men
,
in
Q.
Maries
dayes
,
he
answereth
thus
:
First
admit
these
men
whom
he
nameth
were
great
Doctors
,
yet
it
followeth
not
therof
,
but
that
the
people
liued
in
great
error
and
blindnes
.
●ewe
of
the
people
could
say
their
Pater
noster
,
and
beliefe
,
and
of
those
that
could
by
harte
say
them
,
not
one
among
twentie
vnderstood
them
.
And
how
can
O.
E.
proue
this
in
particular
?
If
he
were
in
forrayne
Cath.
countryes
at
this
day
,
and
did
heare
the
common
people
,
yea
children
and
babes
to
answere
in
these
,
and
lyke
poyntes
of
Christian
doctrine
set
foorth
by
the
Churche
,
and
exercised
in
a●●
places
,
not
only
particular
Churches
,
houses
,
colleges
,
and
communities
,
but
euen
in
market
places
also
vpon
all
sondayes
,
holy
and
festiual
dayes
,
and
other
dedicated
to
this
exerc●se
:
If
our
peart
minister
(
I
say
)
did
see
this
,
and
how
farre
this
diligence
piety
,
and
charity
of
our
Catholyke
Cleargie
exceedeth
his
for
instructing
youth
,
&
common
people
in
the
necessary
points
of
Christian
institution
he
would
eyther
be
ashamed
of
his
●ayne
bragge
,
and
false
exprobation
,
or
with
a
brasen
face
deny
that
which
his
owne
eyes
,
&
●ares
should
be
witnes
of
against
him
.
But
now
eyther
not
knowing
this
or
not
thinking
it
conuenient
for
his
honor
to
confesse
somuch
,
he
goeth
forward
in
this
his
folly
.
Like
parrats
(
saith
he
)
they
said
Credo
in
Deum
,
but
vnderstood
not
what
they
said
.
A
lack
poor
men
,
and
was
there
no
creed
in
English
for
them
that
vnderstood
not
latyn
?
and
was
●here
no
man
to
teach
them
,
what
Credo
in
Deum
meant
,
before
Martyn
Luther
came
,
who
●aught
vs
among
other
points
,
They
prayed
likewise
(
saith
he
)
but
vnderstood
not
what
they
prayed
.
But
I
would
aske
him
,
whether
God
vnderstood
them
or
noe
,
to
whom
they
prayed
?
or
whether
themselues
vnderstood
their
owne
meaning
,
&
intention
,
and
what
they
needed
or
desired
most
to
obtayne
at
Gods
hands
?
And
if
neyther
of
these
points
can
be
doubted
of
,
then
is
it
foolish
which
followeth
immediatly
in
the
minister
:
Now
what
auayleth
it
to
pray
with
the
lippes
,
if
the
hart
vnderstand
nothing
?
This
I
say
,
is
a
foolish
inference
,
for
that
the
heart
of
h●m
that
prayeth
vnderstandeth
his
owne
affection
,
and
God
that
knoweth
all
languages
vnderstandeth
in
like
manner
the
sound
of
his
lippes
in
what
tongue
soeuer
.
He
goeth
forward
.
Li●ewise
they
came
to
Churche
and
heard
Mattins
,
euensong
,
and
masse
in
latyn
,
but
what
were
English
peopl●
,
that
vnders●ood
no
latyn
,
the
better
?
They
were
the
better
S
●
.
for
that
they
were
pertakers
of
the
publike
prayer
of
the
Churche
made
for
all
,
by
those
that
vnderstood
latyn
,
And
as
for
the
publike
seruice
,
&
Christian
sacrifice
it self
called
the
Masse
,
Lo
heere
the
whole
multitude
of
people
came
to
the
publike
seruice
appointed
in
the
Churche
,
By
this
then
we
see
the
pratling
of
O.
E.
against
prayers
in
latyn
,
Masse
,
mattins
,
and
euen-song
.
&c.
is
partly
false
in
the
fact
it selfe
,
and
wherin
it
may
be
true
it
concludeth
nothing
to
his
purpose
,
yet
he
goeth
on
in
his
rayling
manner
,
they
were
likewise
taught
to
pray
not
only
to
Angels
,
Saints
,
and
to
our
Ladie
;
but
before
stocks
and
stones
,
&c.
But
let
this
whipster
tel
vs
,
where
they
were
taught
to
say
o
stock
,
or
o
stone
helpe
vs
,
or
pray
for
vs
&c.
As
for
our
Lady
,
Saints
&
Angels
,
they
liuing
in
glorie
,
&
enioying
the
perpetual
presence
,
sight
,
&
high
fauour
of
Almighty
God
,
S.
Greg.
Nazianzen
orat
.
●n
laudem
Ciprian●
Martiris
,
orat
.
de
laude
Athan.
&
orat
.
funeb.
in
laud.
Basilij
,
S.
Chrisostome
also
prayed
to
S.
Peter
.
Ser.
in
adorat
.
venerabiliū
catena●ū
S.
Apostolorum
Principis
Petri
,
in
his
sermon
vpon
the
adoration
of
the
venerable
chaynes
wherwith
S.
Peter
Prince
of
the
Apostles
was
tyed
.
S.
Ambrose
inuoketh
also
thesame
Apostle
,
comment
.
in
cap.
22.
Luc.
S.
Hierome
doth
the
like
to
the
holy
widdow
S.
Paula
then
dead
,
in
Epitaph
.
Paulae
viduae
.
And
S.
Augustine
to
S.
Cyprian
and
other
saincts
lib.
7.
de
Bapt.
contra
Donat.
cap.
1.
and
els
where
.
And
thesame
might
I
shew
by
infinite
other
examples
of
those
,
and
other
tymes
ensuing
.
And
now
if
any
man
wil
be
so
mad
,
as
to
preferre
the
scoffes
and
contemptuous
words
of
a
contemptible
broken
souldier
minister
,
contemning
both
saincts
and
sanctitie
,
God
and
godlines
,
before
the
facts
and
deeds
of
such
,
and
so
many
worthy
fathers
,
and
most
notable
pillars
of
Christs
Churche
,
let
him
do
it
alone
for
me
.
And
with
this
would
I
shake
of
this
barking
whelp
but
that
he
runne●h
after
vs
stil
crying
that
our
forenamed
Bishops
and
Prelates
of
Q.
Maries
tyme
shewed
themselues
vnlearned
,
for
that
when
in
the
beginning
of
this
Q.
●ayes
,
they
were
chalenged
to
dispute
,
they
feeling
their
owne
weaknes
vtterly
refused
.
This
for
the
most
part
to
be
a
notoriously
,
both
Ihon
Fox
,
and
our
common
Chronicles
do
testifie
,
who
write
that
they
accepted
of
a
certayne
conference
at
westminister
,
Procure
vs
the
like
libertie
to
disputti●
Siuil
,
Paris
,
or
Millane
,
&
see
whether
we
wil
r●fus●t●
dispute
with
these
great
Rabbins
or
no.
And
agayn
a
litle
after
,
wherfore
let
this
lunatical
,
and
ex●a●u●
friar
eyth●r
forbeare
to
brag
,
or
els
procure
vs
〈◊〉
to
dispute
.
Thus
sayth
this
feruent
,
and
forward
ge●●leman
,
who
dyeth
with
desire
of
disputing
,
●
great
pittie
it
is
that
the
good
man
had
not
byn
of
yeares
and
wit
,
when
the
councel
of
Trent
was
,
who
gaue
liberty
to
all
Protestants
to
come
thither
,
and
to
dispute
their
fil
,
for
then
by
his
iorney
thither
he
might
haue
both
satisfied
himself
,
and
saued
the
honors
of
his
brethren
the
English
Ministers
that
durst
not
goe
,
And
as
litle
meaneth
he
to
go
to
Siuil
or
Millane
whatsoeuer
he
talketh
in
this
lunatical
,
and
extatical
feruour
of
his
to
entertayn
tyme
,
and
such
simple
people
,
as
wil
beleeue
him
.
And
now
from
this
matter
he
leapeth
to
●
new
without
order
,
method
,
or
coherence
of
one
with
an
other
(
for
so
is
his
fashion
)
more
like
indeed
to
a
wel
tippled
head
,
then
extatical
spirit
,
neyther
can
any
methode
set
downe
in
the
wardword
hold
him
to
any
,
as
it
doth
oftentymes
the
Kt.
but
that
he
wil
rush
vpon
that
first
which
I
handle
almost
last
,
and
consequently
trouble
order
in
euery
point
;
And
as
for
the
learned
men
of
his
order
alleaged
by
Sr.
F.
to
wit
Ihon
Husse
,
Martyn
Luther
,
Symon
Grynaeus
,
Peter
Martyr
,
Beza
,
Bassanet
,
and
others
before
treated
of
,
this
fellow
doth
not
so
much
as
name
them
,
esteeming
himself
as
aequal
with
the
best
,
and
a
principal
pillar
of
his
poor
churche
.
He
falleth
then
vpon
the
controuersie
before
handled
by
me
against
Sr.
F.
whether
Catholykes
do
hold
reading
of
Scriptures
to
be
heresie
,
Sr.
F.
(
as
yow
haue
heard
)
went
so
farre
in
that
matter
,
as
he
said
,
that
though
it
were
but
only
a
desyre
to
read
vpon
the
holy
book
of
God
,
eyther
the
old
or
new
Testament
,
then
heretike
was
his
name
,
and
heresie
was
his
fault
,
&c.
But
on
the
contrarie
syde
as
yow
haue
heard
the
proofes
which
the
Kt.
alleageth
to
proue
,
that
we
hold
reading
of
Scriptures
for
heresie
are
so
chyldish
,
as
they
need
no
other
answere
,
but
only
to
relate
them
,
as
namely
;
for
that
we
forbid
some
vulgar
translations
,
and
diuers
of
the
common
people
to
read
them
,
that
some
haue
●yn
apprehended
,
and
put
in
prison
for
reading
Scriptures
,
For
the
first
(
saith
he
)
it
is
very
e●id●ntly
d●spr●ued
(
to
wit
)
that
we
accompt
not
r●ad●ng
of
the
byble
to
be
heresie
)
by
diuers
examinations
in
K
Henry
the
eyght
,
and
Q.
Maries
dayes
,
where
it
is
ob●ected
to
lay
men
,
that
they
read
the
Scriptures
in
Englis●
,
which
should
not
haue
byn
done
,
vnles
by
that
article
they
should
haue
byn
con●●●nced
of
her●sie
.
Lo
heere
his
whole
argument
,
and
all
that
hevseth
in
this
behalf
;
so
as
where
Sir
F.
had
alleaged
3.
arguments
,
such
as
they
were
,
and
published
thesame
in
print
before
,
this
poore
compagnion
comming
after
him
,
and
seing
what
he
had
done
,
would
needs
be
tampering
also
and
make
a
new
shew
,
[
*
](A09112-e42830-b)
*
Sup.
Enc.
1.
cap.
8.
&
9.
E●c
.
2.
cap.
5.
before
by
diuers
examples
,
as
yf
playing
at
dice
(
for
examples
sake
)
should
be
tearmed
theft
,
for
that
sometymes
it
may
induce
suspicion
of
theft
,
and
the
like
.
And
this
for
the
first
poynt
whether
reading
of
Scriptures
be
heresy
in
it self
?
As
for
the
second
,
wherin
Sir
F.
also
was
conuinced
of
falshood
,
affirming
,
that
we
did
brāale
men
to
death
for
only
reading
Scriptures
;
This
copesmate
is
no
lesse
therin
rash
and
ridiculous
then
in
the
former
for
thus
he
proueth
it
.
In
the
b●ginning
of
King
Henrie
the
eight
his
raigne
(
saith
he
)
certayne
were
condemned
for
reading
the
Epistle
of
S.
Paule
in
English
as
appeareth
by
the
register
of
Lincolne
,
Dioces
.
Wel
,
&
what
if
it
were
so●
condemning
and
burning
are
two
things
,
a
man
may
be
condemned
in
other
punishments
then
burning
,
and
yet
here
is
●o
author
cyted
for
this
at
all
,
except
Ihon
Fox
tel
vs
this
tale
,
as
he
doth
many
other
as
fond
and
false
as
this
.
But
it
followeth
in
this
good
fellowes
narration
.
And
B.
Longland
preaching
at
the
burning●
said
,
that
they
were
damned
that
moued
their
lippes
in
reading
those
chapters
of
Scriptures
,
&c.
Yea●
and
who
testifyeth
this
,
for
heere
is
no
author
cited
,
and
the
tale
is
so
improbable
to
them
that
knew
how
graue
and
learned
a
man
B.
Longland
was
,
as
without
an
author
,
they
wil
not
beleeue
it
,
though
this
compagnion
do
wearie
his
lippes
neuer
so
long
in
telling
it
.
Wherfo●e
at
last
the
minister
commeth
to
proue
both
these
points
with
one
authoritie
of
much
lesse
force
,
and
with
much
more
impudency
then
the
other
.
Both
these
points
(
saith
he
)
are
proued
by
the
prouincial
constitution
of
Thomas
Arundel
(
Archbishop
of
Caunterberie
)
who
saith
in
a
prouincial
constitution
;
We
do
ordayne
that
no
man
,
vpon
his
owne
head
and
authoritie
do
translate
into
the
English
or
other
tongue
,
any
part
of
the
holy
Scripture
,
nor
that
any
such
book
,
if
it
should
be
translated
,
be
read
eyther
publikely
or
priuately
vnder
the
payne
of
the
greater
excommunication
.
And
he
that
shal
do
contrarie
to
this
ordination
of
ours
,
let
him
be
punished
as
a
fauourer
of
error
and
heresie
.
This
ordayned
that
Archbishop
almost
three
hundred
yeares
agoe
,
And
yet
yf
yow
remember
I
haue
shewed
[
*
](A09112-e43000-b)
*
Cap.
3.
Enc.
2.
num.
6.
before
,
how
the
sayd
Archbishop
in
his
Synod
holden
at
Oxford
dyd
appoint
,
that
no
particular
man
of
his
owne
authorytie
should
translate
the
scriptures
into
English
or
publish
thesame
to
other
mens
reading
without
lycens
,
I
would
know
of
O.
E.
why
this
constitution
was
alleaged
by
him
,
seing
it
proueth
nether
the
one
nor
the
other
of
the
forsaid
poyntes
(
both
which
he
sayeth
are
proued
thereby
)
to
wyt
that
reading
of
Scripture
was
accompted
heresy
,
So
it
appeareth
that
the
challenger
our
aduersary
lyeth
notoriously
in
both
these
poin●es
.
And
a
litle
after
disdayning
that
I
should
say
this
prudent
ordinance
about
translating
and
reading
of
Scripture
with
difference
and
choice
of
men
to
be
the
ordinance
of
the
Catholike
churche
,
he
commeth
into
his
accustomed
vayn
of
scurrilytie
saying
.
Yf
he
meane
by
the
Cathol.
Churche
the
conuenticle
of
Trent
,
he
is
an
absurd
fellow
,
to
think
that
skum
&
synke
of
priestes
and
fryars
which
the●e
gathered
a
councel
against
Christ
,
to
be
the
Cathol.
Churche
.
Let
any
man
iudge
of
this
vncleane
and
vncircumcised
tongue
.
We
are
to
hold
that
which
alwayes
hath
byn
beleued
of
all
Christians
,
O.
E.
chaleng
.
1.
Pag
2.
Vincent
.
Lirinen
aduers.
haeteses
ca.
3.
for
that
is
trulie
and
properly
Catholike
.
Which
if
it
be
true
,
let
hym
shew
vs
,
that
in
the
tyme
of
the
councel
of
Trent
,
there
was
any
other
Christian
faith
alwayes
beleeued
of
all
christians
from
Christ
to
that
day
but
only
the
Romane
,
and
then
we
wil
say
,
that
albeit
for
his
scurrilytie
of
speech
he
be
to
be
accompted
of
as
he
deserueth
,
yet
that
in
the
rest
he
hath
some
reason
:
But
if
he
can
not
do
this
,
then
sheweth
he
himself
shamles
in
both
.
And
this
might
be
sufficient
for
somuch
as
concerneth
this
point
of
reading
scriptures
,
wherein
yow
see
how
vaynly
this
vnlearned
and
ydleheaded
Minister
behaueth
himself
running
in
and
out
,
forth
and
back
without
rule
or
order
sense
or
reason
.
But
yet
I
must
follow
him
a
litle
further
in
certaine
quarrels
picked
against
me
.
The
first
wherof
is
,
for
that
I
do
alleage
these
woords
of
S.
Paule
,
litera
occidit
,
Spiritus
autem
viuificat
.
The
letter
killeth
but
the
spirit
giueth
lyfe
,
therby
to
proue
that
it
is
not
sufficient
to
read
only
the
woords
of
scripture
except
they
be
rightly
also
vnderstood
,
and
consequently
that
all
standeth
not
in
reading
specially
amongst
the
ignorant
who
oftentymes
receaue
more
hurt
then
good
thereby
herevpon
commeth
in
the
Minister
very
hotly
,
He
doth
shame●ully
abuse
the
woordes
of
S.
Paule
to
the
condemning
of
reading
of
Scriptures
.
But
soft
Sir
,
I
neither
abuse
nor
vse
the
woordes
of
the
Apostle
to
the
sense
yow
falsely
say
,
but
to
that
sense
which
other
holy
Fathers
before
me
haue
vsed
&
alleaged
them
,
lib.
primo
ad
Simplician
.
q.
1.
where
he
saith
:
Lex
tantummodo
lecta
&
non
intellecta
vel
non
impleta
vtique
occidit
,
tunc
enim
appellatur
littera
.
The
law
of
God
being
read
only
and
not
vnderstood
nor
fulfilled
doth
kill
,
for
that
it
is
called
the
letter
,
by
the
Apostle
.
Thus
saith
he
,
and
where
as
our
Minister
addeth
Bellarmyne
his
companion
may
instruct
him
that
none
but
the
Swink
feldians
and
Originists
by
the
letter
that
killeth
vnderstand
Scriptures
as
this
Noddy
doth
:
shewing
himself
therein
a
playne
heretike
an●
enemy
to
the
Scriptures
.
This
I
say
sheweth
who
is
the
Noddy
,
who
is
the
heretike
and
who
is
the
enemy
to
Scriptures
,
yf
lying
and
cogging
do
put
enemytie
betwene
the
lyar
and
the
Scriptures
,
which
are
truthe
it self
.
But
yet
let
vs
heare
somewhat
more
how
he
goeth
foreward
in
this
matter
:
He
telleth
vs
further
(
saith
this
Minister
)
that
the
vnderstanding
of
scriptures
is
a
particuler
gift
of
God
reserued
espetialy
vnto
Christ
,
and
by
him
bestowed
vpon
the
Churche
which
he
proueth
by
this
place
.
then
he
opened
to
them
the
sense
wherby
they
might
vnderstand
scriptures
.
And
againe
by
the
example
of
the
Eunuche
that
without
Philip
the
Apostles
help
could
not
vnderstand
the
prophecie
of
Isay.
Thus
sayeth
O.
E.
and
how
doth
he
answere
think
yow
all
these
reasons
of
myne
?
yow
shal
heare
in
few
woords
all
he
sayth
.
If
Christ
be
the
best
Interp●etor
(
saith
he
)
where
should
we
better
vnderstand
what
his
interpretations
are
then
in
holy
Scriptures
?
Is
he
hath
bestowed
the
gifte
of
interpreting
scriptures
on
the
Churche
,
how
should
the
people
be
better
assured
of
the
excellency
of
the
Churc●es
interpretation
then
by
seing
the
same
confirmed
by
scriptures
.
This
is
the
second
circle
more
foolish
then
the
former
.
And
mark
heere
(
good
people
)
the
assurance
which
these
men
doe
teache
yow
for
your
safty
in
reading
scriptures
,
when
yow
vnderstand
not
the
letter
of
the
Scripture
,
first
(
saith
he
)
yow
must
goe
to
Christ
the
best
interpreter
,
and
when
yow
vnderstand
not
Christs
interpretation
,
yow
must
returne
to
the
letter
of
the
Scriptures
to
know
the
excellency
of
Christs
interpretation
,
and
yf
yow
vnderstand
neither
,
then
must
yow
goe
to
the
interpretation
of
the
Churche
,
and
yf
yow
vnderstand
not
that
,
then
must
yow
goe
backe
againe
to
the
scriptures
to
assure
your self
(
as
he
saith
)
of
the
excellency
of
the
Churches
interpretation
.
To
my
other
instance
and
example
of
the
Eunuch
(
Apostle
afterward
of
Ethiopia
(
as
S.
Ireney
and
other
fathers
do
cal
hym
)
to
whom
reading
and
not
vnderstanding
the
Prophet
Isay
,
Vnto
all
which
experience
&
declaration
,
this
good
fellow
answereth
breeflie
thus
.
It
is
not
reading
of
Scriptures
which
he
styleth
rash
reading
vsed
by
lay
people
▪
but
neglect
of
scriptures
bringeth
forth
errour
and
heresy
.
So
that
say
what
yow
wil●
and
proue
what
yow
wil
,
this
fellow
wipeth
of
all
with
a
bare
denial
.
Yet
whether
neglect
of
Scriptures
or
rash
or
vnreuerent
reading
,
which
he
doth
here
bring
in
as
opposit
may
not
in
some
sense
be
the
self
same
,
I
leaue
to
discreet
men
to
ponder
,
and
thereby
the
wit
of
this
wryter
.
And
where
as
he
saith
that
heretiks
by
Tertullian
are
called
Lucifugae
Scripturarum
,
A
notable
abusing
Tertullian
.
Tertul.
lib.
de
praescrip.
aduers
.
haeret
.
cap.
15.
seing
that
the
whole
●earned
discourse
of
Tertullian
,
De
praescriptio●us
aduersus
haereticos
,
that
is
of
prescriptions
●prescribing
against
heretikes
is
principally
〈◊〉
exclude
them
from
tryal
by
scriptures
,
●herof
they
bragged
,
and
wherevnto
they
●ould
seme
to
runne
,
as
ours
do
now
adayes
,
〈◊〉
this
he
doth
from
the
17.
Chapter
downewards
:
and
before
he
entreth
into
this
demon●●ration
he
vseth
this
Preamble
,
Ipsi
de
Scriptu●agunt
,
de
scripturis
suadent
,
scripturas
obtendunt
,
●c
.
&
hac
sua
andacia
statim
quosdam
mouent
.
He●●tiks
do
treat
of
scripture●
do
perswade
out
scripture
,
doe
pretend
scriptures
,
and
with
is
their
audacytie
doe
moue
some
peo●●e
,
&c.
And
in
the
very
book
alleaged
by
our
Mi●●●ter
out
of
Tertullian
,
De
resurrectione
caruis
,
sheweth
that
heretikes
are
great
scripture
●n
,
but
to
peruert
,
and
not
to
vnderstand
them
aright
,
and
that
without
scr●pture
no
heresy●
can
be
founded
,
ita
clare●
,
qualtter
acciptant
Luci
fugae
isti
scripturarum
.
Go
to
then
,
how
wil
these
scripture-bats
(
the
heretiks
)
vnderstand
this
place
of
S.
Paule
to
th●
Thessalonians
,
though
it
be
so
cleare
as
I
may
think
it
to
be
wrytten
with
the
very
beame
of
the
Sunne
it self
.
Here
then
yow
see
,
that
heretikes
are
no●
noted
or
called
night-battes
by
Tertullian
fo●
fl●ing
the
reading
of
Scriptures
,
as
this
fai●●
lad
would
perswade
his
Reader
,
but
rathe●
the
quite
contrarie
,
that
reading
and
braggin●
of
Scriptures
more
then
others
,
Thus
wryteth
he
,
and
his
reason
is
for
that
heretiks
reading
scriptures
with
curiosytie
for
feeding
their
owne
humors
,
and
being
bound
to
no
rule
or
prescription
of
interpretations
,
but
to
take
and
leaue
or
like
at
their
pleasures
commonly
their
wits
guyded
by
humaine
spirit
inclyne
to
incredulitie
,
calling
in
question
what
others
haue
held
or
beleued
before
them
,
and
shaking
of
the
foundations
of
all
former
belief
by
their
new
quarrelling
:
and
whether
the
Sectaries
of
our
tyme
haue
done
this
or
no
by
their
much
reading
and
tossing
of
scriptures
,
let
experience
teache
vs
.
And
this
shal
suffice
for
this
place
.
THE
SECOND
PART
of
this
Encounter
contayning
foure
absurd
groundes
of
Catholike
religion
fayned
by
Sir
frauncis
:
and
first
whether
ignorance
be
the
mother
of
deuotion
:
as
also
about
the
controuersy
of
fides
explicita
,
&
implicita
.
CAP.
VII
.
WE
haue
byn
occupied
hitherto
about
so
many
other
falshoodes
and
vntruthes
of
these
our
aduersaries
vttered
in
their
preambles
as
we
haue
not
byn
able
to
come
to
the
principal
subiect
of
this
Encounter
,
which
is
a
quadruple
number
of
absurd
grounds
&
positions
,
which
the
knight
affirmeth
vs
to
hold
for
general
grounds
and
Maximes
of
our
religion
:
wherof
the
first
and
ring
leader
is
,
that
ignorance
is
the
mother
of
deuotion
,
which
he
vttereth
in
these
woords
.
Watch.
p.
17
The
first
forged
position
.
In
these
darck
and
clowdy
dayes
(
saith
he
)
least
the
Sunshine
of
knowlege
should
disperse
the
mystes
of
ignorance
,
and
giue
light
to
the
dymme
of
sight
,
this
position
was
set
downe
for
their
Maxime
or
rule
infallible
,
that
ignorance
is
the
mother
of
deuotion
,
&
that
the
sacred
woord
of
God
which
was
giuen
to
be
a
Lanterne
to
all
our
feet
and
a
light
to
our
steps
was
forbidden
to
the
lay
sorte
(
for
so
they
called
them
)
as
matter
vnfit
for
them
to
looke
into
.
To
which
the
warder
beginneth
his
answere
thus
.
How
manifest
a
falshood
it
is
that
reading
of
scriptures
is
forb●dden
to
all
lay
men
is
sufficiently
shewed
by
that
which
goeth
before
,
To
this
interrogation
of
the
warder
Sir
Frauncis
replieth
now
noe
one
syllable
more
then
before
is
sayd
.
Origen
Epiphanius
Hierome
and
diuers
other
fathers
,
doctors
&
general
Councels
,
the
patient
knight
dissembleth
all
this
according
to
the
first
shift
discouered
in
the
beginning
,
After
this
the
warder
cometh
to
the
position
it self
,
saying
:
But
we
deny
this
Maxime
or
infallible
rule
to
be
ours
,
and
do
say
that
it
is
your
calumniation
only
,
and
not
our
position
,
and
that
among
vs
it
is
neither
Maxime
no●
Minime
.
And
for
yow
to
proue
it
a
Maxime
,
yow
must
shew
that
all
Catholykes
or
the
most
part
do
hold
it
:
and
to
proue
it
a
Minime
,
at
least
yow
must
shew
that
some
one
doth
hold
it
:
neither
of
which
yow
can
euer
doe
,
and
so
yow
remayne
disgraced
.
Thus
said
he
what
answereth
Sir
F.
Thus
:
A
strange
accusation
and
grieuous
slaunder
(
no
doubt
)
to
charge
those
men
with
nourishing
the
people
in
ignorance
whom
all
the
world
knoweth
to
haue
vsed
strange
meanes
to
bring
them
to
knowlege
.
For
what
meant
they
by
the
costly
setting
vp
of
many
faire
and
wel
guylded
Images
in
Churches
?
was
it
not
that
they
might
be
lay
mennes
bookes
,
and
by
reading
on
them
they
might
attaine
knowlege
?
To
this
I
answere
first
,
that
this
proof
is
far
of
from
shewing
that
it
is
a
Maxime
and
infallible
rule
among
vs
,
that
ignorance
is
the
mother
of
deuotion
,
why
is
not
this
proued
,
especially
seing
Sr.
F.
is
required
in
honor
to
do
it
?
Is
the
running
to
the
controuersy
of
Images
a
sufficient
discharge
for
this
?
Doe
not
all
men
see
,
this
kynd
of
shifting
?
But
let
vs
say
somewhat
to
his
instance
of
faire
guilded
Images
,
as
though
they
made
to
his
purpose
.
First
then
I
say
that
those
faire
Images
of
Christ
and
his
Saints
,
against
which
he
enueigheth
,
if
they
be
ioyned
with
other
instruments
of
light
&
instruction
as
are
preaching
,
teaching
and
suche
other
like
,
vsed
among
vs
,
can
not
be
a
hinderance
to
knowlege
as
the
Kt.
would
seme
to
affirme
,
but
rather
a
furtherance
;
for
that
otherwise
,
why
hath
Ihon
Foxe
so
many
pictures
and
payntings
in
his
book
,
but
to
teache
men
therby
the
contents
of
his
writings
.
But
consider
reader
here
(
as
before
I
haue
sayd
)
the
substance
of
heretical
answering
,
which
runneth
vp
and
downe
&
neuer
commeth
to
the
purpose
.
Hath
not
the
warder
offred
our
watchman
fayre
and
frendly
,
that
whereas
he
hath
affirmed
,
written
&
published
in
print
,
that
it
is
a
Maxime
among
vs
&
rule
infallible
,
that
ignorance
is
the
mother
of
deuotion
,
we
are
content
that
he
proue
it
only
a
Minime
?
And
where
as
for
proof
of
the
former
he
was
bound
to
shew
that
all
Catholike
wryters
or
the
most
part
of
them
auouched
it
,
we
are
content
to
accept
the
woord
or
testimony
of
any
one
Cath.
author
,
learned
or
vnlearned
that
euer
wrote
or
printed
such
a
position
?
And
is
not
Sr.
F.
then
with
his
whole
presbyterie
of
ministers
maruelously
shamed
yf
they
bring
not
forthe
some
one
suche
wryter
?
I
say
th●●
Doctor
Fulke
doth
iustly
charge
your
Rhemists
with
this
old
impudent
proposition
,
that
ignorance
of
the
scriptures
is
the
mother
of
deuotion
:
for
what
meant
els
their
so
strickt
forbidding
to
Laymen
the
reading
of
scriptures
in
the
vulgar
tonge
?
Loe
here
a
witnes
&
a
reason
againe
repeated
of
this
Maximè
,
To
the
witnes
the
answere
is
quickly
made
:
Aske
my
fellow
whether
I
be
a
theef
.
The
reason
being
ridiculous
and
refuted
before
bringeth
a
new
forged
assertion
with
yt
,
that
laymen
are
by
name
stricktly
forbidden
the
reading
of
scriptures
(
which
is
as
shamles
as
the
former
yf
he
meane
it
generally
of
all
lay
men
as
the
woords
doe
stand
)
and
consequentlie
noe
lesse
impossible
for
Sir
Frauncis
to
shew
out
of
any
Cath.
Wherfore
after
this
he
runneth
to
an
impertinent
excursion
by
iesting
at
our
distinction
of
Fides
implicita
&
explicita
.
Pag.
49.
The
controuersy
about
fides
implicita
&
explicita
.
Hence
(
saith
he
)
hath
growen
your
deuise
of
fides
implicita
a
faith
wrapped
&
foulded
vnder
the
obedience
of
the
Church
,
namely
that
it
is
sufficient
,
though
they
know
not
distinctly
what
they
oug●t
to
beleue
,
but
obediently
submit
their
vnderstauding
to
the
Churche
,
beleuing
as
the
Churche
beleueth
,
though
what
the
Churche
beleueth
they
know
not
.
This
Carbonaria
●ides
or
Colliars
faith
is
highlie
commended
by
Card.
Hosius
,
&c.
Thus
wryteth
the
Kt.
and
as
for
the
later
part
of
this
assertion
concerning
Card.
Hosius
we
shal
handle
yt
a
litle
after
when
we
come
to
coople
with
the
Minister
O.
E.
shewing
how
egregriously
he
abuseth
both
Card.
Hosius
&
his
reader
in
this
point
.
But
for
the
former
about
the
distinction
it self
of
fides
explicita
and
implicita
,
we
must
handle
a
litle
here
with
our
Kt.
aduertising
first
the
reader
,
that
by
fides
explicita
we
meane
a
cleare
,
distinct
and
particular
faith
or
belief
of
any
article
,
point
or
parcel
of
Christian
Religion
:
and
by
fides
implicita
we
meane
a
more
darck
,
secret
or
hidden
faith
,
implied
as
it
were
or
wrapped
(
to
vse
Sr.
F.
woord
)
in
the
belief
of
an
other
more
general
poynt
,
which
includeth
this
:
As
for
example
,
in
the
article
of
Christs
incarnation
we
do
beleue
clerely
and
distinctly
,
not
only
that
the
sonne
of
God
was
made
flesh
for
vs
,
but
further
also
in
particuler
that
in
two
distinct
natures
there
was
but
one
person
,
and
yet
not
one
wil
only
,
but
two
distinst
wils
,
&
the
like
:
and
this
is
fides
explicita
.
But
some
other
men
that
are
not
bownd
to
know
〈◊〉
these
and
other
particularities
be
:
ong●●ng
to
Christ●
an
faith
in
these
and
other
misteries
may
beleue
the
same
things
per
fidem
implicitum
,
by
an
impl●ed
faith
:
to
wit
,
by
be●eu●ng
in
general
,
that
the
Sonne
of
God
was
ma●e
flesh
for
our
redemption
:
and
moreouer
beleuing
whatsoeuer
other
points
Gods
holie
Churche
teacheth
deduceth
or
beleueth
in
this
behalf
,
albeit
they
do
not
clerelie
know
them
or
vnderstand
them
in
perticuler
.
And
this
is
so
necessarie
a
point
of
doctrine
for
the
saluation
of
the
common
sort
of
people
,
as
yf
we
take
it
away
(
as
Sectaries
doe
who
vnderstand
it
not
)
it
must
needs
follow
,
that
thowsands
yea
millions
of
Christians
must
perish
for
lack
of
fayth
,
that
it
is
necessarie
for
him
that
●il
be
saued
to
hold
the
whole
Cath.
faith
,
which
yf
any
man
doe
not
,
he
must
perish
eternally
,
wherof
must
needs
be
inferred
,
that
for
so
muche
as
the
far
greater
parte
of
Christians
do
not
know
or
vnderstand
the
forsaid
pointes
of
faith
and
manie
more
belonging
to
many
misteries
of
Christian
Religion
and
consequently
can
not
beleue
them
but
only
by
fides
implicita
as
hath
byn
shewed
,
it
followeth
(
I
say
)
that
if
we
take
away
the
truth
and
vse
of
fides
implicita
which
euer
hitherto
the
Cath.
Churche
hath
taught
yow
must
needs
teache
desperation
and
damnation
to
the
vnlearned
sort
,
that
eyther
for
lack
of
tyme
,
capacitie
,
learning
and
other
such
lets
,
can
not
come
to
know
and
beleue
all
particulars
belonging
to
a
Christian
set
downe
in
bookes
or
handled
by
learned
men
,
but
content
only
with
the
cleere
and
distinct
beleef
of
such
articles
as
are
most
needful
and
important
,
do
beleue
the
rest
fide
implicita
,
that
is
,
by
the
implied
faith
of
the
Churche
.
Wherfore
how
so
euer
this
distinction
of
fides
explicita
and
implicita
may
trouble
the
vnlearned
Sectaries
of
our
tyme
,
and
giue
them
occasion
to
iest
at
that
they
vnderstand
not
,
as
Sr.
F.
doth
here
,
yet
the
thing
it self
is
most
euidently
true
and
necessary
and
the
same
distinction
in
other
woords
is
set
downe
by
S.
Augustine
,
where
he
speaketh
of
the
differens
of
the
faith
of
holie
men
vnder
the
old
testament
,
he
not
being
able
otherwise
to
defend
the
position
of
S.
Paule
and
other
Apostles
,
affirming
the
old
good
Iewes
to
haue
beleued
also
in
Christ
,
&
to
haue
had
the
self
same
faith
that
we
haue
in
substance
,
but
only
by
this
distinction
,
though
set
downe
in
other
woordes
.
For
thus
he
writeth
:
Thus
saith
S.
Augustine
:
making
the
same
difference
in
effect
as
yow
see
,
betwene
t●e
faith
of
vs
(
Christians
)
and
of
those
vnder
the
old
testament
,
as
we
do
betwene
learned
and
vnlearned
men
at
this
day
,
the
one
being
cleere
,
distinct
&
particular
,
the
other
obscure
,
confuse
and
more
general
,
for
so
much
as
those
points
of
Christs
incarnation
,
diuynitie
,
person
,
natures
,
wils
,
sacraments
,
passion
,
resurrection
and
the
like
,
which
we
beleue
now
distinctly
and
cleerly
;
and
in
particuler
,
they
beleued
obscurely
and
more
confusedly
as
vnder
a
vaile
,
Wel
then
(
good
readers
)
all
this
that
hitherto
hath
byn
said
hath
byn
to
lay
before
yow
the
fond
cauillations
of
wrangling
Sectaries
,
about
fides
explicita
and
implicita
,
they
vnderstanding
nether
the
nature
,
vtility
,
or
necessity
therof
.
For
the
truth
is
,
that
Cath.
religion
doth
hould
them
both
,
and
iudgeth
both
most
necessary
in
all
sorts
of
men
,
though
they
are
more
in
some
then
in
others
.
Blessed
trinity
,
and
incarnation
,
&c.
This
doctrine
is
so
ordinary
and
vniuersal
among
Catholiks
,
S.
Thomas
hath
diuers
whole
articles
therof
and
all
other
schoole
diuines
do
agree
about
that
matter
,
though
our
Kt.
would
gladly
haue
men
to
think
that
we
do
not
teach
this
fides
explicita
as
necessarie
to
any
almost
of
the
simple
sort
.
Secondly
our
Churche
teacheth
,
that
albeit
this
cleere
and
distinct
faith
be
necessary
to
all
Christians
in
certayne
articles
,
yet
not
to
all
a
like
,
post
tempus
gratiae
reuelatae
,
&c.
After
the
comming
of
Christ
,
as
wel
teachers
as
the
people
are
bound
to
haue
fidem
explicitam
,
cleere
and
expresse
beleef
of
the
misteries
of
Christian
faith
especially
touching
those
points
that
are
solemnized
in
the
Churche
,
and
are
publikely
proposed
vnto
them
,
as
are
the
articles
of
the
incarnation
before
treated
:
But
as
for
more
higher
considerations
some
are
bound
to
beleue
more
and
some
lesse
according
as
the
state
and
office
of
each
one
requireth
,
&c.
And
againe
yet
further
:
plura
tenentur
explicitè
credere
maiores
,
Those
that
be
in
Ecclesiastical
authority
,
or
haue
obligation
to
teach
others
,
are
bound
also
to
beleeue
more
things
expressely
and
distinctly
then
others
.
Thus
teacheth
our
Churche
,
and
the
discreet
reader
wil
easily
iudge
,
with
how
great
reason
,
piety
&
necessity
,
for
the
saluation
of
those
that
are
committed
to
her
charge
.
And
to
the
end
yow
may
see
with
how
litle
iudgment
the
sectaries
of
our
tyme
,
and
namely
our
Knight
(
taking
thesame
out
of
Iohn
Caluyn
)
do
cauil
at
our
doctrine
herin
;
For
I
would
aske
him
first
,
whether
euery
●rotestant
do
not
professe
to
beleue
all
that
Christ
and
his
Apostles
and
the
Prophets
be●ore
them
haue
taught
,
Another
like
demaund
may
be
to
the
sim●●r
sort
of
Protestants
,
Iewes
,
●●cks
,
Mores
,
or
auncient
heretiks
haue
held
against
Christ
,
and
the
Catholike
faith
,
for
the
space
of
these
fiftene
hundred
yeares
togeather
;
wherto
(
no
doubt
)
but
he
wil
answere
yea
.
And
yet
if
I
should
aske
him
againe
whether
he
vnderstand
or
know
distinctly
&
clerely
all
the
said
particular
errors
,
and
blasphemies
which
these
sects
haue
set
down
:
in
their
books
against
Christ
,
and
his
faith
?
he
would
(
I
think
)
euen
for
modestyes
sake
answere
no
,
or
at
least
wise
he
would
be
easily
forced
thervnto
,
yf
he
were
wel
posed
:
wherof
it
ensueth
,
that
this
faith
wherby
he
beleeueth
all
those
things
to
be
false
must
need●
be
fides
implicita
an
implied
faith
which
heere
he
so
much
scorneth
and
impugneth
;
&
consequently
he
both
scorneth
and
impugneth
himself
.
And
so
much
of
this
.
After
this
excursion
he
vseth
an
other
,
alleaging
vs
an
impertinent
tale
out
of
Ioh●
Foxe
,
that
Francisc●
Samson
general
of
the
Friars
Franciscans
should
〈◊〉
that
Fryars
had
first
Conscientia
,
then
leesing
〈◊〉
first
syllable
,
they
remayned
only
with
Scientia
,
〈◊〉
then
leesing
againe
an
other
first
syllable
there
rema●●ned
only
entia
:
a
iest
fit
for
Iohn
Reynol●
wit
,
with
which
kynd
of
deuises
he
answ●●reth
Card.
Bellarmynes
serious
wryting
,
〈◊〉
rather
the
litle
peece
therof
,
which
hath
held
hym
occupied
so
many
yeares
with
shame
enough
.
But
why
doe
not
D.
Iohn
or
Sir
.
F.
tel
vs
the
original
,
or
cyte
some
author
where
we
may
read
this
goodly
mery
tale
,
which
yet
euery
man
seeth
how
litle
it
is
to
the
purpose
we
haue
in
hand
:
and
yet
notwithstanding
as
though
he
had
said
something
to
the
purpose
,
yea
proued
clerly
the
former
propo●ition
,
that
we
hold
ignorance
to
be
the
mother
●f
deuotion
he
adioyneth
immediatly
these
woordes
:
To
ad
further
proof
in
a
case
so
manifest
were
〈◊〉
light
a
Candle
at
noone
day
,
yet
this
wil
I
ad
ex
●bundanti
:
yf
publike
prayer
in
the
Cathol.
Churche
〈◊〉
congregation
of
the
faithful
be
a
cheef
&
a
prin●●pal
part
of
deuotion
?
made
yow
not
ignorance
the
●●ther
of
deuotion
,
when
as
yow
would
not
allow
●heir
publike
prayers
in
a
tonge
that
the
people
vn●●stood
?
Surely
Sir
we
are
muche
beholding
〈◊〉
yow
for
adding
this
aboundant
proof
,
and
●or
lighting
vs
a
candle
to
see
and
discouer
our
ignorance
therby
,
who
vnderstanding
or
what
deuotion
is
,
though
the
Warder
at
●●rge
layd
yow
downe
her
defynition
with
〈◊〉
causes
and
effects
therof
both
out
of
S.
●ugustine
,
But
let
vs
goe
foreward
,
and
see
whether
he
haue
any
more
proofes
for
his
false
former
assertion
of
ignorance
to
be
the
mother
of
deuotion
,
for
that
these
hitherto
are
found
to
be
none
at
all
,
but
shiftes
and
follies
.
Our
contriman
(
saith
he
)
the
Popes
Champion
D.
Stapleton
confidently
affirmeth
,
that
denotion
is
not
furthered
but
hindered
by
a
tonge
that
is
vnderstood
.
Loe
here
a
goodlie
proof
,
and
wel
to
the
purpose
.
But
I
answere
yow
that
he
affirmeth
it
not
so
confidentlie
(
Sir
)
as
yow
guilfully
relate
him
)
corrupting
both
his
woords
and
his
meaning
:
For
he
saith
not
absolutely
as
yow
would
make
him
,
Wel
then
we
haue
heard
his
proofes
hitherto
for
the
position
before
set
downe
,
no
one
of
them
prouing
any
thing
at
all
,
or
being
to
the
purpose
.
Now
let
vs
heare
his
last
,
and
most
substantial
proof
.
In
a
woord
(
saith
he
)
D.
Cole
deane
of
Paule's
in
the
disputation
at
Westminster
did
a●ow
euen
in
the
honorable
assembly
of
the
Councel
and
Nobles
,
and
frequent
concourse
of
the
Commons
with
great
vehemencie
this
proposition
in
these
woords
.
I
say
,
ignorance
is
the
mother
of
deuotion
.
Lo
,
heer
what
a
goodly
birth
is
brought
forth
after
so
long
traueling
,
no
book
,
no
wryting
,
no
one
letter
can
be
alleaged
to
proue
this
Maximè
,
but
only
the
saying
of
one
in
vehemency
of
disputation
,
and
this
also
without
any
certayne
witnesses
besides
the
aduersary
himself
.
Yf
Doct.
Cole
should
haue
vttred
any
suche
woord
in
that
vehemencie
which
heer
is
signified
,
Ignorance
for
mother
of
deuotion
:
It
is
easier
for
Sectaries
to
a●
ten
new
errors
then
to
recal
one
.
For
which
cause
I
wil
vrge
this
matter
no
further
against
him
.
THE
MINISTER
O.
E.
is
called
vp
,
to
help
out
his
K.
in
defence
of
this
first
forged
position
and
how
he
performeth
the
same
.
CAP.
VIII
.
ANd
yet
before
we
leaue
of
this
whole
treatie
we
haue
thought
it
best
to
cal
vp
the
stage
once
againe
O.E.
the
knights
proctor
and
souldiour
of
succour
,
to
heare
what
he
hath
to
say
,
for
it
is
likely
that
comming
after
the
Kt.
he
wil
ad
somewhat
to
the
others
inuention
,
and
bring
some
new
knack
or
other
to
help
out
his
graueled
Kt.
and
to
intertaine
the
reader
withall
,
wherfore
it
shal
not
be
amisse
to
giue
him
the
hearing
:
thus
then
beginneth
this
new
Mowntebank
his
tale
:
I
say
that
it
is
most
true
that
Sr.
F.
doth
obiect
viz
,
that
Papists
hold
Ignorance
to
be
the
mother
of
deuotion
.
Loehere
a
new
Pithagoras
that
wil
be
beleued
at
his
woord
,
I
say
(
quoth
he
)
And
what
are
yow
sir
I
pray
yow
,
that
we
must
beleue
yow
after
the
Kt.
and
more
then
him
,
who
hauing
said
it
,
oftentymes
before
,
hath
not
hitherto
byn
able
to
proue
it
?
Let
vs
heare
then
how
yow
wil
play
your
parte
,
who
came
in
so
freshlie
and
auouche
so
stoutlie
:
Let
vs
heare
your
proofes
.
Yt
followeth
ymediatlie
.
Doctor
Cole
(
saith
he
)
in
a
certaine
disputation
at
west-minster
did
openly
affirme
it
.
This
is
no
more
then
was
sayd
before
and
not
proued
,
&
therfore
foolishly
brought
in
now
againe
by
the
supplier
.
But
heare
hym
out
further
for
he
hath
yet
more
to
say
:
Hosius
(
saith
he
)
affirmeth
,
that
ignorance
is
not
only
worthie
pardon
but
reward
also
.
And
is
it
so
Sir
&
wil
yow
stand
to
it
?
wel
then
let
vs
ioyne
vpon
this
yssue
,
&
see
who
shal
be
cast
,
&
let
the
reader
first
note
that
the
false
Minister
setteth
downe
these
woords
ascribed
to
Hosius
in
a
different
letter
,
to
make
them
more
markable
,
as
yf
they
were
Hosius
his
owne
woords
indeed
.
And
secondly
let
hym
consyder
,
that
whose
woords
so
euer
they
be
,
yet
do
they
not
proue
the
former
proposition
that
Ignorance
is
the
mother
of
deuotion
,
but
only
that
some
kynd
of
ignorance
or
lack
of
some
knowlege
may
not
onely
be
pardonable
but
meritorious
also
,
which
is
a
different
thing
from
auouching
Ignorance
to
be
the
mother
of
deuotion
.
But
let
vs
examyne
the
point
,
whose
woords
these
are
,
&
therby
discouer
a
notorious
trick
of
a
coosening
companion
in
this
Minister
,
who
reading
these
woords
in
Hosius
,
&
seing
him
to
alleage
them
out
of
S.
Hilary
a
most
auncient
and
authentical
author
,
would
not
cyte
them
as
the
woords
of
S.
Hillary
,
least
they
should
haue
more
credit
with
the
reader
then
himself
,
that
sought
to
discredit
them
,
but
thought
best
rather
to
forge
and
father
them
vpon
Card.
Hosius
,
albeit
he
told
hym
expresly
that
they
were
the
woordes
of
S.
Hillary
,
and
so
cyted
them
with
the
place
quoted
in
the
margent
,
for
that
Hosius
hauing
set
downe
many
other
authorities
of
auncient
fathers
,
to
proue
what
a
great
and
singular
benefyt
we
receaue
by
the
force
of
that
article
of
our
Creed
,
Credo
sanctam
Ecclesiam
Catholicam
,
I
beleue
the
holie
Catholike
Churche
,
and
all
that
she
holdeth
&
teacheth
,
he
sheweth
that
among
other
commodityes
which
we
receaue
from
thence
,
one
is
,
that
simple
men
vnderstanding
only
the
principle
and
necessarie
points
of
their
faith
,
and
professing
with
S.
Paul
,
that
they
beleeue
Christ
Iesus
crucified
(
and
therein
all
that
belongeth
therevnto
)
for
other
matters
and
mysteries
of
higher
capacitie
,
it
is
not
absolutely
necessarie
for
euery
particular
man
and
woman
to
know
and
beleeue
them
fide
explicita
,
And
in
an
other
place
(
saith
he
)
Hosius
affirmeth
that
,
to
know
nothing
is
to
know
all
thinges
:
and
that
it
is
sufficient
for
a
man
to
beleue
that
which
the
Cathol.
Churche
beleueth
,
albeit
he
be
not
able
to
shew
what
it
beleueth
.
Here
I
say
there
is
an
other
false
deceitful
shift
,
no
lesse
fraudulent
and
shameles
then
the
former
:
for
that
these
woords
are
not
the
woords
of
Hosius
no
more
then
the
former
,
●ertullian
de
praescript
.
Where
after
a
long
and
learned
discourse
about
the
rule
of
faith
instituted
by
Christ
and
his
Apostles
and
left
to
the
Churche
to
be
deliuered
vnto
vs
and
to
be
conserued
from
tyme
to
tyme
,
Tertullian
saith
,
that
all
good
Catholike
men
ought
to
be
content
and
acquiet
their
myndes
with
this
rule
&
summe
of
faith
left
vnto
vs
,
and
not
to
be
ouer
curious
in
examyning
,
discussing
or
seeking
further
knowlege
then
is
delyuered
to
them
in
this
rule
by
their
Catholike
mother
the
Churche
.
Haec
regula
(
saith
he
)
à
Christo
instituta
nullas
habet
apud
no●
quaestiones
,
nisi
quas
haereses
inferunt
,
Nouissimè
ignorare
melius
est
,
Now
let
the
sober
reader
iudge
what
honestie
,
wit
or
shame
this
Minister
may
haue
in
him
,
Ignorance
to
be
the
mother
of
deuotion
:
for
first
they
are
not
the
sentences
of
Hosius
as
now
we
haue
shewed
,
but
of
S.
Hillary
and
Tertullian
:
and
secondly
they
doe
make
nothing
to
proue
,
that
we
hold
ignorance
to
be
the
mother
of
deuotion
,
but
rather
that
these
fathers
do
hold
it
,
if
any
suche
things
be
in
their
sentences
or
tending
that
way
,
which
is
muche
against
our
Minister
if
yow
mark
it
.
But
thirdly
I
say
that
all
this
is
nothing
to
his
purpose
,
but
altogether
to
ours
,
for
that
these
sayings
of
the
fathers
and
many
other
that
might
be
alleaged
to
thesame
effect
doe
tend
principally
to
reproue
the
curious
searching
disputing
&
wrangling
of
heretikes
that
brag
of
singular
knowlege
and
do
obiect
ignorance
and
simplicity
to
Catholikes
,
which
ignorance
notwithstanding
and
simplicitie
with
promptnes
of
obeying
and
beleuing
what
is
left
vnto
them
by
the
Churche
their
mother
,
is
preferred
by
the
foresaid
fathers
before
all
the
curiositie
&
knowlege
vawnted
of
by
heretikes
,
And
thus
now
as
yow
see
hath
the
Kt.
with
his
Minister
struggled
hard
hitherto
for
deliuering
himself
from
the
forged
position
fayned
against
vs
,
Ignora●ce
for
the
mother
of
deuotion
;
albeit
to
the
very
force
and
substance
of
the
Warders
replie
he
hath
answered
scarse
any
one
point
at
all
to
the
purpose
.
For
the
Warder
meaning
to
haue
the
truthe
tried
indeed
substantially
and
reallie
whither
ignorance
or
science
were
holden
by
Catholykes
to
be
needful
to
deuotion
,
he
took
a
sownd
way
&
went
roundly
to
the
matter
,
setting
downe
the
true
definition
of
deuotion
out
of
Catholyke
Doctors
,
&
namely
out
of
S.
Thomas
in
name
of
all
the
rest
:
which
definition
being
the
true
touchstone
of
the
nature
of
each
thing
,
seing
it
excludeth
ignorance
expresly
,
and
requireth
knowlege
,
doth
conuince
Sir
F.
his
fiction
of
forgery
,
and
deliuereth
all
Catholykes
from
that
fond
imputation
.
Moreouer
the
Warder
againe
shewed
at
large
out
of
the
said
Author
(
S.
Thomas
)
that
albeit
knowlege
and
contemplation
of
Gods
benefits
vnto
vs
be
the
true
mother
of
deuotion
indeed
,
yet
may
it
fal
out
oftentymes
,
that
the
most
learned
be
not
the
most
dedout
;
the
cause
wherof
is
,
for
that
deuotion
dependeth
more
of
the
affection
then
of
the
vnderstanding
,
and
then
he
concludeth
in
these
woords
:
Thus
yow
see
(
S
●
.
F.
)
that
we
hold
not
ignorance
for
the
mother
nor
daughter
nor
kinswoman
,
of
deuotion
but
rather
to
the
contrary
we
hold
that
deuotion
is
fownded
and
proceedeth
of
knowlege
,
wherof
Catholyks
haue
byn
euer
and
in
all
ages
more
studious
and
greater
enemies
to
ignorance
then
Protestants
can
with
any
reason
presume
to
haue
byn
,
for
the
litle
tyme
they
haue
byn
in
the
world
.
And
by
this
meanes
the
said
Warder
taketh
an
occasion
to
make
a
third
discourse
,
And
as
for
Christian
knowlege
and
perpetual
remembrance
of
the
misteries
of
our
Sauiour
especially
in
the
lay
people
that
can
not
read
,
nor
vnderstand
the
Scriptures
,
no
man
can
in
reason
denie
but
that
Catholyks
haue
&
do
vse
many
meanes
more
then
Protestants
doe
,
The
vse
of
Images
,
representations
and
many
exterial
ceremonies
belonging
to
the
same
end
:
all
which
do
contayne
,
renew
and
keep
in
memory
the
misteries
of
Christian
faith
amongst
vnlearned
people
(
which
can
not
read
or
study
bookes
)
more
then
any
thing
els
,
especially
the
Cath.
expositions
of
their
Pastors
and
teachers
being
adioyned
therevnto
,
as
before
hath
byn
shewed
to
be
ordeyned
by
our
Churche
:
So
as
if
all
these
things
do
tend
to
knowlege
,
yea
a
more
certayn
,
sure
and
holsome
knowlege
(
conteyning
the
sense
and
true
meaning
of
their
mother
the
vniuersal
Cath.
Churche
)
then
euery
priuate
man
can
pyke
out
of
scriptures
by
his
owne
study
or
reading
(
though
euery
man
and
woman
could
read
as
they
can
not
)
or
then
they
can
take
by
the
interpretation
of
any
particuler
Minister
following
lykewise
his
owne
head
,
or
of
any
particuler
countrey
or
Prouince
following
their
owne
deuise
,
different
from
the
whole
body
of
Christendome
:
This
I
say
being
so
,
and
so
many
wayes
to
knowlege
vsed
by
vs
,
let
euery
indifferent
man
iudge
,
who
may
best
brag
of
knowlege
,
or
more
obiect
ignorance
to
others
,
notwithstanding
the
Kt.
and
Ministers
babble
to
the
contrarie
.
And
with
this
we
end
our
speeche
of
this
first
forged
position
obiected
vnto
vs
.
OF
THE
SECOND
forged
principle
,
that
laymen
must
not
medle
in
matters
of
religion
;
wherein
is
handled
againe
the
matter
of
reading
scriptures
in
English
,
and
why
the
Catholyke
Churche
doth
forbid
some
bookes
&
purge
others
.
CAP.
IX
.
THE
second
ground
or
position
attributed
by
Sir
F.
to
Catholykes
is
set
downe
by
him
thus
.
When
they
had
(
saith
he
)
thus
setled
this
blynd
course
to
keep
the
people
from
knowlege
,
&c.
Then
they
offer
an
other
position
,
that
it
was
not
for
Laymen
to
medle
with
matters
of
religion
,
for
that
belonged
onely
and
wholy
as
a
priuilege
to
Priestes
,
thereby
making
them
secure
and
carelesse
of
God
and
all
godlynes
.
This
is
the
position
;
wherevnto
the
Warder
answereth
in
these
woords
:
In
setting
downe
of
this
forged
position
by
the
knight
there
is
some
subteltie
ioyned
with
impudency
.
that
it
is
not
for
laymen
to
medle
with
religion
,
he
subtelly
leaueth
doubtful
this
woord
(
medle
)
eyther
to
signifie
that
laymen
must
not
determyne
or
defyne
matters
of
religion
,
or
els
not
to
medle
or
care
for
them
at
all
.
In
the
former
sense
we
graunt
,
that
in
Synods
and
councels
where
controuersies
of
faith
are
to
be
treated
Bishops
and
cleargie
men
haue
only
authoritie
to
defyne
and
determyne
.
For
that
S.
Paul
saith
,
that
they
are
appointed
by
the
holie
Ghost
to
gouerne
the
Churche
,
though
before
they
do
come
to
determyne
,
they
do
help
themselues
also
in
the
searche
of
truth
by
the
labors
&
learning
of
laymen
,
and
take
their
iudgment
,
when
they
may
giue
light
,
as
in
all
Councels
is
seene
.
But
in
the
second
sense
,
it
is
most
impudent
,
that
he
inferreth
,
that
hereby
we
would
make
laymen
secure
and
carelesse
of
God
and
all
godlines
.
This
is
the
charge
.
How
doth
Sir
F.
defend
himself
now
?
stoutly
no
doubt
,
for
he
saith
,
it
may
be
iustified
in
eyther
sense
.
Wel
then
let
vs
examine
it
a
litle
in
the
second
sense
(
for
in
the
first
we
striue
not
muche
)
how
&
with
what
face
can
the
K
●
.
auerre
againe
that
laymen
are
so
barred
by
vs
from
medling
in
matters
of
religion
,
as
therby
,
we
make
them
secure
and
carelesse
of
God
and
all
godlines
?
what
proofes
doth
he
bring
now
(
think
yow
)
for
answering
so
notorious
a
charge
?
Yow
shal
heare
his
owne
woords
.
In
the
later
sense
(
saith
he
)
I
need
not
labor
any
more
for
proof
,
then
that
before
is
set
downe
,
touching
your
breeding
of
Gods
children
in
blyndnes
and
ignorance
,
and
with-holding
the
key
of
knowlege
from
them
.
key
of
knowlege
with-holden
from
the
lay
sorte
?
forsooth
the
reading
of
the
English
Byble
from
such
as
understand
yt
not
.
And
how
many
apprentices
and
good
wiues
of
London
with
others
of
other
places
haue
opened
so
many
dores
of
later
yeares
to
disorders
with
this
key
,
as
neither
their
husbands
nor
Maisters
nor
Magistrate
could
or
can
wel
remedy
?
let
puritanes
brownists
louing-families
and
other
like
be
witnesses
.
And
yet
as
though
all
stood
in
this
point
of
reading
English
Bybles
,
he
asketh
vs
very
earnestly
in
the
next
woordes
following
.
And
how
wil
yow
haue
them
(
lay
people
)
medle
with
cr●are
for
that
they
know
not
?
And
then
againe
.
How
doe
yow
permit
laymen
thus
to
medle
with
matters
of
Religion
,
when
as
yow
take
from
them
the
vse
of
scriptures
?
Did
yow
euer
heare
such
demands
?
or
did
euer
man
deale
with
suche
aduersaries
?
is
there
no
care
of
piety
,
God
or
godlines
(
for
this
is
our
question
)
but
in
suche
only
as
read
scriptures
in
English
?
What
wil
yow
say
to
all
those
Protestants
among
yow
who
can
not
read
nor
haue
tyme
to
heare
them
red
,
wil
yow
say
there
is
no
godlines
or
care
of
God
in
them
?
if
yow
do
,
I
say
,
and
yow
can
not
deny
it
,
that
they
are
the
greatest
part
of
your
English
protestant
people
.
But
from
this
he
leapeth
to
two
places
of
scriptures
,
the
first
out
of
the
Acts
of
the
Apostles
of
the
men
of
Berraea
,
who
are
much
commended
(
saith
he
)
for
searching
the
Scriptures
,
whether
things
were
so
as
the
Apostles
had
deliuered
.
The
second
out
of
S.
Iohns
Epistle
saying
,
Dearly
beloued
beleue
not
euery
spirit
,
but
t●ie
spirits
whether
they
be
of
God
or
not
.
Out
of
both
which
two
places
he
would
haue
vs
take
it
for
proued
,
that
all
kynd
of
lay
people
,
men
and
women
,
learned
and
vnlearned
must
searche
scriptures
dayly
in
the
vulgar
tonges
,
to
examine
and
iudge
whither
their
Pastors
and
teachers
say
truly
or
noe
?
And
thereby
also
trie
spirits
:
and
that
without
this
,
there
is
no
care
of
God
or
godlines
in
the
lay
sorte
:
euery
man
,
woman
and
damozel
must
haue
their
key
of
knowlege
to
open
scriptures
and
trie
spirits
.
But
first
what
a
common
wealth
this
would
make
if
it
were
wel
executed
all
men
can
see
:
secondly
the
places
of
scriptures
are
as
fitly
alleaged
as
these
men
are
wont
to
doe
,
as
yow
shal
see
by
examination
.
For
to
the
first
,
of
the
men
of
Berraea
(
which
euery
where
is
alleaged
and
vrged
by
Protestants
most
impertinently
to
this
effect
)
I
would
aske
our
Kt.
how
he
can
proue
their
case
to
be
lyke
ours
?
to
wit
,
first
that
they
were
vnlearned
and
vulgar
Iewes
that
searched
those
scriptures
in
Berraea
,
to
see
whether
the
places
of
the
Prophets
alleaged
by
Paul
and
Silas
about
Christ
were
so
or
no
and
secondly
that
those
scriptures
which
they
searched
were
in
the
vulgar
Syriak
tonge
and
not
in
the
Hebrew
,
which
the
common
people
for
the
most
part
vnderstood
not
,
and
thirdly
that
this
searching
was
a
general
promiscuous
reading
of
all
scriptures
translated
into
vulgar
languages
for
all
sortes
●f
people
to
read
and
examine
therby
their
Priests
&
Pastors
doctrine
and
to
iudge
therof
,
which
three
points
the
Kt.
and
his
Minister
wil
neuer
be
able
to
proue
,
&
so
indeed
do
proue
nothing
in
alleaging
this
place
most
impertinent
to
their
purpose
.
For
as
for
the
case
of
the
men
of
Berraea
,
it
was
a
very
particular
and
different
yea
extraordinary
case
,
for
that
S.
Paul
and
Silas
were
not
the
ordinary
teachers
&
Pastors
of
those
Iewes
of
Berraea
,
but
taught
rather
a
new
and
strange
doctrine
different
in
many
substantial
points
(
as
appered
)
from
the
auncient
Religion
of
the
Iewes
and
yet
they
alleaged
the
sayings
and
testimonies
of
the
old
Prophets
and
Patriarches
for
the
same
:
Fratres
autem
confestim
&c.
The
brethren
out
of
hand
conuayed
by
night
Paul
and
Silas
from
the
persecution
of
Thessalonica
vnto
the
towne
of
Be●●●
,
where
being
ariued
they
entred
into
the
Synagog
of
the
Iewes
,
and
these
were
the
most
noble
of
them
t●at
d●e
in
Thessalonia
,
who
receiued
the
woord
with
all
g●●●dines
searching
dayly
the
Scriptures
if
these
things
alleaged
out
of
the
Prophets
about
Christ
by
Paul
and
Si●as
)
were
so
or
noe
.
This
is
the
place●
Now
let
the
discreet
reader
waigh
prudently
whether
S.F.
haue
behaued
himself
knightlik●
heer
or
no
:
first
in
cutting
of
these
woord
which
most
cleered
the
doubt
(
to
wit
tha●
these
were
no
vnlearned
Iewes
,
but
no
bilio●es
,
●
saith
the
text
,
that
is
the
most
principal
among
them
)
and
then
in
making
so
impertinent
●illation
,
that
for
so
much
as
these
princip●●
learned
Iewes
did
in
that
particuler
occas●●●
searche
some
places
of
Scriptures
,
ther●●●●
must
all
our
lay
peeple
read
of
necessity
,
〈◊〉
make
themselues
iudges
of
their
ordina●●
teachers
and
Pastors
.
To
the
second
place
of
trying
spirits
whether
they
be
of
God
or
no
I
would
aske
the
Kt.
whether
there
be
no
other
way
or
meanes
of
trying
spirits
but
by
remitting
all
sorts
of
people
to
the
scriptures
and
those
in
vulgar
languages
?
And
with
this
I
would
leaue
the
Kt.
in
this
●oint
,
but
that
he
abuseth
so
egregiously
a
●●ace
of
S.
Chrisostome
to
wrest
him
to
some
●ew
of
his
purpose
,
He
wil
needs
make
S.
Chrisostome
to
be
of
his
opinion
for
permitting
scriptures
in
vulgar
languages
to
all
sortes
of
people
,
and
that
they
both
learned
and
vnlearned
must
examine
and
discusse
all
their
controuersies
thereby
.
Heare
his
woords
.
S.
Chrisostome
(
saith
he
)
thinketh
it
an
absurd
thing
that
all
men
▪
should
not
thus
medle
with
religion
.
Quomodo
absurdum
non
est
,
&c.
What
an
absurdity
is
that
:
for
money
we
trust
not
other
men
but
count
it
and
tel
it
after
them
,
but
for
more
excellent
things
simply
to
follow
other
mens
sayings
,
especially
sith
we
haue
the
exactest
rule
and
ballance
of
all
the
testimony
of
the
Law
of
God
,
therfore
I
pray
and
beseech
yow
that
yow
wil
leaue
what
this
and
that
man
thinketh
,
&
enquire
all
things
of
the
Scriptures
.
Thus
relateth
he
S.
Chrisostome
:
wherein
truly
there
are
so
many
fraudes
and
shifte●
vsed
,
to
make
S.
Chrisostome
seme
of
his
opinion
,
as
is
strange
in
a
man
of
any
honor
or
shamfastnes
;
and
the
greatest
fraud
o●
all
is
to
peruert
S.
Chrisostoms
whole
meaning
and
discourse
who
handling
this
argument
in
the
later
part
of
his
13.
Homely
which
he
calleth
the
Moralitie
of
that
he
had
said
before
,
Which
things
(
concerning
true●riches
and
pouertie
)
seing
they
are
so
as
I
haue
before
declared
)
let
vs
not
carry
about
with
vs
the
opinions
of
vulgar
men
,
Thus
saith
S.
Chrisostome
,
and
now
let
vs
briefly
examine
how
many
wayes
the
K.
hath
peruerted
this
one
place
,
Quae
cumita
sint
&c.
which
things
being
so
let
not
vs
follow
the
opinion
of
the
vulgar
sort
(
about
true
riches
and
pouerty
)
but
let
vs
consider
thinges
●●
they
be
in
themselues
,
&c.
which
woords
do
wholy
ouerthrow
Sr.
F.
principal
illation
,
that
vnlearned
people
should
not
follow
other
mens
opinions
,
to
wit
,
their
Pastors
in
matters
of
religion
,
but
go
&
try
it
in
scriptures
,
wherof
S.
Chrysostome
neuer
so
much
as
dreamed
.
Secondly
the
first
woords
alleaged
by
the
Kt.
in
Latyn
Quomodo
absurdum
non
est
,
&c.
are
not
so
in
S.
Chrysostome
as
yow
see
by
those
which
I
haue
alleaged
,
which
is
a
token
that
he
had
them
out
of
some
Ministers
notebook
and
read
them
not
himself
.
Thirdly
the
woord
praeposterum
left
out
in
his
translation
importeth
some
fraud
also
,
for
that
this
woord
sheweth
the
comparison
not
to
be
betwene
reading
of
scriptures
&
other
mens
testimonies
,
especially
our
ordinarie
Cath.
Pastors
as
he
would
haue
it
seme
.
Fourthly
those
other
woordes
.
(
But
for
more
excellent
thinges
simplie
to
follow
other
mens
sayinges
)
are
not
in
the
text
as
yow
may
see
by
comparing
it
,
but
are
deceitfully
layd
together
to
make
men
think
that
simple
obedience
or
belief
of
our
teachers
in
Gods
Churche
is
here
reprehended
by
S.
Chrisostome
,
and
that
euery
man
and
woman
is
willed
to
go
to
the
scriptures
.
And
for
this
cause
fifthly
he
translateth
those
woordes
diuinarum
legum
sententiam
the
testimony
of
the
law
of
God
:
where
as
the
sentence
or
determination
of
these
deuine
lawes
heere
spoken
of
by
S.
Chrysostome
,
as
they
be
conteyned
partly
in
scriptures
and
partly
in
the
tradition
of
Gods
Churche
,
which
was
before
scriptures
were
written
,
so
is
it
not
necessary
for
euery
man
and
woman
to
be
remitted
to
reading
of
scriptures
for
learning
them
as
heer
,
is
pretended
.
It
followeth
sixtly
in
S.
Chrysostome
.
Wherfore
I
pray
and
besech
yow
all
,
that
in
these
things
yow
wil
not
stand
vpon
what
this
or
that
man
thinketh
,
&c.
Which
woords
Sr.
F.
translateth
thus
:
I
pray
and
besech
yow
that
yow
wil
leaue
what
this
or
that
man
thinketh
,
&c.
leauing
out
of
purpose
the
woords
that
make
most
to
the
matters
de
hijs
rebus
,
of
these
things
,
to
wit
,
of
true
and
false
riches
,
which
is
the
subiect
handled
by
S.
Chrysostome
.
And
Sr.
F.
would
haue
his
reader●
thinke
(
though
neuer
so
vnlearned
)
that
he
is
prayed
in
all
matters
of
Religion
to
leaue
what
this
or
that
man
thinketh
(
though
it
be
his
Pastor
or
any
other
Cath.
teacher
)
and
enquire
all
those
things
of
the
scriptures
which
is
most
absurd
and
furthest
from
S.
Chrysostom●
meaning
:
And
in
these
very
last
woordes
of
the
Kt.
there
be
two
or
three
shift●s
and
manifest
corruptions
:
for
where
as
S.
Chrysostome
sayth
:
Scripturas
sacras
de
eis
consulatis
,
he
translateth
it
,
and
enquire
all
these
things
of
the
scriptures
,
adding
the
woord
(
all
)
of
purpose
to
disguise
the
meaning
of
S.
Chrysostome
,
as
though
he
would
haue
all
matters
by
euery
man
and
woman
imediatly
searched
out
from
the
scriptures
,
&
as
though
he
had
not
handled
a
particuler
argument
,
for
which
the
scriptures
were
to
be
consulted
against
the
vayne
opinion
of
vulgar
men
about
true
and
false
riches
,
for
which
cause
the
Kt.
cutteth
of
also
the
next
imediat
woords
following
in
the
self
same
sentence
for
explication
of
S.
Chrysostoms
meaning
ac
quae
verae
sint
opes
cognoscatis
,
and
that
yow
may
knowe
which
are
true
riches
.
And
thus
I
haue
byn
longer
then
I
thought
to
be
in
notifying
vnto
yow
this
maner
of
dealing
of
S.F.
and
his
Minister
(
as
in
the
precedent
Chapter
yow
haue
sene
also
about
the
handling
of
Hosius
)
when
they
cite
any
Fathers
or
Authors
of
moment
against
vs
,
which
commonly
is
with
such
fraud
and
deceit
,
corruption
and
mangling
,
as
if
the
controuersy
were
for
mens
shuwes
&
not
soules
,
or
for
shuw-soles
,
or
as
if
it
were
for
some
temporal
and
earthly
tryfles
,
and
not
for
the
euerlasting
possession
of
hel
or
heauen
.
But
let
vs
see
more
of
this
kind
of
proceeding
in
the
Kt.
It
is
re●orded
(
saith
he
)
that
some
of
the
learneder
sort
of
your
Cleargie
haue
vsed
to
say
among
their
friends
:
Sic
dicerem
in
Scholis
.
Sed
tamen
(
manet
in●er
nos
,
&c.
)
I
would
say
so
in
the
Scholes
,
but
yet
(
let
it
be
kept
secret
amongst
our selues
,
)
I
think
the
contrary
.
These
woords
I
do
not
fynd
in
the
Author
by
him
alleaged
cited
in
the
margyn
,
and
therfore
God
knoweth
from
what
forge
they
come
,
perhaps
by
some
Ministers
notebook
,
that
eyther
deuised
or
corrupted
them
in
cyting
.
But
suppose
they
may
be
found
,
and
that
some
Schole
readers
in
matters
eyther
of
philosophie
or
diuinity
(
for
he
specifieth
no
science
)
not
belonging
to
any
article
of
faith
should
say
thus
,
But
harken
yet
further
to
another
charge
immediatly
following
more
heynous
then
this
:
The
Fathers
(
sayth
he
)
yow
haue
mangled
and
depraued
where
their
testimonies
were
pregnant
against
your
errors
,
as
for
example
;
that
plaine
place
of
Gregory
Nissene
,
eam
solummodo
uaturam
,
quae
increata
est
,
colere
&
venerari
d●dicimus
:
we
haue
learned
to
adore
and
worship
only
that
nature
,
which
is
vncreated
:
where
your
Spanish
diuines
in
their
Index
expurgatorius
set
downe
this
direction
,
deleatur
dictio
solummodo
,
put
out
the
word
only
;
and
sundry
such
places
,
as
both
,
our
learned
men
haue
discouered
,
and
in
your
Indices
are
to
be
found
out
,
&c.
Yf
our
Indices
be
extant
(
Sir
)
and
that
in
print
to
shew
to
the
world
what
we
do
in
this
behalf
,
then
is
not
necessary
the
discouery
of
your
learned
men
to
manifest
the
same
,
that
we
thought
to
haue
it
remayn
secret
among
our selues
what
we
do
in
this
behalf
concerning
the
ancient
Fathers
,
&c.
For
who
would
publish
books
and
expurgatorie
Indices
in
all
countreys
of
such
corrections
as
we
think
needful
,
yf
we
would
haue
the
matter
secret
,
but
these
men
must
needs
say
somwhat
though
neuer
so
fond
or
repugnant
to
reason
.
But
for
that
of
later
dayes
,
diuers
sectaries
haue
begonne
to
complayn
greatly
of
the
continuance
of
an
ancient
diligence
vsed
by
the
Cath.
Roman
Churche
for
repressing
heretical
books
and
purging
others
corrupted
by
them
,
with
infinite
impostures
,
false
translations
,
wicked
annotations
,
pernicious
commentaries
postiles
,
arguments
,
obseruations
,
and
other
like
most
pestilent
infections
,
I
shal
be
forced
in
this
place
to
stand
vpon
this
matter
somwhat
,
and
to
open
to
the
reader
the
truth
of
things
about
this
point
,
and
then
shal
we
answere
also
this
particular
obiection
,
of
deleaiur
solummodo
made
heere
by
Sr.
Francis
,
&
els
where
by
many
of
his
cōparteners
as
though
we
meant
to
blot
out
,
all
that
is
against
vs
in
any
sort
of
authors
whatsoeuer
.
First
then
it
is
to
be
vnderstood
,
that
it
hath
byn
an
ould
custome
of
heretiks
and
sectaries
from
the
beginning
not
only
to
wryte
wicked
bookes
themselues
,
Of
this
fraud
of
heretiks
,
But
now
to
this
most
dangerous
assault
of
the
diuel
,
For
what
is
become
(
I
pray
yow
)
of
all
those
volumes
written
by
the
Arrians
,
which
did
set
a
worke
all
the
Cath.
Fathers
and
Doctors
of
diuers
ages
to
answere
them
?
what
is
become
of
the
many
books
of
Pelagius
our
learned
(
though
wicked
)
Brittaine
?
of
Faustus
the
great
Manichie
,
of
whose
great
parts
and
labors
S.
Augustine
himself
that
was
,
his
greatest
aduersary
doth
beare
witnesse
?
of
Petilian
,
Crescentius
,
and
other
wryting
Donatists
?
What
is
become
of
the
200.
books
or
volumes
of
our
Ihon
Wicliffe
or
wicked-beleef
as
Thomas
Walsingham
calleth
him
?
are
they
not
all
gon
?
So
as
yf
our
other
learned
contreyman
Thomas
Walden
Wicliffes
opposite
,
and
some
others
did
not
make
mention
therof
,
and
of
that
number
,
we
should
neuer
haue
knowne
that
he
had
wrytten
so
many
to
his
owne
confusion
.
Wel
then
these
are
the
effects
of
this
holy
industry
of
the
Catholyke
Church
in
censuring
and
condemning
the
wrytings
of
heretyks
,
which
censure
though
it
be
commonly
litle
esteemed
,
but
rather
contemned
by
them
and
their
followers
for
the
tyme
present
,
yet
as
the
figtree
in
the
ghospel
died
and
withered
away
after
the
curse
of
Christ
receyued
so
do
these
men
and
their
works
by
litle
and
litle
dy
in
themselues
after
the
malediction
and
condemnation
of
his
spouse
the
Churche
,
though
presently
it
be
not
seene
,
but
future
tymes
wil
declare
it
,
and
if
we
haue
seene
the
experience
therof
in
15.
ages
past
,
we
may
beleeue
it
also
of
this
,
which
is
the
16.
Let
the
heretiks
vaunt
and
brag
what
they
wil
to
the
contrary
,
and
already
we
see
some
proof
therof
.
For
I
would
aske
yow
,
who
readeth
or
esteemeth
greatly
Martyn
Luthers
works
at
this
day
in
England
(
I
meane
of
Protestants
)
though
they
were
more
perhaps
in
number
then
those
of
S.
Augustine
,
and
much
more
esteemed
for
some
yeares
by
his
fol●owers
,
Oecolampadius
,
Carolstadius
,
Zwinglius
,
and
other
the
first
pillers
of
Protestants
Religion
?
and
if
they
be
eyther
in
contempt
,
or
of
declining
estima●ion
among
their
owne
ofspring
so
soone
,
what
do
we
think
that
they
are
amongst
Catholyks
,
and
wil
be
to
their
posterity
when
this
tempest
shal
be
blowne-ouer
,
and
the
Churche
restored
to
a
calmer
season
againe
?
And
thus
much
of
the
effects
of
this
diligence
as
also
of
the
necessary
causes
inducing
to
vse
the
same
,
which
may
be
greatly
confirmed
by
the
contrary
effects
to
be
seene
among
heretyks
and
sectaries
where
this
diligence
is
not
,
or
cannot
be
vsed
,
nor
if
it
were
,
can
it
haue
the
forsayd
benediction
of
good
successe
,
for
that
God
the
giuer
of
that
benediction
is
not
with
them
;
&
so
we
see
that
among
them
all
sectaries
books
whatsoeuer
are
read
promiscuously
of
all
men
and
women
,
euen
the
Turks
Alcaron
it self
,
Macheuile
&
Bodin
tending
to
Atheisme
,
and
baudy
Boccace
,
with
the
most
pestilent
English
Pallace
of
Pleasure
(
all
forbidden
among
vs
Catholyks
)
are
read
and
studied
by
whome
it
lyketh
them
,
wherby
it
must
needs
ensue
,
that
the
peoples
iudgment
&
affections
are
pittifully
infected
with
poyson
in
euery
kynd
where
no
prohibition
is
vsed
to
the
contrary
.
The
only
diligence
that
is
vsed
at
this
day
among
them
is
to
prohibit
and
keep
out
Catholyke
books
,
And
this
being
so
let
vs
se
now
a
litle
what
maner
of
diligence
the
catholyke
Churche
doth
vse
in
repressing
heretical
books
and
purging
other
by
heretiks
infected
.
Lutherans
,
Zwinglians
,
Anabaptists
,
Caluinists
,
Swinkefeldians
,
Libertines
,
Trinitarians
,
new
Arrians
;
and
others
,
to
infect
the
world
withal
,
The
second
rule
is
;
That
all
Archeretyks
that
haue
byn
Authors
of
seueral
sects
since
that
tyme
,
as
Luther
,
Zwing●ius
,
Caluyn
,
Balthasar
,
Pacimontanus
Swin●feldius
,
and
other
lyke
are
condemned
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
corrupt●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
from
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
,
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
,
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
,
Gregory
Nissene
(
as
falsely
and
fraudulently
Syr
F.
doth
set
it
downe
)
but
of
a
farre
later
greeke
author
named
Antonius
Abbas
of
whome
they
say
thus
in
their
Index
:
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
vnderstand
,
that
these
learned
men
which
gaue
this
censure
esteemed
not
the
sentence
to
be
eyther
of
Gregory
Nissene
(
as
Sr.
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
Sr.
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
,
&
Protestants
themselues
wil
not
deny
,
as
for
example
,
where
they
say
:
Deus
non
omnium
Deus
est
.
God
is
not
God
of
all
men
.
And
agayne
:
Largire
pio
,
&
peccatori
ne
succurras
.
And
thus
yow
se
that
we
haue
iustified
the
practise
of
our
Churche
in
this
behalf
,
and
haue
shewed
the
quarrels
to
be
vayne
and
foolish
,
and
not
sincerely
treated
by
him
;
and
when
all
is
sayd
and
considered
,
yow
shal
fynd
it
farre
from
his
purpose
,
which
is
and
ought
to
be
to
proue
,
if
he
could
that
we
forbid
lay
men
to
meddle
in
matters
of
religion
,
which
●e
proued
first
for
that
they
had
not
the
scriptures
in
English
,
and
then
for
that
we
peruert
(
as
he
sayth
)
the
ancient
Fathers
with
the
censure
of
deleatur
when
any
sentence
lyketh
vs
not
.
Of
which
two
proofes
whether
is
most
from
the
purpose
let
the
reader
iudge
,
who
hath
heard
them
both
discussed
.
The
calling
in
of
O.
E.
But
wil
yow
heare
now
in
a
woord
or
two
,
what
Sr.
F.
Francis
souldiar
of
supply
O.E.
saith
in
this
point
?
they
teach
that
laymen
may
not
medle
with
,
matters
of
religion
,
that
is
,
that
Princes
haue
no
power
to
reforme
the
Churche
nor
make
Ecclesiastical
lawes
.
Yea
(
Syr
Minister
)
wil
yow
run
out
at
that
hole
?
and
is
that
the
meaning
of
the
Kt.
assertion
?
How
then
followeth
the
second
part
;
that
therby
we
make
all
laymen
carelesse
of
God
and
all
godlynes
?
and
how
doth
the
Kt.
himself
go
about
to
defend
it
by
saying
,
that
we
barre
●ay-men
from
reading
scriptures
in
English
?
can
this
be
vnderstood
only
of
Princes
and
their
authority
to
make
ecclesiastical
lawes
?
Who
euer
saw
such
brasen
faces
,
as
not
to
blush
thus
to
disagree
?
But
harken
to
his
inference
vpon
this
bold
assertion
and
confesse
that
he
may
beare
the
bel
for
impudency
.
Yf
the
Papists
(
sayth
he
)
do
so
remoue
lay-men
from
gouernment
in
Eeclesiastical
causes
that
they
need
not
to
care
how
God
is
serued
then
are
they
not
wronged
by
Sr.
Francis
,
&c.
Who
would
loose
tyme
to
dispute
with
this
compagnion
,
and
much
lesse
to
answere
him
in
his
●rantick
contumelious
speech
against
F.
Persons
,
which
all
men
knowing
to
be
vniust
and
false
and
so
to
be
prooued
by
infinit
witnesses
,
and
to
proceed
only
from
a
slaunderous
and
ignominious
tongue
of
a
lewd
malitious
minister
,
is
rather
to
be
●ontemned
then
answered
.
And
so
this
shal
suffice
for
examination
of
this
position
.
ABOVT
S.
THOMAS
of
Canterbury
whether
he
were
a
traytor
or
no
as
malitiously
he
is
called
by
sir
Francis
and
O.
E.
and
what
notorious
impostures
both
they
and
Fox
do
deuise
to
disgrace
him
,
against
the
testimony
of
all
ancient
wryters
.
CAP.
X.
BVt
now
we
must
come
to
a
greater
controuersy
about
S.
Thomas
Becket
Archbishop
of
Canterbury
whome
Syr
Francis
without
all
occasion
bringeth
into
controuersy
among
other
impertinent
points
to
maintayne
matter
of
talk
.
For
his
subiect
being
of
lay-men
debarred
the
scriptures
,
and
therby
,
(
as
he
sayth
)
made
carelesse
of
God
&
all
godlynes
;
how
might
it
fal
to
his
purpose
(
think
yow
)
to
rayle
at
this
blessed
archbishop
martyred
so
long
agoe
,
and
raigning
now
in
heauen
for
so
many
hundred
yeares
;
but
that
such
prince-parasits
as
these
,
do
think
they
cannot
grace
themselues
sufficiently
with
Kings
and
Queenes
now
a
dayes
in
England
,
except
they
haue
a
fling
at
this
ho●y
man
who
stood
in
the
gappe
and
lost
his
lyfe
for
the
defence
of
his
Churches
liberty
.
Wherfore
Sr.
F.
hauing
both
falsely
and
foolishly
witten
in
the
watchword
,
that
among
Catholyks
there
was
no
more
required
at
lay-mens
handes
to
the
exercise
of
pie●y
,
but
only
to
go
deuoutly
to
masse
,
and
to
confession
once
a
yeare
,
and
then
though
he
were
to
be
taynted
with
the
grossest
sinnes
,
yet
Rome
had
a
trick
to
hale
them
into
the
rabble
of
their
saints
and
so
to
canonise
them
.
Yow
se
how
liberal
this
gentleman
is
in
canonizing
,
that
requireth
no
more
perfection
,
but
once
a
yeare
to
go
to
masse
and
confession
,
and
then
he
addeth
:
Of
this
we
haue
example
of
Tho.
Becket
in
K.
Henry
the
3.
his
tyme
,
whose
treason
to
the
Prince
was
apparant
and
manifest
,
&c.
Thus
saith
he
in
his
Watchword
,
wherin
the
Warder
tooke
him
vp
for
diuers
vntruthes
and
absurdities
as
namely
for
saying
that
we
hold
it
for
sufficient
perfection
of
holines
,
to
heare
masse
and
confesse
once
a
yeare
,
and
that
a
man
may
be
a
Saint
▪
with
vs
yea
canonized
though
he
be
taynted
with
the
grossest
sinnes
that
may
be
:
That
S.
Tho.
of
Canterbury
was
such
a
one
canonized
in
the
tyme
of
K.
Henry
the
third
,
&c.
which
last
point
(
to
omit
the
rest
)
about
the
tyme
of
the
death
,
To
examyne
a
litle
(
saith
he
)
the
State
of
this
Becket
,
who
was
a
traitor
as
I
do
affirme
(
and
not
I
only
but
[
*
](A09112-e48770-b)
*
None
euer
except
some
late
heretiks
.
many
before
me
)
against
king
Henry
the
second
,
but
(
to
vse
the
words
of
my
author
)
taken
vp
and
shryned
for
a
new
saint
made
of
an
old
rebel
50.
yeares
after
his
death
,
which
was
in
the
fourth
yeare
of
king
Henry
the
third
,
&c.
But
this
being
so
notorious
an
vntruth
(
if
he
meane
of
his
canonization
as
by
his
former
woords
in
the
Watch
word
may
appeare
)
&
he
being
reprehended
for
it
before
(
as
yow
haue
heard
)
for
modesties
sake
should
at
least
haue
named
his
author
for
some
shew
or
defence
.
For
if
it
be
Iohn
Fox
,
or
some
such
other
of
as
light
credit
as
himself
,
you
see
what
cogging
it
is
one
of
them
to
aleadge
another
,
especially
seing
Fox
also
citeth
the
same
woords
,
with
the
same
parenthesis
(
to
vse
the
words
of
my
author
)
but
neyther
the
one
or
the
other
citeth
any
author
at
all
.
And
most
certayne
it
is
that
neuer
any
author
of
credit
in
the
world
said
or
wrote
that
S.
Thomas
eyther
practised
treason
or
was
made
a
saint
in
K.
Henry
the
3.
his
tyme
,
as
in
the
former
woords
of
his
watch
our
knight
affirmed
,
for
that
his
conten●ion
was
with
K.
Henry
the
2.
grand
father
to
K.
Henry
the
3.
and
his
canonization
was
by
Pope
Alexander
the
3.
many
yeares
before
K.
Henry
the
3.
was
borne
,
as
all
wryters
do
agree
.
And
the
poore
shift
which
heere
the
knight
runneth
vnto
for
saluing
of
his
former
error
(
to
wit
that
S.
Thomas
his
body
was
translated
,
We
haue
an
example
(
saith
he
)
of
Thomas
Becket
in
Henry
the
3.
his
tyme
,
whose
treasons
to
the
prince
were
apparant
and
manifest
,
&c.
And
is
it
not
hereby
apparent
and
manifest
,
that
he
told
vs
before
that
Tho.
Becket
committed
treasons
vnder
Henry
the
3●
and
can
this
be
excused
now
with
telling
vs
that
his
body
was
translated
vnder
Henry
the
3
?
But
these
are
the
ordinary
shifts
which
our
aduersaryes
vse
when
they
are
taken
trip
,
to
runne
to
impertinent
matter
,
therby
to
dazel
the
eyes
of
the
reader
.
Let
them
read
but
Iohn
Stow
in
the
25.
yeare
of
K.
Henry
the
2.
his
raigne
,
which
was
of
our
Lord
1179.
and
41.
before
the
translation
of
S.
Thomas
his
body
mentioned
heere
by
them
and
they
shal
find
that
both
the
s●d
K.
Henry
the
2.
and
K.
Lewes
of
France
went
in
pilgrimage
to
S.
Thomas
his
Tombe
and
offered
rich
Iewels
for
their
deuotion
being
but
8.
yeares
after
his
death
which
happened
in
the
yeare
1171.
So
as
herby
is
seene
that
he
was
canonized
vnder
K.
Henry
the
2.
and
not
the
third
.
To
which
effect
also
and
for
cleering
this
whole
story
let
the
ancient
authentical
authors
be
read
which
liued
with
S.
Thomas
or
presently
after
him
as
for
example
those
fiue
that
wrote
his
whole
lyfe
,
actions
and
death
,
Herbert
Hoscan
afterwards
Cardinal
,
Iohn
Salisbury
bishop
of
Charters
,
Allen
Abbot
of
Teukesbury
,
William
and
Edward
monks
of
Canterbury
,
all
which
liued
with
him
,
as
did
also
Peter
of
Blois
Archdeacon
of
Wels
.
And
soone
after
vnder
K.
Richard
the
first
,
sonne
to
K.
Henry
the
second
,
wrote
Roger
Houeden
doctor
and
cheef
reader
of
diuinity
in
Oxford
the
whole
life
of
S.
Thomas
,
as
is
extant
in
his
story
,
and
so
did
Nubergensis
also
handle
thesame
at
the
same
tyme
,
and
so
consequently
after
these
,
Mathew
Paris
,
Mathew
of
Westminster
,
Thom.
Walsingam
,
Polidor
Virgil
,
and
others
downewards
in
their
histories
,
all
which
do
agree
in
this
point
against
Sir
Francis
.
First
that
S.
Thomas
was
slayne
and
canonized
vnder
Pope
Alexander
the
3.
and
K.
Henry
the
second
,
and
not
vnder
Henry
the
3.
his
nephew
,
and
secondly
that
he
was
a
most
holy
man
of
lyfe
,
euen
setting
the
priuiledge
of
his
martyrdome
a
side
,
and
neyther
taynted
with
grosse
sinnes
as
these
grosse
tongues
do
slaunder
him
nor
comitted
euer
any
point
of
treason
against
his
king
,
but
as
primate
and
head
of
the
English
Churche
stood
for
the
Ecclesiastical
libertyes
therof
as
in
conscience
he
was
bound
,
and
by
the
issue
of
this
my
reioynder
shal
appeare
.
Wherin
first
I
must
note
vnto
yow
that
the
knight
in
the
beginning
of
the
combat
about
S.
Thomas
of
Canterbury
doth
complayne
that
I
in
my
former
answere
seemed
to
threaten
,
that
they
who
striued
against
Saynts
would
remayne
in
the
end
with
broken
heads
and
that
in
some
place
I
speak
of
bastinados
,
but
all
this
is
but
picked
matter
by
him
to
make
a
quarrel
for
wel
he
knoweth
,
that
this
is
not
to
be
vnderstood
but
figuratiuely
,
and
that
we
are
not
to
enter
bataile
or
to
stand
with
so
puissant
a
knight
in
material
armes
.
Wherfore
the
bastinados
or
broken
heads
which
I
say
he
is
like
to
gaine
by
fighting
with
saints
is
in
his
credit
and
reputation
with
men
,
And
for
the
first
about
his
lyfe
and
conuersation
,
whatsoeuer
S.F.
tatleth
of
grosse
sinnes
here
or
els
where
,
most
certayne
and
cleere
it
is
,
that
all
the
foresaid
ancient
authors
,
and
whosoeuer
hath
wrytten
of
him
besides
(
notwithstanding
they
wrote
vnder
the
foresaid
K.
Henry
his
enemy
or
Richard
the
first
his
sonne
)
do
giue
most
high
prayses
to
this
man
for
his
integrity
of
lyfe
according
to
those
words
of
D.
Houeden
:
Ihon
Fox
by
name
,
after
he
hath
shewed
the
greatest
gaule
against
him
,
yet
confessing
the
helps
of
nature
that
were
in
him
(
to
vse
his
owne
words
)
he
addeth
:
Besydes
this
(
sayth
he
)
he
was
of
a
chast
and
strickt
lyfe
yf
the
histories
be
true
.
Mark
Iohn
Fox
his
exception
(
if
the
histories
be
true
)
&
why
should
he
cal
in
doubt
auncient
histories
,
more
in
this
point
,
then
in
others
?
But
yow
must
vnderstand
that
this
Fox
hauing
a
special
spite
against
this
blessed
man
,
&
being
desirous
by
all
meanes
possible
to
disgrace
him
and
his
actions
in
his
false
lying
martyrologe
,
and
finding
no
authors
in
the
world
before
Luthers
heresy
to
serue
his
purpose
or
to
speak
or
wryte
euil
of
him
,
but
all
rather
highly
in
his
commendation
,
what
course
taketh
the
miseriable
man
think
yow
?
truly
a
most
desperate
,
which
is
to
vse
these
authors
against
themselues
and
against
both
their
owne
sayings
and
meanings
and
so
patcheth
he
vp
,
as
it
were
out
of
them
a
long
treatese
and
narration
of
aboue
40.
pages
of
paper
against
S.
Tho.
pretending
to
take
it
out
of
the
foresaid
authors
,
but
yet
spicing
it
with
so
many
●fs
&
ands
,
And
this
is
the
dealing
of
Iohn
Fox
in
cyting
and
corrupting
authors
,
as
after
shal
appeare
more
particularly
.
But
Sir
Francis
taketh
another
course
which
is
to
tel
his
tale
at
his
pleasure
,
without
cyting
any
testimony
or
author
at
all
,
wherof
I
take
the
reason
to
be
that
which
Iohn
Fox
telleth
vs
in
these
words
plainly
:
Iohn
Fox
discrediteth
all
ould
wryters
.
Pag.
204.
col.
1.
n.
4.
Scarse
any
testimony
is
to
be
taken
of
that
age
,
being
all
blynded
and
corrupted
with
superstition
.
Thus
he
saith
and
this
is
the
cause
why
Sir
F.
alleageth
no
author
,
and
Fox
forceth
them
to
speake
as
he
would
haue
them
.
But
I
would
aske
Iohn
Fox
againe
,
if
no
wryter
of
the
age
it self
wherin
S.
Tho.
liued
be
to
be
credited
about
his
affaires
,
how
shal
we
beleeue
wryters
of
later
ages
that
must
needs
take
it
from
the
former
,
if
they
write
with
foundation
&
not
deuise
matter
of
themselues
?
Againe
,
I
would
aske
whether
it
be
probable
that
so
great
a
king
as
K.
Henry
the
second
was
,
could
get
no
man
to
wryte
the
Story
indifferently
for
him
in
his
age
?
How
likely
a
fiction
is
this
of
Fox
?
And
this
may
be
sufficient
for
the
first
point
;
for
seing
all
the
foresaid
wryters
and
their
woorks
are
ful
of
high
prayses
of
S.
Thom.
for
his
sanctity
and
perfection
of
lyfe
,
and
for
that
cause
are
specialy
discredited
heere
by
Iohn
Fox
it
shal
be
sufficient
to
remit
the
reader
in
this
behalf
to
the
said
volumes
and
wrytings
before
mentioned
.
For
the
second
which
is
his
cause
with
the
king
whether
his
resisting
as
Primate
of
England
for
liberty
to
the
English
Churche
were
treason
to
the
K.
or
no
,
If
in
euery
contention
or
dissention
,
that
a
bishop
,
Iohn
Baptist
also
must
be
accompted
a
traitor
that
dealt
so
peremptorily
with
his
king
Herod
his
liege
lord
in
temporal
affaires
.
Or
yf
yow
wil
haue
examples
of
christian
princes
,
S.
Ambrose
must
be
a
traytor
,
first
for
resisting
openly
his
●ord
and
King
,
S.
Hilarius
also
and
S.
Athanasius
shal
be
traytors
for
their
contentions
with
Constantius
their
lawful
Emperor
and
temporal
lord
who
banished
them
from
their
bishopricks
,
and
the
former
of
the
two
wrote
two
vehement
books
and
inuectiues
against
the
said
Emperor
,
and
yet
no
man
euer
accompted
him
a
traytor
for
thesame
,
but
rather
a
great
Saynt
,
for
his
christian
liberty
and
constancy
.
S.
Chrysostome
in
like
maner
shal
be
condemned
for
a
great
traytor
who
had
greater
contentions
with
his
temporal
lords
Arcadius
and
Honorius
christian
Emperors
,
made
prayer
to
him
now
dead
for
pardon
of
his
fathers
synnes
;
as
did
also
often
both
our
K.
Henry
the
second
himself
and
his
sonne
for
the
offence
of
his
father
,
Thus
wrote
the
Warder
then
,
and
what
replyeth
now
our
knight
or
his
minister
to
all
this
?
yow
shal
heare
the
knight
in
his
owne
woords
:
Who
(
saith
he
)
but
such
a
one
as
hath
sold
himself
to
all
impudency
and
shamelesse
gaynsaying
the
truth
,
Heer
yow
se
the
knight
in
a
great
heat
,
but
his
minister
O.
E.
answereth
somwhat
more
temperately
saying
only
,
that
These
examples
fit
not
Thomas
Becke●s
cause
.
Wel
then
of
two
poynts
contayned
in
this
matter
,
the
one
we
haue
gotten
that
in
some
cases
,
spiritual
prelates
,
though
subiects
in
temporalityes
may
reprehend
and
resist
,
yea
chasten
also
by
Ecclesiastical
punishment
their
liege
lords
and
temporal
princes
without
being
traytors
for
the
same
.
The
second
whether
the
examples
be
like
,
we
are
to
examine
a
litle
in
this
place
.
And
first
I
would
aske
our
minister
that
denyeth
the
fitnes
of
the
examples
,
vt
ecclesiae
vasa
iam
traderemus
,
&c.
when
it
was
proposed
vnto
vs
in
the
Emperours
name
that
wee
should
deliuer
him
the
vessel
of
our
churche
I
gaue
this
answere
.
If
any
thing
of
my
owne
were
demaunded
,
eyther
land
howse
gold
or
siluer
I
would
easely
yeild
vnto
him
any
thing
that
were
belonging
vnto
mee
.
But
from
the
Churche
of
God
I
told
him
that
I
could
take
nothing
,
for
that
I
had
receyued
it
not
to
deliuer
but
to
keep
.
And
that
with
this
I
had
respect
also
of
the
Emperours
saluation
.
For
that
it
was
neyther
expedient
for
mee
to
giue
,
nor
for
him
to
receyue
.
Accipiat
ergo
vocem
liberi
sacerdotis
,
&c.
Let
his
Maiestie
then
receyue
the
word
of
a
free
priest
if
he
wil
haue
care
of
his
owne
saluation
,
let
him
cease
to
offer
iniury
to
Christ
.
Lo
here
the
answeare
of
an
ecclesiastical
Prelate
but
a
temporal
subiect
to
his
highest
Prince
,
doth
not
this
seeme
to
bee
speach
of
some
Catholyke
Bishop
to
a
Protestant
Prince
that
would
inuade
Churche
goods
&
possessions
against
which
poynt
S.
Ambrose
was
so
resolute
to
stand
as
he
sayth
in
the
same
place
:
that
yf
sorce
were
vsed
towards
him
his
flesh
might
bee
troubled
but
not
his
mynd
,
and
that
he
was
readie
yf
the
Emperour
would
vse
his
kingly
authority
in
offring
violence
to
stuffer
that
which
belonged
to
a
good
Priest
to
beare
.
And
what
doth
this
differ
now
from
the
cause
of
S.
Tho.
of
Canterbury
who
stood
vpon
defence
of
his
Ecclesiastical
iurisdiction
against
K.
Henry
his
temporal
Prince
that
vsurped
the
same
.
Heare
the
words
of
S.
Thomas
himself
vsed
to
K.
Henry
in
a
Councel
at
Chynon
in
France
as
D.
Houeden
sets
them
downe
:
Non
deberetis
Episcopis
praecipere
absoluere
aliquem
vel
excommunicare
trahere
Clericos
ad
saecularia
examina
iudicare
de
decimis
,
de
ecclesits
interdicere
Episcopis
ne
tractent
de
●ransgressione
fidei
vel
Iuramenti
,
&c.
Yow
ought
not
to
take
vpon
yow
to
commaund
Bishops
to
absolue
or
excomunicate
any
man
neyther
to
draw
cleargie
men
to
the
examinations
of
seculars
,
neyther
to
iudge
of
tythes
or
of
churches
or
to
forbid
Bishop●
to
treat
of
transgressions
against
faith
,
or
against
oathes
broaken
or
the
like
,
&c.
Doe
not
wee
seme
to
heare
in
this
place
the
voice
of
S.
Ihon
Baptist
to
his
K.
Herod
.
It
is
not
lawful
for
the
to
haue
the
wyfe
of
thy
brother
.
But
let
vs
heare
an
other
controuersy
of
his
with
another
Emperour
more
deuout
&
religious
then
the
former
,
S.
Chrisostome
with
Arcadius
and
Honorius
his
Princes
&
Emperours
and
with
their
wyues
when
he
kept
some
of
them
by
force
out
of
his
churche
about
ecclesiastical
liberty
and
iurisdiction
also
.
And
that
also
of
S.
Athanasius
&
Hilarius
against
Constantius
their
Emperour
and
supreme
head
also
according
to
the
Protestants
opinion
in
spiritual
matters
,
for
that
he
fauored
Arrians
,
deposed
Catholike
Bishops
and
made
himself
vmpyre
in
ecclesiastical
affayres
as
Protestants
Princes
doe
now
a
dayes
.
Did
S.
Tho.
Primate
of
England
say
or
write
more
to
K.
Henry
at
any
tyme
then
S.
Gregorie
Nazianzen
a
particular
Archbishop
sayd
vnto
his
Emperour
that
was
present
and
angry
with
him
.
The
cheif
and
onelie
contention
of
king
Henry
with
the
Archbishop
as
before
in
part
you
haue
heard
was
about
ecclesiastical
iurisdiction
as
the
articles
set
downe
by
all
wryters
doe
testify
,
that
no
Bishop
might
appeale
to
the
Sea
Apostolike
without
licence
of
the
king
that
no
seruant
or
tenant
holding
of
the
king
might
be
excommunicated
without
his
licence
,
that
no
Bishop
should
bee
able
to
punish
any
man
for
periury
or
breaking
his
faith
,
that
all
cleargie
men
might
bee
forced
to
secular
iudgments
as
all
controuersyes
also
pert●yning
to
tythes
and
other
like
cases
.
And
now
yf
these
controuersyes
should
haue
fallen
out
as
in
part
they
did
betweene
the
auncient
christian
Emperours
and
the
holy
Bishops
before
named
would
they
not
think
you
haue
stood
in
them
with
no
lesse
feruour
then
S.
Thomas
did
.
But
now
let
vs
heare
and
examine
how
Syr
F.
doth
proue
this
holy
Archbishop
to
bee
a
traytor
.
Thus
he
writeth
of
the
beginning
of
the
controuersy
.
There
was
(
as
authors
doe
affirme
)
in
that
time
of
Henrie
the
second
,
more
then
a
hundred
murthers
besydes
other
felonyes
proued
vpon
the
cleargie
which
when
the
king
would
haue
punished
according
to
the
lawes
of
the
land
,
Becket
opposed
himself
and
beardeth
the
king
in
this
so
iust
an
action
,
vnder
title
of
standing
for
the
libertyes
of
the
Churche
&
from
this
straunge
ground
these
proceedings
ensued
.
In
which
words
of
the
knight
there
is
to
bee
noted
first
that
where
he
saith
:
authors
doe
affirmè
that
more
then
a
hundred
murders
besides
other
●ellonies
were
proued
vpon
the
cleargie
:
no
other
author
is
found
to
mention
any
such
thing
but
onelie
Nubergensis
who
yet
doth
not
say
that
they
were
proued
vpon
the
clergie
,
but
his
words
are
:
that
it
was
said
to
haue
byn
tould
the
king
at
a
certaine
time
that
aboue
a
hundred
murders
had
byn
committed
within
the
kingdome
of
England
since
his
raigne
,
by
Cleargie
men
.
In
which
woords
as
you
see
Nubergēsis
doth
not
say
,
that
it
was
true
,
or
that
it
was
proued
,
as
our
knight
doth
:
and
secondly
he
speaketh
of
the
whole
tyme
of
king
Henries
raigne
,
vntil
this
contention
,
which
was
some
14.
or
15.
yeares
:
and
thirdly
the
falling
out
of
the
Archbishop
with
the
king
was
not
for
that
he
would
not
haue
these
clergie
men
punished
if
they
had
offended
(
as
wickedly
this
knight
giueth
to
vnderstand
,
saying
presently
after
;
This
proud
prelate
durst
protect
fellons
and
murderers
against
the
king
and
iustice
of
the
lan●
)
but
the
controuersy
was
only
about
the
maner
of
punishing
those
that
did
offend
,
and
by
what
iudges
and
iurisdiction
they
should
be
punished
,
to
wit
whether
by
ecclesiastical
or
temporal
power
,
for
that
the
Archbishop
affirmed
that
equity
required
that
clergie
men
offending
should
first
be
iudged
condemned
and
degraded
by
ecclesiastical
power
according
both
to
the
cannon
lawes
as
also
the
municipal
lawes
of
the
land
confirmed
by
all
former
Christian
Kings
from
the
first
conuersion
of
England
,
and
that
they
being
thus
condemned
,
should
be
deliuered
to
secular
power
for
execut●on
of
the
sentence
,
which
is
a
case
that
fa●leth
out
dayly
in
Spayn
,
Italy
,
France
and
other
Cath.
contreys
,
where
Bishops
do
defend
their
Ecc●es
.
iurisdiction
in
punishing
Eccles.
persons
,
taking
them
also
by
force
of
censures
out
of
secular
iudges
hands
when
occasion
is
offered
without
all
note
of
rebellion
or
treason
.
And
no
lesse
was
this
law
of
the
realme
of
England
confirmed
by
ancient
parliaments
and
other
antiquities
then
were
the
secular
lawes
,
for
which
Sr.
F.
standeth
,
and
fondly
calleth
the
defence
of
eccles.
lawes
treason
and
rebellion
.
Wherfore
hauing
set
downe
so
false
a
relation
of
the
beginning
of
this
controuersy
(
falsifying
Nubergēsis
,
as
yow
see
,
in
many
points
)
he
doth
prosecute
the
same
with
lyke
vntruth
,
as
presently
yow
shal
see
.
And
first
he
beginneth
with
a
certayne
letter
of
Maud
the
Empresse
vnto
the
Archbishop
which
she
wrote
at
the
instance
of
the
King
her
sonne
,
and
vpon
the
information
of
such
courtyers
as
were
contrary
to
the
Bishop
and
his
cause
.
In
which
letters
she
chargeth
him
,
that
(
to
vse
S
●
.
F.
owne
words
)
as
much
as
in
him
lay
,
he
went
about
to
disinherit
the
King
and
depriue
him
of
his
crowne
.
Whervnto
I
answere
,
that
truth
it
is
,
Iohn
Fox
hath
such
a
letter
of
the
said
Empresse
Maud
without
telling
where
,
as
the
report
is
)
which
sheweth
that
these
were
but
suspitions
only
and
reports
of
his
enimies
;
But
let
vs
heare
further
Sr.
F.
his
words
pretending
a
more
certayne
proof
,
of
treason
&
rebellion
in
S.
Thomas
:
But
if
the
Empresse
(
saith
he
)
might
be
thought
to
speak
partialy
on
the
K.
her
sonnes
behalf
,
yet
the
two
Card.
sent
by
the
Pope
to
heare
all
this
controuersy
,
out
of
question
wil
not
condemne
him
without
iust
cause
,
and
yet
in
a
letter
sent
from
them
to
the
Pope
,
they
do
condemne
him
,
&c.
Yf
S.
F.
proue
himself
a
true
K
●
.
in
verifying
this
one
poynt
which
here
he
sayth
,
I
am
to
pardon
much
of
that
which
hath
passed
before
:
But
yf
in
this
matter
of
so
great
moment
he
be
taken
in
lyke
falshood
,
who
wil
then
trust
him
hereafter
?
Let
vs
examine
then
the
matter
&
I
wil
haue
none
other
euidences
or
witnesses
but
his
owne
woords
:
for
presently
after
he
setteth
downe
a
part
of
the
letter
of
William
and
Otho
.
Card.
sent
by
Pope
Alexander
to
heare
the
cause
betwene
the
King
&
the
Archbishop
and
hauing
trauayled
therin
,
the
King
being
in
Normandie
and
the
Archb.
at
Paris
,
they
found
the
matter
more
hard
then
they
imagined
to
compound
,
William
and
Otho
Card.
of
the
Churche
of
Rome
to
Alexander
the
Pope
,
&
●
.
We
comming
to
the
land
of
the
K.
of
England
found
the
controuersy
betwixt
him
and
the
Archbishop
of
Canterbury
more
sharp
and
vehement
then
we
would
,
for
the
King
,
&
the
greater
part
about
him
said
,
that
the
Archbishop
had
s●y●red
vp
the
french
King
greuously
against
him
,
as
also
the
Earle
of
Flaunders
his
kinsman
,
(
who
was
very
louing
and
kynd
to
him
before
)
whome
he
made
his
open
aduersary
ready
to
wage
warre
against
him
,
as
is
by
diuers
euidences
most
certayne
,
&c.
These
are
the
words
of
the
Card.
by
S.
F.
relation
,
which
supposing
they
were
truly
alleaged
,
yet
he
that
shal
consider
and
ponder
them
wel
,
wil
see
that
out
of
them
no
more
can
be
vrged
against
the
Archbishop
,
but
that
the
King
and
those
about
him
did
say
,
that
the
Archbishop
had
styrred
vp
the
K.
of
Fraunce
and
the
Earle
of
Flanders
against
them
,
and
that
this
was
held
by
them
for
most
certayne
vppon
diuers
euidences
.
But
what
these
euidences
were
none
of
them
do
set
down
.
So
that
heere
is
no
condemnation
at
all
from
the
Card
▪
themselues
,
but
only
that
they
relate
what
the
King
and
his
part
sayd
,
and
yet
yow
must
note
that
S.
Francis
(
besydes
other
euil
translation
of
the
words
)
hath
wilfully
corrupted
the
last
clause
of
all
to
make
it
seeme
as
though
it
proceeded
from
the
Card.
iudgment
,
to
wit
,
as
is
by
diuers
euidences
most
certayn
,
wheras
in
latyn
after
the
first
words
:
Asserebat
Rex
&
sucrum
pars
,
&c.
The
king
with
the
greater
part
of
his
affirmed
that
the
Archbishop
had
done
this
&c.
)
yt
followeth
,
Sicut
sibi
pro
ce●to
constabat
,
&
euid●ntibus
apparebat
indicijs
,
as
to
them
it
was
held
for
certayne
and
appeared
by
euident
signes
.
Out
of
which
woords
S.
F.
of
purpose
cutteth
of
both
sibi
and
indicijs
,
for
a
subiect
to
styrre
vp
forrein
states
to
make
warre
vpon
his
soueraygne
,
and
countrey
,
was
at
all
tymes
high
treason
:
but
that
Becket
did
so
by
the
Card
confession
,
was
by
diuers
euidences
most
certayne
.
Therfore
Becket
,
not
now
his
enemies
,
but
his
brethren
the
sonnes
of
his
owne
mother
being
iudges
,
was
a
traytor
.
Lo
heer
the
inuincible
argument
of
our
learned
knight
:
yf
any
man
can
trust
him
hereafter
vpon
his
woords
,
I
shal
much
maruaile
seing
him
so
shamelesse
in
a
matter
so
euident
.
For
who
discouereth
not
the
impudency
of
his
second
proposition
,
when
he
sayeth
that
Becket
did
so
by
the
Card.
confession
,
wh●ras
the
Card.
confesse
no
such
thing
,
but
only
say
that
the
king
and
his
people
did
affirme
it
;
nether
did
the
Card.
say
as
our
Kt.
falsly
chargeth
them
,
that
the
matter
was
certayne
to
them
by
diuers
euidences
,
but
only
that
the
king
sayd
yt
was
certayn
or
seemed
so
to
him
by
diuers
euident
signes
and
coniectures
.
Shamefully
then
hath
our
Kt.
abused
the
authority
of
these
Card.
as
he
doth
comonly
all
authors
that
come
through
his
hands
.
And
with
this
I
end
this
controuersy
of
S.
Thomas
his
cause
with
the
King
:
which
cause
whatsoeuer
the
Kt.
tatleth
to
the
contrary
yet
was
yt
neuer
accoumpted
treason
or
named
so
by
any
author
that
wrote
in
that
tyme
,
eyther
frend
or
foe
,
nor
shal
S.
F.
be
able
to
alleadge
me
any
one
instance
to
the
contrary
before
Luthers
dayes
.
And
as
for
the
King
himself
though
he
pursued
him
eagerly
,
for
that
he
would
not
yeild
to
his
desyre
touching
Eccles.
iurisdiction
,
yet
neuer
is
it
read
that
he
euer
called
or
coumpted
him
for
a
traytor
,
nor
any
forrayne
Prince
whatsoeuer
.
And
within
8.
yeares
after
his
death
(
as
before
I
noted
)
both
he
,
and
Lewes
the
K.
of
Fraunce
went
in
Pilgrimage
to
his
tombe
at
Canterbury
,
which
is
lykely
they
would
not
haue
done
,
nether
the
one
nor
the
other
,
yf
they
had
reputed
him
for
a
traytor
.
Iohn
Stow
putteth
downe
the
relation
thus
.
The
27.
of
August
both
the
Kings
came
to
Canterbury
,
where
they
were
with
due
honor
receaued
,
&c.
Lewes
K.
of
France
offered
vpon
the
tombe
and
to
the
shryne
of
Thomas
Becket
a
riche
cup
of
gold
:
he
gaue
also
that
renowned
pretious
stone
▪
that
was
called
the
regal
of
France
,
which
K.
Henry
the
8.
put
afterwards
in
a
ring
,
&
wore
yt
on
his
thombe
,
&c.
Thus
saith
Stow
out
of
other
authors
.
And
whether
king
Lewes
of
France
would
haue
taken
a
iorney
into
England
to
the
shryne
of
a
man
that
he
knew
,
and
had
talked
withal
few
yeares
before
,
and
would
haue
offered
such
pretious
gyfts
,
yf
he
had
suspected
him
for
a
traytor
,
or
that
his
miracles
had
byn
faynd
as
after
Sir
F.
affirmeth
;
and
whether
king
Henry
himself
being
no
way
forced
therunto
wold
haue
accompained
him
in
such
an
action
to
his
owne
disgrace
(
who
commonly
was
reputed
to
haue
byn
the
cause
of
his
death
)
yf
he
had
held
him
for
a
traytor
,
let
euery
man
iudge
.
And
so
we
shal
passe
from
his
point
to
another
about
his
miracles
wherin
the
cauillers
shew
themselues
more
vayne
,
conscienslesse
and
malitious
(
yf
it
may
be
)
then
in
the
former
.
OF
S.
THOMAS
HIS
myracles
,
and
what
may
be
thought
of
them
,
and
other
such
lyke
,
with
the
malitious
corruption
and
falshood
vsed
by
Iohn
Fox
and
S.
F.
to
discredit
them
.
There
is
handled
also
the
different
manner
of
Canonising
sainctes
in
their
and
our
Churche
.
CAP.
XI
.
AMONG
many
other
arguments
that
I
vsed
in
the
Wardword
for
the
holynes
of
this
Archbishop
(
to
all
which
this
Wastword
answereth
no
one
word
at
all
)
I
said
also
that
many
miracles
haue
byn
recorded
by
graue
authors
and
publike
testimony
of
the
whole
Iland
,
The
first
,
that
the
miracles
of
S.
Thomas
donne
presently
after
his
death
had
a
circumstance
annexed
vnto
them
,
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
,
we
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
.
That
many
are
worshipped
for
Saints
in
heauen
,
whose
soules
are
burning
in
hel
.
And
for
this
in
his
margent
he
quoteth
ex
Auentino
,
So
as
then
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
committed
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
,
of
Clement
,
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
,
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
,
S.
Cyprian
testifieth
also
himself
in
his
Epistle
to
the
Priests
&
Deacons
of
his
Churche
of
Carthage
:
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
Alexandria
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
,
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
Sr.
F.
or
any
other
wrangler
or
calumniator
equal
to
himself
,
tel
me
,
if
any
meane
of
trying
mennes
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
,
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.
[
a
](A09112-e51310-b)
a
Fox
,
act.
&
Mon.
p.
1097.
Fox
and
[
b
](A09112-e51320-b)
b
Ibid.
p.
9●7
.
an.
1536.
Tindal
do
testifie
of
him
,
and
the
other
two
no
lesse
vehement
Zwinglians
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
:
[
*
](A09112-e51340-b)
*
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.
Wel
but
what
did
the
other
two
his
opposite
mates
?
did
they
protest
nothing
?
yes
I
trow
,
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
,
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
.
There
followeth
Iohn
Husse
,
of
whome
I
sayd
,
that
he
held
more
opinions
against
the
protestants
,
[
*
](A09112-e51580-b)
*
Cap.
3.
encounter
;
and
yet
is
he
put
in
Iohn
Fox
his
calender
for
a
solemne
martyr
in
red
letters
vpon
the
second
day
of
May
.
And
the
like
I
might
also
shew
of
the
Waldenses
,
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
,
As
for
Iohn
Wickcliff
there
needeth
no
dispute
or
other
proof
then
Iohn
Fox
himself
and
his
owne
testimony
:
Iohn
Wickcliff
preacher
and
martyr
.
As
touching
Thomas
Bilney
,
admit
he
did
so
,
being
a
man
of
a
timerous
conscience
not
fully
resolued
touching
that
matter
of
the
Churche
,
&c.
And
then
againe
.
It
is
not
impossible
but
that
Bilney
might
both
heare
masse
and
receyue
the
sacrament
,
for
in
that
matter
it
may
be
he
was
not
resolued
otherwise
,
&c.
Neyther
do
I
fynd
in
all
the
articles
against
him
,
that
he
was
charged
with
any
opinion
against
the
masse
or
sacrament
,
which
makes
me
think
that
he
was
yet
therin
ignorant
,
&c.
Thus
answereth
Fox
about
Thom.
Bilney
,
granting
him
as
yow
se
not
to
haue
byn
fully
and
in
all
points
of
his
religion
,
yet
he
setteth
him
downe
in
his
calender
for
a
special
martyr
of
his
Churche
in
great
red
letters
vpon
the
tenth
day
of
March
,
saying
Thomas
Bilney
martyr
.
Whervpon
I
would
aske
Iohn
Fox
how
he
defendeth
the
second
verse
of
S.
Athanasius
his
creed
confirmed
in
the
first
councel
of
Nice
,
that
except
a
man
do
keep
the
whole
entyre
Catholike
faith
,
he
shal
perish
without
all
doubt
eternally
.
Thomas
Bilney
did
not
hold
all
Foxes
relig●on
by
his
owne
confession
,
and
how
then
●oth
he
put
him
in
his
calender
for
a
martyr
of
his
Churche
.
As
for
William
Coubridge
,
whome
we
gaue
for
an
instance
of
Fox
his
martyrs
that
blasphemed
Christ
,
that
Christ
was
not
the
redeemer
but
the
de●eyuer
of
the
world
;
and
the
8.
I
esteemed
(
saith
he
)
the
word
Christ
,
as
a
filthy
word
,
and
therfore
did
blot
it
out
of
my
books
whersoeuer
I
found
it
.
And
the
tenth
:
I
affirmed
and
wrote
,
that
all
those
which
bel●eued
in
the
name
of
Christ
are
damned
to
hel
,
&c.
Thus
do
relate
the
registers
,
but
what
saith
Iohn
Fox
?
being
mad
and
besides
his
right
senses
was
condemned
by
Longland
C.
of
Lincolne
,
and
comitted
to
the
fire
by
him
to
be
burnt
at
Oxford
,
&c.
So
saith
Fox
,
but
he
concealeth
one
thing
which
is
:
that
Coubridge
his
cause
was
sent
by
the
bishop
to
the
L.
Cromwel
Vicegerent
to
the
king
at
this
tyme
in
spiritual
affayres
,
and
that
by
his
voice
also
he
was
condemned
;
as
Alanus
Copus
in
the
foresaid
place
doth
shew
.
But
how
soeuer
this
was
,
yf
it
be
true
that
William
Coubridge
was
mad
and
besides
his
senses
(
as
Fox
here
for
his
excuse
deuiseth
)
how
happeneth
it
then
that
himself
maketh
him
a
martyr
of
his
Churche
&
doth
register
him
vnder
that
name
and
worthy
title
in
his
ecclesiastical
calender
vpon
the
10.
of
October
an.
1539.
Is
not
this
to
make
mad
and
furious
men
pillers
of
his
new
Churche
?
The
last
was
one
Collyns
,
of
whome
Fox
wryteth
thus
:
Colyns
being
besides
his
wits
&
seing
the
priest
holding
vp
the
host
ouer
his
head
at
masse
,
&
shewing
it
to
the
people
he
in
like
manner
counterfetting
the
priest
took
vp
a
litle
dog
by
the
legs
,
&
held
him
ouer
his
head
shewing
him
also
to
the
people
,
for
which
he
was
brought
to
examination
&
condemned
to
the
fyre
,
&c.
This
is
the
narration
of
Fox
himself
touching
Colyns
,
whome
notwithstanding
this
,
he
setteth
downe
for
a
solemne
martyr
vpon
the
foresaid
10.
of
October
in
the
yeare
of
our
Lord
1538.
So
as
heer
no
man
can
deny
,
nor
Fox
himself
doth
,
but
that
he
maketh
diuers
wicked
blasphemous
and
distracted
men
to
be
of
his
martyrs
&
patrons
in
heauen
;
so
with
mad
men
I
leaue
him
among
whome
we
may
wel
account
him
,
whether
we
consider
his
wit
or
wrytings
.
Wel
then
to
returne
to
our
purpose
treated
I
would
aske
our
aduersaryes
which
of
these
two
wayes
hath
more
indifferency
or
reason
in
it
,
to
haue
saints
declared
by
publike
inquisition
,
examination
and
sentence
,
or
by
euery
particular
mannes
iudgment
and
fancy
at
his
pleasure
.
And
thus
much
is
spoken
of
this
matter
by
occasion
of
Syr
F.
his
Pope-made
saints
(
which
must
needs
haue
more
authority
then
Fox-made-saints
)
and
as
for
his
prophane
proposition
(
which
he
calleth
a
prouerb
)
to
wit
,
that
many
be
worshipped
in
heauen
for
saincts
that
are
damned
in
hel
:
But
now
to
return
to
the
Archbishop
S.
Thomas
,
whome
in
particular
our
knight
desyreth
to
discredit
,
let
vs
heare
what
he
sayth
.
First
he
cyteth
out
of
Caesarius
a
monk
,
as
he
calleth
him
;
That
there
was
a
question
made
in
Paris
after
S.
Thom.
his
death
whether
he
were
damned
or
saued
,
Roger
the
Norman
(
who
had
byn
a
special
enimy
to
the
Archbishop
)
saying
that
he
was
damned
,
for
that
heresisted
his
King
,
&
Peter
a
Parisian
,
that
was
chaunter
of
that
Churche
holding
that
he
was
a
true
martyr
.
This
story
out
of
Caesarius
is
in
part
true
,
but
yet
powdered
with
so
many
falsities
&
corruptions
,
partly
by
Sr.
F.
and
partly
by
Iohn
Fox
(
from
whome
he
took
it
)
as
it
is
a
world
to
see
,
and
sheweth
euidently
that
a
man
may
beleeue
nothing
they
alleadge
,
further
then
he
seeth
it
with
his
eyes
.
For
first
they
alleadge
this
author
quite
against
his
owne
meaning
,
Beatus
Thomas
,
&c.
Blessed
,
Thomas
Bishop
of
Canterbury
who
in
our
tyme
hath
fought
for
the
liberty
o●
the
Churche
vnto
death
did
not
shine
by
any
miracles
during
the
tyme
of
his
persecution
,
and
after
his
slaughter
there
hath
byn
much
disputing
,
seme
saying
that
he
was
damned
as
a
traytor
of
the
Kingdome
,
and
others
that
he
was
a
martyr
as
defendor
of
the
Churche
.
And
the
same
question
was
disputed
also
in
Paris
among
the
masters
,
for
M.
Roger
swore
that
he
was
worthie
of
death
albeit
not
such
a
death
as
he
had
,
iudging
the
blessed
mannes
constancy
to
be
a
contumacy
.
On
the
other
side
M.
Peter
chantor
affirmed
vpon
his
oath
that
he
wus
a
worthie
martyr
of
God
,
and
slayne
for
the
liberty
of
his
Churche
.
These
mens
questions
(
or
controuersies
)
Christ
hath
now
dissolued
,
hauing
glorified
him
with
many
and
great
myracles
.
These
are
the
true
words
of
Caesarius
translated
out
of
Latyn
,
and
if
we
wil
see
the
falshood
both
of
Fox
&
his
scholler
Sr.
F.
in
alleaging
this
one
litle
text
only
,
it
shal
not
be
amisse
to
set
it
downe
heere
as
it
is
found
in
Fox
himself
,
first
in
Latyn
and
then
in
English
.
Thus
then
Fox
alleadgeth
Caesarius
his
words
:
Quaestio
Paris●is
inter
magistros
rentilata
suit
virum
damnatus
an
saluatus
esset
ille
Thomas
:
Thus
do
Fox
and
Sr.
F.
alleadge
his
latyn
woords
which
in
English
are
these
:
And
then
immediatly
he
adioyneth
this
continuance
of
his
speech
.
And
thus
haue
yow
the
iudgment
,
and
c●nsure
of
the
schoole
of
Paris
touching
this
question
for
the
taynting
of
Thom.
Becket
.
And
yet
as
you
see
it
was
but
the
altercation
of
two
men
,
the
one
a
Norman
(
as
Fox
saith
)
subiect
at
that
tyme
to
the
king
of
England
,
&
the
other
a
Parisian
subiect
to
the
king
of
France
,
who
in
reason
may
seeme
more
indifferent
for
that
he
was
not
interessed
on
any
side
.
Yet
with
what
face
can
Fox
out
of
these
words
affirme
,
that
here
was
giuen
the
iudgment
and
censure
of
all
the
Vniuersity
of
Paris
,
seing
it
was
but
an
altercation
of
two
priuate
men
only
.
Who
discouereth
not
heer
the
impudent
false
humor
of
Fox
in
calling
it
the
determination
of
the
Vniuersity
of
Paris
?
But
let
vs
now
returne
to
examine
the
notorious
abusing
of
this
short
authority
by
Fox
and
his
scholler
Syr
F.
First
they
cut
of
(
as
yow
see
by
the
text
it self
before
set
downe
in
English
verbatim
)
the
whole
beginning
and
ending
of
the
authors
speech
,
All
these
words
and
sentences
therfore
are
foisted
in
by
Iohn
Fox
euen
in
latin
which
make
the
more
part
or
very
neare
,
of
the
whole
text
by
him
cited
.
He
cutteth
of
(
besides
the
beginning
and
ending
before
mentioned
)
these
words
following
:
first
of
Roger
,
who
though
he
affirmed
him
to
be
worthy
of
death
,
yet
he
addeth
etsi
non
tali
yet
not
of
such
a
death
as
he
had
,
which
words
Iohn
Fox
concealeth
,
as
he
doth
also
the
words
immediatly
following
of
Caesarius
:
beati
viri
constātiam
,
iudicans
contumaciam
;
iudging
the
holy
mannes
constancy
to
be
contumacy
.
After
this
Fox
leaueth
out
those
words
pro
libertate
Ecclesiae
tru●idatum
,
that
he
was
slaine
for
the
libertie
of
his
Churche
,
but
especially
those
that
immediatly
follow
contayning
the
authors
conclusion
of
all
,
which
are
these
:
quorum
quaestionem
Christus
soluit
,
cùm
multis
&
magnis
miraculis
illum
glorificauit
,
whose
question
(
or
controuersy
)
Christ
hath
dissolued
,
in
that
he
hath
glorifyed
him
with
many
and
great
miracles
.
Thus
wrote
Caesarius
,
soone
after
S.
Thom.
his
martyrdome
.
And
now
by
this
one
example
of
playne
forgery
and
cosenage
,
and
by
these
few
lynes
so
corrupted
peruerted
and
altered
,
the
reader
may
imagine
,
what
infinite
falshood
is
to
be
found
in
Fox
his
huge
volume
according
to
this
accompt
.
In
which
vpon
my
conscience
(
and
some
trial
also
)
I
do
think
there
is
scarse
any
one
story
truly
related
in
all
parts
in
that
monstrous
huge
book
.
And
yet
yow
must
mark
also
that
Syr
F.
doth
not
cyte
so
much
as
Iohn
Fox
for
this
allegation
out
of
Caesarius
neyther
any
author
besides
,
Yow
haue
hard
what
falsifications
&
forgeryes
haue
byn
vsed
,
that
yow
may
answere
,
that
eyther
they
were
not
wrought
at
all
,
but
deuised
and
forged
by
fryars
and
monks
:
or
yf
they
were
wrought
in
deed
,
it
was
not
by
the
power
of
God
,
but
of
the
●iuel
and
his
deceauing
spirit
.
Which
later
way
he
taketh
from
the
Iewes
,
who
as
yow
wel
remember
not
being
able
to
deny
the
miracles
wrought
by
Christ
,
obiected
vnto
him
that
he
did
them
by
the
power
of
Satan
and
cast
out
diuels
by
the
hands
not
of
God
but
of
Belsebub
.
that
many
of
these
miracles
might
be
done
by
natural
power
and
meanes
,
though
hidden
to
the
ignorant
.
And
now
tel
me
(
gentle
Reader
)
what
miracles
of
Christ
and
his
Apostles
may
not
be
brought
in
question
and
made
doubtful
by
some
of
these
3.
means
.
And
consider
I
beseech
thee
)
whether
the
spirit
of
heretyks
doth
lead
a
sensual
mannes
vnderstanding
;
Is
it
not
to
doubt
of
all
?
For
what
more
certainty
haue
I
,
or
can
any
man
haue
of
the
auncient
miracles
of
the
primatiue
Churche
,
then
that
diuers
vertuous
and
learned
authors
do
wryte
them
,
who
lyued
in
the
same
tymes
when
the
things
were
done
?
and
when
they
would
haue
byn
contradicted
(
no
doubt
)
by
all
the
world
,
yf
they
had
byn
false
or
forged
,
as
none
euer
of
S.
Tho.
were
called
in
question
by
any
author
of
ancient
tyme
,
so
farre
as
we
vnderstand
.
Againe
I
would
haue
thee
consider
(
good
reader
)
attentiuely
with
thy self
,
And
surely
yf
we
consider
the
whole
course
of
scripture
we
shal
fynd
pious
credulity
to
be
much
more
secure
and
comended
,
S.
Mary
Magdalen
so
much
commended
before
others
but
for
that
she
was
more
prone
then
the
rest
to
beleeue
the
miracle
of
Christs
resurrection
,
when
it
was
told
her
?
And
why
was
S.
Thomas
so
much
reprehended
by
Chryst
,
when
he
said
,
noli
esse
incredulus
,
modicae
fid●i
quare
dubitasti
?
but
for
that
he
doubted
in
his
miracle
vpon
the
going
〈…〉
why
did
Christ
generally
〈…〉
to
all
the
Apostles
togeather
〈…〉
took
his
leaue
of
them
,
but
for
that
as
t●●
Euangelist
specifieth
,
they
had
not
giuen
credit
so
easily
to
such
as
had
reported
the
strange
miracle
of
his
resurrection
to
them
?
Finally
it
is
said
of
charity
omnia
credit
,
and
of
incredulous
people
.
Now
whether
Protestants
or
Catholiks
be
giuen
more
to
this
quality
of
incredulity
in
matters
of
miracles
,
all
the
world
seeth
.
It
is
reported
that
some
yeares
since
,
a
certayne
learned
man
comming
among
a
crue
of
Protestants
that
did
scoffe
merily
at
miracles
,
At
this
story
all
began
to
laugh
hartily
.
And
then
he
told
another
,
that
a
certayne
man
being
dead
and
buryed
,
by
chaunce
in
a
place
,
where
a
certaine
holy
monke
or
friar
had
byn
buried
before
,
as
soone
as
the
dead
body
touched
the
monks
bones
,
he
turned
to
lyfe
againe
.
Then
he
told
them
further
,
that
a
certayne
poor
woman
,
which
was
wont
to
giue
milk
to
monks
,
one
day
had
but
a
litle
panne
ful
of
milk
left
,
and
the
monks
would
needs
eat
it
,
but
she
said
that
she
had
no
more
for
herselfe
.
Then
they
told
her
,
she
should
haue
the
more
for
their
eating
of
that
,
and
so
they
did
eat
it
,
&
after
the
womman
found
more
milk
in
her
daitry
,
then
euer
before
.
This
being
heard
increased
the
pastime
.
After
this
he
told
yet
more
incredible
tales
,
as
that
one
monkes
mule
talked
to
him
vpon
the
way
.
And
that
diuers
monks
coming
to
a
great
ryuer
when
they
could
not
passe
,
one
of
them
made
a
bridge
with
his
cloak
or
cool
.
And
that
one
of
them
falling
into
the
water
,
was
deuoured
by
a
fish
but
shortly
after
gotten
out
againe
of
the
fishes
belly
.
And
that
one
of
these
monks
hearing
that
one
of
his
frends
was
sick
,
took
of
his
girdle
and
sent
it
to
him
,
which
touching
the
sick
,
presently
he
was
wel
.
And
that
other
sick
people
of
incurable
diseases
comm●g
〈…〉
monks
,
and
putting
them
〈…〉
shaddowes
,
were
presently
〈…〉
diseases
.
When
all
these
things
were
told
,
much
iesting
their
was
,
and
some
said
they
were
prety
tales
,
and
some
other
of
a
more
hoat
and
zealous
protestant
spirit
entred
into
indignation
,
saying
that
this
was
abhominable
superstition
,
and
folly
to
beleeue
these
tales
,
or
suffer
them
in
wryting
.
Wherat
the
man
that
had
told
them
was
forced
for
his
owne
defence
,
to
shew
that
all
he
had
recounted
was
wrytten
in
the
holy
scripture
,
changing
a
litle
the
names
of
persons
,
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
wonderful
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
Sr.
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
,
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
ma●
tyrum
etiam
ego
testis
fui
,
vbi
Mediolani
eran●
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
,
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
:
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
.
We
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
●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
,
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
sa●●
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
〈…〉
●gainst
God
,
and
disloyalties
against
Princes
.
CAP.
XII
.
BVT
now
(
saith
the
Warder
)
let
vs
see
his
third
position
,
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
ground
also
,
that
it
was
a
dangerous
and
deadly
sinne
for
any
man
to
disobey
the
Pope
and
his
Clergie
in
any
of
their
orders
inioyned
and
comaunded
,
in
such
reuerence
and
regard
must
he
and
his
Cleargie
be
had
,
that
the
meanest
maspriest
coming
with
authority
from
him
must
be
obeyed
vnder
payne
of
damnation
though
he
command
that
which
is
blasphemous
before
God
in
christians
,
and
disloyal
to
men
in
subiects
.
This
is
his
narration
.
From
which
(
saith
the
Warder
)
yf
we
separate
a
manifestly
or
two
with
some
fond
exaggerations
(
for
without
this
kynd
of
leuen
the
poor
knight
can
make
no
batch
)
as
for
example
,
that
the
Pope
and
his
Cleargy
must
be
obeyed
,
though
they
commaund
blasphemies
against
God
and
disloyalty
against
princes
,
which
is
a
〈…〉
disobedience
(
yf
〈…〉
order
inioyned
by
th●
〈…〉
and
the
like
.
〈…〉
ouerlashings
of
the
〈…〉
obiecteth
is
rather
〈…〉
religion
,
then
any
reproch
at
all
.
For
in
that
he
saith
,
we
obey
the
meanest
priest
as
the
highest
,
yf
he
come
with
authority
of
the
highest
,
he
sheweth
therby
that
we
haue
among
vs
true
obedience
and
subordination
,
and
that
for
conscience
sake
,
not
respecting
so
much
the
person
that
commaundeth
,
as
him
for
whome
,
&
in
whose
name
,
and
authority
he
comandeth
;
and
therin
we
fulfil
the
precept
of
S.
Paul
.
that
this
obedience
must
be
with
such
reuerence
,
humility
and
inward
affection
,
as
vnto
Christ
himself
,
whose
substitutes
our
spiritual
Superiors
be
,
though
neuer
so
meane
or
contemptible
in
mannes
sight
.
Thus
it
was
answered
then
by
the
warder
and
more
also
added
to
that
purpose
out
of
diuers
places
of
scriptures
.
And
how
replyeth
Syr
F.
now
?
Can
he
defend
these
ouerlashing
speeches
?
Can
he
shew
that
any
one
Cathol.
wryter
that
euer
put
pen
to
paper
held
this
most
absurd
ground
,
〈…〉
,
when
〈…〉
almightie
God
.
〈…〉
vpon
him
〈…〉
Now
he
should
〈…〉
substantially
he
〈…〉
proof
wherof
(
saith
he
)
that
which
your
owne
men
haue
wrytten
of
the
infinit
power
of
the
Pope
may
abundantly
suffice
,
namely
though
all
the
world
iudge
in
any
matter
against
him
,
yet
we
ought
to
stand
to
the
iudgment
of
him
,
&c.
And
whosoeuer
is
not
obedient
to
the
lawes
of
the
Churche
of
Rome
,
must
be
denied
an
heretike
,
&c.
And
though
he
draw
infinite
soules
with
him
to
hel
,
yet
no
man
may
presume
to
say
,
why
do
yow
thus
?
&c.
Lo
heer
(
good
reader
)
what
maner
of
proof
this
knight
bringeth
.
First
new
assertions
as
idle
and
doubtful
as
the
first
,
and
cytheth
no
one
author
in
the
margent
where
these
things
are
to
be
found
or
discussed
.
And
secondly
,
yf
all
were
true
,
this
proueth
the
greatnesse
only
of
the
Popes
authority
to
edification
,
not
to
destruction
,
to
good
not
to
euil
,
albeit
the
last
point
wherin
he
affirmeth
,
that
no
man
may
say
to
the
Pope
,
why
do
yow
thus
,
though
he
draw
infinite
soules
with
him
into
hel
(
it
being
an
ordinary
comon
place
,
as
wel
to
all
wryters
and
wranglers
in
their
books
,
as
preachers
&
praters
against
the
Pope
in
their
pulpits
)
we
shal
examin
the
same
afterwards
towards
the
end
of
this
Chapter
against
the
minister
O.E.
for
that
he
vouchsafeth
to
cyte
some
author
for
the
same
,
though
falsly
and
fraudulently
as
yow
shal
see
.
Now
then
let
vs
heare
how
our
knigh●
〈…〉
the
premises
.
〈…〉
And
your
holy
〈…〉
to
tell
vs
in
his
〈…〉
mory
that
Christ
〈…〉
Paul
,
but
him
that
〈…〉
this
diuinity
we
must
obey
●●●
Pope
,
whatsoeuer
Pet●●
and
Paul
teach
vs
to
the
contrary
.
And
this
(
I
hope
)
is
a
sufficient
iustification
of
my
accusation
,
&c.
Lo
how
roundly
he
riddeth
himself
.
But
yet
note
(
good
reader
)
4.
points
of
Syr
F.
diuinity
out
of
this
one
sentence
with
a
preface
conuenient
thervnto
.
The
returne
of
vntruthes
)
was
rather
a
cōuictiue
then
an
inuectiue
,
leauing
M.
Iewel
with
the
commendation
rather
of
a
lying
,
then
blessed
memory
.
And
so
I
dare
auouch
that
any
man
shal
find
him
,
who
hath
tyme
learning
,
store
of
books
,
patience
&
indifferency
to
read
and
examin
him
.
Now
then
let
vs
examin
the
foure
points
before
mentioned
wherof
the
first
is
his
ordinary
slieght
,
wherby
he
alleageth
D.
Hardings
assertion
about
S.
Peter
&
S.
Paul
without
telling
vs
where
,
to
the
end
that
the
truth
of
this
citation
may
not
be
examined
,
and
for
that
〈…〉
playing
〈…〉
iustly
suspect
〈…〉
the
proposition
〈…〉
,
which
is
(
as
〈…〉
of
vs
now
,
not
●●
〈…〉
sitteth
in
their
chaire
:
Which
if
it
be
to
〈◊〉
S.
Peter
&
S.
Paul
being
now
absent
,
cannot
personally
determine
all
matters
as
when
they
were
here
in
earth
,
but
haue
left
their
successors
in
their
place
to
be
obeyed
as
themselues
.
Why
should
this
proposition
so
much
mislike
our
Kt
?
Sure
I
am
that
he
dareth
not
deny
the
same
or
equiualent
therof
in
the
magistrats
of
diuers
citties
,
Princes
&
temporal
successors
.
And
yf
a
man
for
examples
sake
,
should
aske
him
whether
God
do
commaund
English
men
at
this
day
to
obey
the
Queene
that
now
raigneth
in
matters
belonging
to
her
gouernment
,
or
rather
William
Conquerour
first
founder
of
this
Monarchie
,
or
K.
Henry
the
8.
her
Maties.
Father
?
and
so
in
other
Princes
;
as
whether
the
present
K.
of
France
be
to
be
obeyed
and
respected
or
Hugo
Capetus
the
first
founder
of
his
house
?
No
man
wil
doubt
but
that
present
Princes
and
gouernors
are
to
be
obeyed
.
And
yf
in
temporal
successors
this
be
to
be
obserued
,
why
not
also
in
spiritual
?
Is
the
Kt.
so
simple
as
he
seeth
not
,
the
conuenience
of
this
matter
?
and
that
gouernours
present
,
and
not
past
are
to
be
repayred
vnto
for
present
resolution
and
decision
of
affayres
?
If
God
in
his
Churche
had
willed
men
to
obey
S.
Peter
and
S.
Paul
〈…〉
wils
&
〈…〉
not
known
〈…〉
expres
writings
〈…〉
only
their
epistles
〈…〉
world
,
nor
were
other
〈…〉
gouernors
nor
yet
wrytings
needful
:
whi●●
yet
is
most
absurd
in
all
mennes
sights
:
for
that
all
causes
incident
are
not
determined
in
S.
Peter
and
S.
Paul
their
epistles
,
nor
can
all
men
read
and
vnderstand
them
,
and
consequently
is
needful
the
authority
of
a
present
gouernour
s●tting
in
their
chayre
,
and
hauing
thesame
authority
that
they
had
,
which
we
beleeue
to
be
in
the
Pope
for
necessary
gouernment
of
the
Churche
.
Thirdly
then
consider
the
heretical
cauillation
of
Sr.
Francis
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
h●l
,
and
the
〈…〉
iustified
by
〈…〉
at
the
present
〈…〉
chaire
〈…〉
,
and
not
only
〈…〉
man
iudge
how
〈…〉
iustified
himself
,
and
his
accu●a●●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
,
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
,
And
in
that
sense
may
Christians
mention
also
the
bloud
of
S.
Thomas
and
other
martyrs
shed
for
his
cause
,
as
motiues
&
inductiōs
to
styrre
vp
his
〈…〉
second
where
〈…〉
vnto
to
lend
vs
〈…〉
that
he
shal
do
〈…〉
for
vs
,
which
〈…〉
●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
heauen
before
them
,
as
[
*
](A09112-e54460-b)
*
before
I
haue●
shewed
by
many
examples
,
and
might
do
heer
much
more
,
yf
I
would
stand
therin
.
Nor
dareth
Sr.
Francis
,
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
,
and
against
manifest
scripture
,
plaine
te●●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
:
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
mentioned
and
approued
.
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
,
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
t●ose
〈…〉
to
affirme
that
those
who
hold
the
contrary
opinion
,
that
the
glorious
virgin
Mary
was
conceaued
in
Original
sinne
,
to
incurre
heresy
or
mortal
sinne
therby
,
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
second
,
that
he
was
so
farre
of
from
excommunicating
or
condemning
for
heretyks
those
that
held
the
contrary
opinion
to
his
(
as
Sr.
Francis
saith
heere
he
did
)
that
he
excommunicateth
all
those
,
that
should
hold
them
for
heretyks
,
or
that
they
sinned
deadly
for
being
of
that
opinion
.
And
this
for
the
first
two
vntruthes
auouched
so
audaciously
by
our
Kt.
other
two
there
are
which
I
wil
not
stand
vpon
,
against
manifest
scripture
,
playne
testimonies
of
Fathers
,
and
the
streame
of
his
owne
Doctors
.
And
secondly
,
that
he
tooks
:
〈…〉
&c.
Let
the
is
est
〈…〉
of
two
〈…〉
the
one
〈…〉
other
to
〈…〉
Zuares
vpon
:
〈…〉
27.
and
he
shal
〈…〉
fathers
,
&
Doctorie●●ere
are
brought
for
both
sides
,
which
I
do
auoyd
to
alleage
of
purpose
in
this
place
in
regard
of
the
constitution
of
Pius
quintus
,
forbidding
all
wryting
of
this
matter
in
vulgar
tongues
to
the
vnlearned
sort
,
Pope
Sixtus
for
this
fact
of
great
prudence
and
piety
,
in
decreeing
as
he
did
,
and
not
as
the
false
Knight
relateth
.
And
this
may
be
sufficient
for
this
matter
,
for
that
the
grounds
&
principles
of
his
babling
being
meerly
false
and
forged
,
as
I
now
haue
shewed
,
to
wit
that
eyther
Pope
Sixtus
defined
the
question
affirmatiuely
for
our
B.
Ladies
conception
out
of
original
sinne
or
that
he
excommunicated
all
that
held
the
contrary
opinion
;
it
must
needs
follow
,
that
all
the
inconueniences
and
obiected
blasphemies
buylded
by
him
therin
as
castles
in
the
ayre
,
must
fal
and
he
vnder
them
:
and
so
we
leaue
him
for
the
present
,
and
wil
passe
ouer
to
his
minister
,
and
se
what
he
bringeth
,
or
hath
to
say
also
in
this
affayre
.
〈…〉
by
the
subiects
?
and
how
falsly
the
minister
doth
behaue
himself
in
all
these
points
.
CAP.
XIII
.
WE
hauing
hitherto
seene
and
beheld
how
wel
our
knight
hath
discharged
himself
about
the
former
position
of
obedience
to
Popes
and
their
commandements
,
we
must
needs
now
giue
a
litle
roome
also
to
his
champian
or
Proctor
O.E.
who
vndertaketh
his
defence
,
though
somewhat
more
coldly
,
and
much
more
impertinently
then
the
knight
himself
fighteth
for
himself
.
You
shal
see
by
the
issue
of
the
combat
,
how
truly
this
is
spoken
.
First
this
minister
hauing
cited
the
words
.
of
Syr
Francis
thus
:
That
albeit
the
Pope
and
his
cleargie
comaund
blasphemies
,
&c.
yet
must
he
be
obeyed
vpon
paine
of
damnation
;
he
addeth
presently
:
and
his
meaning
is
most
true
:
not
so
much
defending
the
words
as
the
meaning
of
the
wryter
,
as
though
he
had
had
conference
with
the
knight
about
it
.
For
iustifying
of
which
meaning
,
he
bringeth
in
this
substantial
proof
:
Iames
〈…〉
K.
Henry
the
〈…〉
the
popish
〈…〉
this
,
〈…〉
the
proof
〈…〉
he
)
in
the
〈…〉
detestable
〈…〉
example
of
Gods
〈…〉
most
excellent
misteries
of
Christs
〈…〉
&c.
and
then
he
quoteth
in
the
〈◊〉
,
the
oration
of
Sixtus
Quintus
;
and
la
sulmanante
,
&c.
But
first
yf
all
this
were
true
which
is
most
false
and
wickedly
deuised
out
of
his
owne
fingers
ends
,
Sixtus
Quintus
had
sayd
,
that
it
was
〈◊〉
case
,
and
a
dreadful
example
of
〈…〉
,
for
that
kings
euil
behauiour
,
and
m●rder
of
the
Duke
of
Guise
and
his
brother
the
Cardinal
after
his
faith
giuen
to
them
to
the
contrary
a
litle
before
,
receauing
theron
the
blessed
Sacrament
:
how
doth
this
prooue
,
that
we
hold
the
man
,
that
so
disorderly
killed
him
,
for
a
martyr
?
But
now
the
rest
which
he
saith
:
that
Sixtus
Quintus
in
the
consistory
of
Cardinals
should
so
much
commend
that
act
and
compare
it
to
the
most
excellent
misteries
,
of
Christes
incarnation
,
and
resurrection
,
&c.
is
a
most
shamelesse
and
heretical
fiction
,
without
all
truth
or
probability
:
For
what
similitude
or
likenes
,
hath
the
killing
of
the
King
of
France
to
the
misteryes
of
Christs
incarnation
and
resurrection
?
or
what
man
is
there
liuing
this
day
in
Rome
or
〈…〉
(
which
was
hetherto
seene
〈…〉
of
)
to
this
effect
.
And
yf
by
la
fulmina●●●
our
minister
do
meane
the
excommunication
against
the
king
of
Nauarre
that
then
was
,
the
ly
is
euident
,
for
so
much
as
that
excommunication
was
set
fourth
foure
yeares
at
least
before
the
other
king
was
slayne
.
And
by
thi●
yow
see
how
the
ministers
triumphant
demaund
is
answered
;
who
after
the
former
i●●pertinent
and
forged
stuffe
set
downe
asketh
:
And
what
hath
eyther
Parsons
the
Iesuite
or
this
personate
Noddy
to
obiect
against
vs
in
this
poynt
?
Wel
forward
yet
he
goeth
to
shew
that
Catholikes
hold
themselues
bound
to
obey
the
Pope
though
he
commaund
blasphemies
against
God
,
and
disloyalties
against
Princes
.
And
for
the
second
about
princes
it
is
not
a
matter
to
be
much
discussed
heere
,
for
that
it
dependeth
of
the
examination
of
many
causes
,
and
circumstances
,
〈…〉
by
which
〈…〉
when
the
〈…〉
to
the
〈…〉
not
.
And
on
〈…〉
as
haue
byn
made
〈…〉
our
dayes
in
Fraunce
,
Germany
,
〈…〉
Scotland
for
setting
forward
of
their
new
ghospel
against
the
wils
and
commandements
of
lawful
princes
;
Our
minister
I
am
sure
wil
hardly
confesse
them
to
be
disloyaltyes
,
though
we
think
they
be
.
And
so
seing
that
Protestants
do
allow
wel
of
such
disloyalties
,
when
they
are
in
fauour
of
their
owne
faction
and
that
we
haue
shewed
in
our
former
Encounter
very
largely
out
of
their
owne
words
&
wrytings
,
There
remayneth
then
the
first
poynts
about
blasphemies
.
obey
the
Pope
or
any
priest
coming
from
him
,
though
they
should
commaund
blasphemyes
?
Heare
his
arguments
as
they
ly
,
his
first
〈…〉
obedience
〈…〉
this
,
he
〈…〉
,
to
〈…〉
called
an
〈…〉
subiection
to
〈…〉
.
But
to
the
〈…〉
professe
obedience
〈…〉
Vicar
and
substitute
〈…〉
it
follow
therby
that
either
the
Pope
wil
command
them
blasphemies
or
yf
he
would
or
could
,
that
they
must
needes
obey
him
therin
,
seing
their
obedience
to
him
is
in
respect
of
Christ
and
for
Christ
and
blasphemies
are
against
Christ
,
and
this
folly
is
no
lesse
ridiculous
then
if
one
should
say
(
for
examples
sake
)
to
the
Neapolitās
at
this
day
,
yow
professe
obedience
vnto
your
Viceroy
,
as
to
the
king
of
Spayne
himself
,
ergo
if
he
should
command
yow
treasons
against
the
king
yow
would
obey
him
;
were
not
this
a
wise
argument
trow
yow
,
but
now
the
second
is
as
wise
as
this
.
Boniface
the
eight
(
saith
he
)
maketh
subiection
to
the
Pope
to
be
a
matter
of
Saluation
.
Suppose
he
do
,
seing
that
to
obey
or
disobey
our
Superiors
is
a
matter
of
saluation
or
damnation
by
S.
Paules
expresse
words
.
maketh
it
an
essential
point
of
a
Catholike
,
to
be
vnder
the
Pope
.
This
also
we
graunt
.
But
what
inference
can
be
made
of
this
?
It
followeth
further
:
And
such
trust
haue
Papists
in
his
iudgment
,
concerning
matters
of
faith
,
that
they
think
he
cannot
be
deceaued
.
This
also
we
〈…〉
it
of
error
〈…〉
that
it
〈…〉
power
〈…〉
his
Churche
〈…〉
assistance
of
〈…〉
seing
Christ
〈…〉
able
to
preforme
it
,
we
〈…〉
is
this
also
to
blasphemy
?
He
addeth
further
:
Nay
if
he
once
〈◊〉
or
determine
any
thing
,
they
count
it
no
better
then
sacriledge
to
dispute
of
his
doings
.
This
is
exaggerated
,
for
we
cal
it
not
sacrilege
,
but
pryde
rather
,
disobedience
,
malepartnesse
,
and
other
lyke
sinnes
for
inferiors
lightly
to
dispute
or
examine
the
doyngs
of
their
Superiors
;
which
among
Protestants
perhaps
is
held
for
a
commendation
and
quicknesse
of
wit
;
for
so
this
minister
determineth
the
matter
presently
after
,
We
are
not
to
beleeue
euery
thing
our
Pastors
teach
,
but
as
farre
as
they
teach
the
doctrine
of
Christ
Iesus
,
nor
are
we
absolutely
to
obey
,
but
when
they
commaund
according
to
the
law
.
But
who
shal
heer
be
iudge
?
or
who
seeth
not
that
this
is
a
most
absurd
circle
opening
the
way
to
all
wrangling
dispute
and
disobedience
,
And
finally
wholy
to
disgrace
our
obedience
to
the
Pope
,
he
bringeth
in
that
former
famous
sentence
cited
by
Syr
Francis
before
,
and
now
〈…〉
all
his
〈…〉
Pope
should
〈…〉
an
must
say
〈…〉
why
do
yow
〈…〉
the
Pope
〈…〉
for
proof
of
〈…〉
margent
out
of
〈…〉
si
Papa
distinct
,
40.
which
〈…〉
haue
heard
omitted
to
quote
〈…〉
●nd
so
had
this
man
done
more
wisely
in
my
opinion
if
he
had
followed
the
other
example
,
For
vnderstanding
wherof
we
are
first
to
note
that
the
foresaid
sixt
Chapter
of
the
decretal
cyted
by
him
which
beginneth
:
S.
Boniface
an
Englishman
(
before
called
Winfrid
)
first
Archbishop
in
tymes
past
of
Moguntia
,
Apostle
of
Germany
:
&
finally
a
most
holy
Martyr
,
who
liued
vnder
Ethelbald
King
of
the
Mercians
,
to
whome
his
most
Christian
wrytings
are
extant
,
about
the
yeare
of
Christ
720.
fraternae
salutis
est
ne
〈…〉
that
neglecteth
〈…〉
.
And
then
〈…〉
is
set
downe
in
〈…〉
biles
populos
caterua●
〈…〉
gehennae
,
cum
ipso
〈…〉
For
that
an
euil
Pope
doth
〈…〉
immunerable
people
by
multitudes
,
〈…〉
with
himself
the
cheefest
bondslane
of
her●
there
to
be
punished
with
him
euerlastingly
with
many
strypes
.
Behold
heer
the
Pope
nothing
at
all
flattered
by
S.
Boniface
in
this
Canon
,
S.
Bernard
,
de
Consideratione
ad
Eugenium
Papam
,
wherin
he
putteth
both
that
and
all
other
Popes
in
due
considerations
of
their
owne
defects
which
are
willingly
read
by
Protestants
.
But
yet
togeather
with
this
playnesse
;
doth
this
holy
martyr
S.
Boniface
,
as
also
the
other
deuout
Father
S.
Bernard
,
acknowledge
the
Popes
prerogatiue
also
of
not
being
subiect
to
any
mortal
mannes
iudgment
in
this
world
,
except
in
matter
of
apostasie
from
〈…〉
culpas
●stic
〈…〉
llus
quta
cunctos
ipse
〈…〉
dus
nisi
deprehendatur
〈…〉
may
presume
to
〈…〉
opes
faults
in
this
〈…〉
to
erre
in
faith
for
〈…〉
iudge
all
other
men
〈…〉
no
man
but
by
God
〈…〉
S
boniface
,
partly
by
the
sentence
foysted
in
by
themselues
,
that
no
man
may
say
,
why
do
yow
so
?
wher-vpon
they
do
inferre
,
that
we
make
the
Pope
not
only
free
from
being
iudged
or
condemned
,
but
also
from
being
so
much
as
reprehended
by
any
in
this
lyfe
:
Yet
this
is
manifestly
shewed
to
be
false
as
wel
by
the
greuous
reprehension
vsed
heere
to
all
euil
Popes
by
S.
Boniface
himself
,
calling
them
the
cheef
bondsla●es
of
hel
,
and
by
the
many
like
reproofes
vsed
to
thesame
effect
by
the
fornamed
holy
man
S.
Bernard
in
his
books
of
〈…〉
of
the
ordinary
〈…〉
these
:
Bonifacius
martyr
〈…〉
possit
iudicars
,
si
mu
〈…〉
operibus
suis
,
cum
〈…〉
&
similiter
multos
〈…〉
non
,
cùm
debeat
omn
〈…〉
prehendatur
,
pro
cuius
〈…〉
cum
ipse
〈…〉
post
Deum
,
vniuersitas
fidelium
instantius
ore●
.
〈◊〉
niface
the
martyr
was
demanded
whether
t●●
Pope
might
be
called
to
iudgment
by
any
man
,
yf
he
were
found
negligent
and
remisse
in
his
office
,
seing
that
such
a
one
not
only
did
hurt
himself
alone
,
but
all
his
subiects
in
like
maner
,
and
did
draw
many
with
him
to
perdition
:
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
iudgment
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
,
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
sin●
certa
solennitate
transferre
non
possunt
.
This
is
the
speech
and
〈…〉
●ohn
de
Fan●
,
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
s●
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
man
must
say
to
him
,
why
do
yow
s●
?
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
hidden
or
vnknowen
to
〈…〉
their
error
〈…〉
of
authors
is
〈…〉
dealing
vnchristian
,
〈…〉
God
to
giue
〈…〉
〈…〉
HE
FOVRTH
〈…〉
wherby
Catholikes
are
said
●●●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
,
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
or●inances
of
the
Romish
Sinagoge
,
were
transgressed
,
●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
.
that
therby
they
bring
men
into
snares
,
or
hem
them
in
(
as
this
mans
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
〈…〉
,
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
byn
sayd
)
but
only
the
temporal
paynes
due
vnto
syn
;
after
it
is
remitted
.
But
Priests
absolution
in
the
sacrament
of
confession
is
sufficient
to
remit
any
syn
,
if
the
penitent
be
contrite
,
according
to
commission
〈…〉
●um
remiseritis
peccata
〈…〉
●inueritis
retenta
sunt
.
who
〈…〉
shal
be
forgiuen
,
and
who
〈…〉
●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
,
King
Dauid
remitted
by
God
and
signified
by
the
voyce
of
Nathan
the
prophet
)
there
remayneth
oftentymes
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
,
be●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
cannot
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
,
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
Indulgence
(
though
in
a
more
general
signification
)
when
talking
of
Christ
he
sayth
,
praedicare
captiuis
remissio●
〈…〉
to
them
that
are
〈…〉
places
though
they
〈…〉
of
all
sinnes
,
as
wel
〈…〉
nishment
thervnto
belong
〈…〉
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
●ternal
guilt
of
mortal
sinne
is
forgiuen
by
the
Sacrament
of
pennance
.
So
that
heerby
we
se
,
that
neyther
indulgences
do
serue
for
the
remitting
of
the
aeternal
guilt
,
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
Sr.
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
:
What
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
Watchword
,
and
so
much
battery
in
the
Wardword
,
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
:
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
con●ary
,
&c.
Mark
heer
(
gentle
Reader
)
wheras
hitherto
the
knight
hath
charged
our
doctrine
,
now
being
put
to
the
proof
,
he
saith
:
Whatsoeuer
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
Sr.
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
,
that
the
Counsels
of
La●eran
,
Vienna
,
and
Trent
haue
made
prouision
●or
reformation
of
abuses
about
Indulgenc●●
,
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
,
though
much
be
practised
,
as
to
our
greef
,
we
see
.
From
this
he
passeth
to
alleage
certayne
ould
verses
cyted
by
Kennitius
,
as
true
a
wryter
〈…〉
as
he
saith
)
in
a
stone
in
a
〈…〉
the
Bituriges
in
Aquitany
;
〈…〉
nothing
at
all
〈…〉
only
exhorting
men
to
〈…〉
,
in
respect
of
the
〈…〉
by
God
,
and
〈…〉
of
scripture
themselues
〈…〉
our
knight
lacking
other
〈…〉
them
in
against
〈◊〉
.
Some
of
them
I
shal
alleage
heare
for
examples
sake
.
These
verses
alleadgeth
Sr.
Francis
to
make
sporte
at
indulgences
;
but
if
yow
take
away
the
simplicity
of
the
latyn
and
poēsy
incident
to
that
age
,
they
contayne
no
absurdity
at
all
,
but
do
set
forth
the
force
and
vertue
of
almes
in
the
very
words
almost
that
are
found
in
scripture
.
For
in
the
〈…〉
Daie
&
dabitur
vobis
,
&c.
〈…〉
giuen
vnto
yow
.
In
〈…〉
words
of
our
Sauiour
.
〈…〉
omnia
vobis
munda
sunt
,
〈…〉
all
is
cleane
and
purged
〈…〉
the
rest
,
ending
with
the
〈…〉
in
the
last
verse
:
Qui
parcè
semini●
〈…〉
he
that
soweth
litle
shal
reap
〈…〉
expressely
of
almes
.
And
with
what
folly
the●
are
these
things
brought
in
by
way
of
scoffe
against
pardons
and
indulgences
,
which
nothing
appertayne
vnto
them
?
and
are
sentences
taken
out
of
the
scripture
it self
.
He
addeth
to
this
purpose
a
complaint
of
the
Princes
of
Germany
(
as
he
calleth
them
)
exhibited
against
the
Popes
pardons
at
a
counsel
in
Norenberg
,
That
old
obiection
also
of
Card.
Como
his
letter
to
Parry
wherin
he
is
affirmed
to
say
:
〈…〉
pardon
of
all
your
sinnes
as
〈…〉
answered
.
For
first
it
is
〈…〉
in
his
letter
to
Pope
〈…〉
from
Paris
when
he
〈…〉
1583.
discouered
no
〈…〉
any
particular
enterprice
〈…〉
only
in
general
,
that
he
〈…〉
great
matters
for
the
〈…〉
Cath.
religion
,
for
recompence
of
the
●urts
which
he
had
done
diuers
yeares
before
by
spiery
for
the
state
of
England
.
And
this
appeareth
as
wel
by
the
letter
yet
extant
as
for
that
he
vttering
his
whole
plot
to
her
Matie
and
her
counsel
at
his
first
comming
in
was
notwithstanding
fauorably
handled
for
a
great
space
,
vntil
falling
into
discontentment
through
want
,
he
practised
with
him
that
discouered
his
teachery
:
Secondly
the
Popes
graunt
of
Indulgence
vnto
him
was
meant
only
with
due
circumstances
,
if
he
were
contrite
and
confessed
of
his
sinnes
,
which
is
wont
to
be
added
commonly
in
all
indulgences
,
or
is
necessary
to
be
vnderstood
.
For
which
cause
,
this
obiection
is
to
no
purpose
at
all
.
Wherfore
I
would
leaue
of
in
this
place
to
speak
any
more
of
this
argument
of
indulgences
as
vnable
to
be
disprooued
eyther
in
doctrine
or
practise
,
by
Sir
Francis
,
but
that
I
must
discouer
one
trik
of
his
more
about
alleadging
Durandus
,
As
for
the
authority
(
saith
he
)
wher-vpon
your
indulgences
are
grounded
,
your
owne
men
confesse
as
namely
(
among
the
rest
)
Durandus
:
De
indulgentijs
pauca
dici
possunt
per
certitudinem
qui
〈…〉
ijs
loquitur
;
sancti
etiam
〈…〉
Hieronymus
,
Augustinus
,
mit
〈…〉
gentijs
,
&c.
Litle
can
be
〈…〉
indulgences
because
〈…〉
speaketh
expressely
of
the
〈…〉
Fathers
Ambrose
,
Hilary
,
〈…〉
make
no
mention
of
them
.
〈…〉
confesse
,
that
yow
haue
neyther
warrant
〈…〉
nor
of
the
auncient
fathers
for
your
popish
〈…〉
go
they
currant
,
&c.
Howsoeuer
they
go
currant
(
Syr
knight
)
among
vs
,
yet
go
not
yow
currant
,
but
do
hault
downe
to
the
ground
,
and
that
in
three
things
about
this
one
text
.
First
in
the
citation
,
then
in
the
deduction
or
illation
of
the
sense
:
thirdly
in
the
words
themselues
alleaged
.
And
let
the
reader
consider
,
whether
falshood
may
be
found
in
more
points
then
these
in
the
handling
or
alleadging
of
any
author
.
For
the
first
,
though
he
name
Durandus
,
yet
quoteth
he
no
place
,
For
the
second
about
the
illation
he
maketh
out
of
the
words
of
Durand
,
S.
Ambrose
Hilary
,
and
Ierome
,
whome
〈…〉
haue
made
lyke
〈…〉
,
and
sayd
(
as
they
〈…〉
of
Homousion
,
〈…〉
,
as
also
the
baptisme
〈…〉
to
be
found
in
〈…〉
such
and
such
auncient
〈…〉
Iustinus
and
others
of
that
〈…〉
thing
of
it
;
ergo
yow
hold
〈…〉
neyther
haue
warrant
in
〈…〉
of
auncient
Fathers
.
This
argument
(
I
say
)
or
illation
against
these
doctrynes
had
byn
as
good
as
this
of
Syr
Francis
against
pardons
,
and
yet
had
it
byn
naught
and
deceytful
and
the
reason
is
,
for
that
albeyt
those
doctrines
for
the
blessed
Trinity
and
baptisme
of
children
,
were
not
expressely
conteyned
in
scripture
,
yet
were
they
sufficiently
deduced
therof
.
And
albeit
those
former
fathers
as
Iustinus
,
Irenaeus
and
others
had
not
occasion
expressely
to
handle
or
treat
of
these
controuersyes
being
occupied
in
other
matters
yet
neuer
taught
they
the
contrary
&
other
fathers
following
after
them
did
teache
&
testifie
that
doctrin
to
be
Catholike
which
was
sufficient
.
And
the
very
like
may
be
answered
by
vs
in
this
behalfe
,
as
by
the
third
poynt
of
Syr
Francis
paltry
dealing
shal
appeare
.
The
third
point
then
is
his
fraudulent
alleaging
of
the
words
of
Durand
,
Immediatly
after
the
words
in
Durand
,
&
the
Auncient
Fathers
S.
Ambrose
,
Hilary
,
Hierome
,
August
.
made
no
mention
of
indulgences
,
&c.
followeth
Gregorius
tamen
loquitur
,
but
S.
Gregory
speaketh
of
them
.
This
Syr
Frauncis
dasheth
out
,
which
was
a
principal
verb
in
this
matter
.
For
a
man
might
answere
that
albeit
the
particular
vse
of
indulgences
were
not
so
treated
of
,
by
S.
Ambrose
,
S.
Augustine
,
and
other
former
doctors
occupied
in
other
affayres
and
stryfes
with
other
heretiks
,
yet
soone
after
in
S.
Gregory
the
great
his
tyme
,
which
was
a
thousand
yeares
agoe
,
the
vse
and
exercise
therof
was
common
in
the
Churche
,
seing
Durand
in
this
very
place
affirmeth
not
only
that
S.
Gregory
speaketh
of
them
,
but
also
that
he
is
said
to
haue
ordayned
〈…〉
publike
Stations
,
who
〈…〉
to
haue
begon
this
〈…〉
or
to
haue
taught
and
〈…〉
contrary
to
antiquity
in
〈…〉
Christ
.
All
which
for
Syr
〈…〉
dissembled
,
and
of
purpose
〈…〉
a
bad
conscience
both
in
him
〈…〉
they
striue
not
for
truthe
,
but
〈…〉
faction
and
falshood
〈…〉
by
what
meanes
so
euer
,
which
shal
appeare
also
,
by
that
which
ensueth
in
the
sequent
Chapter
,
yf
first
we
take
a
short
vew
of
that
which
his
Minister
O.
E.
bringeth
in
to
assist
him
,
which
is
such
stuffe
as
is
commonly
vttered
by
such
broken
marchaunts
.
Let
vs
heare
what
he
saith
:
What
O.
E.
sayeth
of
indulgences
.
It
is
most
true
(
saith
he
)
which
Sir
Francis
affirmeth
,
that
the
Papists
,
when
they
haue
committed
most
abhominable
offences
,
and
liued
in
all
filthynes
,
are
notwithstanding
taught
,
that
the
Pope
hath
power
to
pardon
them
,
and
absolue
them
,
&c.
Mark
here
two
words
subtily
ioyned
togeather
of
pardoning
and
absoluing
as
though
they
were
one
,
wheras
indeed
they
import
farre
different
things
,
as
before
hath
byn
shewed
,
for
that
absoluing
implyeth
that
it
must
be
done
by
vertue
of
the
sacrament
of
pennance
and
absolution
,
and
so
reacheth
to
all
synnes
neuer
so
greeuous
,
but
pardoning
is
proper
to
indulgences
,
and
stretcheth
no
further
but
to
the
release
of
temporal
punishment
,
as
before
hath
but
declared
.
And
thus
the
minister
〈…〉
of
purpose
to
haue
some
〈…〉
he
is
pressed
,
but
all
men
〈…〉
heere
only
of
the
former
,
to
〈…〉
that
it
is
an
abhominable
lyf
〈…〉
science
,
to
affirme
as
he
doth
〈…〉
are
taught
,
that
all
filthynes
and
〈…〉
sences
are
remitted
by
the
Popes
pardon
〈…〉
his
lyfe
be
so
licentious
and
filthy
〈…〉
of
him
(
and
his
courses
of
〈…〉
do
wel
agree
thervnto
)
〈…〉
come
to
be
of
our
religion
,
he
would
●ind
other
remedyes
applyable
to
him
besides
pardons
,
that
would
stick
near
his
skin
albeit
in
le●itate
spiritus
for
sauing
of
his
soule
.
But
how
doth
he
proue
(
thinke
yow
)
that
all
sorts
of
sinnes
are
remitted
by
pardons
?
Two
arguments
he
alleageth
,
the
one
of
authority
,
the
other
of
practise
.
In
both
which
he
lyeth
notably
.
His
argument
of
authority
is
out
of
Cardinal
Bellarmyne
in
these
words
:
Bellarmyne
saith
that
indulgences
are
profitable
to
all
maner
of
persons
.
Wel
,
what
of
this
?
wil
yow
inferre
herof
that
all
synnes
may
be
forgiuen
by
indulgences
?
Cardinal
Bellarmyne
in
the
place
cyted
,
goeth
about
to
refute
Luther
,
who
affirmed
Indulgentias
non
esse
vtiles
nisi
publicis
&
scelestissimis
peccatoribus
,
For
money
(
saith
he
)
they
pardon
Murder
of
children
,
of
men
,
of
women
,
of
wyues
,
of
neere
ki●red
,
fornication
adultery
,
incest
,
and
all
vnnatural
abhominations
,
&c.
To
this
is
answered
before
,
that
Cath.
doctrine
neyther
teacheth
nor
alloweth
any
such
matter
and
if
any
bad
fellow
or
vnder
officer
hath
gone
about
by
corruption
at
any
tyme
to
commit
such
abuses
he
was
as
honest
a
man
as
O.
E.
and
should
do
it
as
lawfully
as
he
and
other
such
lyke
ruffianly
and
rauenous
companions
do
possesse
,
buy
&
sel
Cath.
benesices
instituted
for
Priests
and
honest
men
.
And
last
of
all
that
which
he
addeth
out
of
Taxa
Poenitentiariae
noted
in
the
margent
,
pro
licentia
erigendi
de
nouo
publicam
synagogam
Taxa
est
suron
.
60.
Ducat
.
15.
is
a
thing
no
way
to
be
found
by
me
that
haue
sought
for
it
in
the
paenitentiaria
it self
and
their
registers
and
can
find
no
such
matter
euer
in
vse
,
and
yet
if
in
countreyes
,
where
Iewes
are
permitted
,
some
tribute
were
imposed
〈…〉
to
the
help
of
poor
〈…〉
great
matter
,
or
were
this
to
〈…〉
as
this
companion
would
〈…〉
diuers
protestant
States
of
〈…〉
Iewes
also
to
dwel
among
them
〈…〉
we
leaue
this
poor
companion
〈…〉
almighty
his
indulgence
,
and
〈…〉
the
Reader
,
seing
he
hath
not
〈…〉
against
Catholyk
indulgences
,
〈…〉
is
not
worth
the
recital
,
as
yow
〈…〉
OF
TWO
OTHER
examples
of
Pardons
abused
by
Catholyks
as
Syr
Francis
alleageth
,
but
both
of
them
false
,
with
a
notorious
imposture
about
the
poysoning
of
King
Iohn
.
CAP.
XV.
THE
knight
hauing
fled
from
the
point
he
should
haue
proued
of
doctrine
against
indulgences
,
as
before
hath
byn
declared
,
and
betaken
himself
only
to
shew
certayne
abuses
,
(
which
if
they
were
true
do
make
nothing
against
the
doctrine
)
after
the
former
alleaged
examples
,
there
do
ensue
in
his
answere
others
,
Sundry
Chronicles
do
make
me●tion
of
Symon
the
monk
of
Swinsted
,
who
poysoned
King
Iohn
,
that
before
the
fact
he
confessed
his
purpose
to
his
Abbot
,
who
highly
commended
his
zeale
,
〈…〉
before-hand
for
the
committing
〈…〉
I
might
ioyne
the
〈…〉
who
murdered
the
K.
of
Fraunce
,
〈…〉
hand
confessed
and
absolue●
of
〈…〉
〈…〉
two
examples
,
as
they
are
both
〈…〉
,
so
I
answere
first
to
the
last
〈…〉
that
Sr.
Frauncis
ought
to
be
〈…〉
,
to
auouch
so
weighty
a
〈◊〉
by
wh●●
as
this
,
without
naming
some
appeare
also
●
bad
,
except
he
esteeme
〈…〉
no
other
then
●atling
or
telling
of
newes
vpon
euery
mannes
speech
or
fond
imagination
,
as
men
are
wont
to
in
barbers
shoppes
,
and
seing
he
wil
vouchsafe
vs
no
one
author
for
his
affirmatiue
,
I
shal
alleage
him
most
authentical
testimonies
,
Iacobus
Clemens
and
his
fact
are
set
downe
and
euidently
shewed
,
that
he
conferred
with
no
man
liuing
therof
before
it
was
done
,
and
much
lesse
eyther
confessed
or
receyued
absolution
before
hand
for
the
fact
;
&
if
he
had
so
done
,
yet
had
it
ben
nothing
auayleable
to
him
,
for
how
could
any
man
giue
absolution
to
him
for
a
fact
to
come
?
Sure
I
am
that
no
Catholyke
doctrine
or
authority
can
allow
therof
;
&
the
reason
is
,
for
that
the
party
that
should
propose
such
a
matter
to
be
done
eyther
holdeth
it
for
lawful
or
vnlawful
.
Yf
he
hold
it
for
lawful
then
〈…〉
absolution
,
if
he
hold
it
for
〈…〉
meaneth
to
do
it
,
then
is
he
〈…〉
sition
to
receyue
eyther
〈…〉
gence
,
seing
he
is
not
sory
for
〈…〉
intention
,
which
is
necessarily
〈…〉
often
before
hath
byn
noted
in
〈…〉
eyther
indulgence
or
absolution
〈…〉
auayleable
,
and
this
is
sufficient
for
〈…〉
fiction
of
Syr
Francis
.
The
other
example
also
of
〈…〉
monk
of
Swynsted
,
which
our
knight
,
〈…〉
that
sundry
authors
do
mention
to
haue
〈…〉
Iohn
,
and
to
haue
receyued
absolution
before
hand
〈…〉
his
Abbot
,
is
no
lesse
grosse
and
absurd
then
〈◊〉
former
:
and
our
knight
in
good
and
play
〈◊〉
dealing
,
for
sauing
his
honour
and
honest
〈◊〉
should
haue
named
those
sundry
authors
,
〈◊〉
some
of
them
at
least
,
and
not
lyke
Hickscorne●
cast
out
the
contumely
,
Io●●
Fox
as
true
a
legender
,
as
himself
is
an
alleage●
and
being
to
proud
to
acknowledg
this
bo●●●d
wing
taketh
the
matter
vpon
himself
.
Wherfore
we
must
now
try
;
whether
Fox
or
he
be
the
truer
man
in
relating
Stories
,
or
whether
both
be
not
of
one
,
and
thesame
sise
in
misreporting
.
Iohn
Fox
hath
not
only
a
long
tale●
but
also
a
ful
pagent
printed
and
painted
to
this
:
to
wit
of
the
poysoning
of
K.
Iohn
b●
this
monk
;
of
the
monkes
death
,
and
othe●
〈…〉
for
him
;
of
the
Abbots
〈…〉
he
did
it
;
of
other
monks
〈…〉
his
soule
,
of
Symons
〈…〉
and
of
his
giuing
it
to
the
King
〈…〉
,
Wassa●
my
liege
,
and
other
〈…〉
,
which
are
expressed
in
six
〈…〉
,
&
different
poeses
put
vnder
〈…〉
for
the
reader
to
see
and
consider
the
〈…〉
And
when
all
this
pastime
is
ended
,
〈…〉
himself
confesseth
that
authors
〈…〉
about
the
death
of
K.
Ihon.
For
being
〈◊〉
●hat
afrayd
to
be
taken
trip
(
as
he
saw
it
〈◊〉
that
he
should
)
and
so
be
confounded
by
〈◊〉
●ent
of
all
ancient
wryters
against
this
no●●●ion
,
he
sayth
thus
:
Many
opinions
are
among
Chroniclers
of
the
death
of
〈◊〉
Iohn
:
some
of
them
do
wryte
,
that
he
died
of
sorow
〈◊〉
heauynes
of
hart
as
Poli●ore
:
some
of
surfetting
in
〈◊〉
night
as
Radulphus
Niger
;
some
of
the
bloudy
flux
〈◊〉
Roger
Houeden
;
some
of
a
burning
ague
;
some
of
a
〈◊〉
sweat
;
some
of
eating
apples
;
some
of
eating
〈◊〉
,
peaches
,
plummes
,
&c.
And
thus
yow
see
what
〈◊〉
is
among
wryters
concerning
the
death
of
this
king
〈◊〉
:
of
which
writers
though
the
most
agree
in
this
〈◊〉
he
was
poysoned
by
the
monk
aboue
named
,
yet
Mathew
Paris
something
differing
from
the
other
wryters
,
wryteth
that
he
died
of
an
ague
by
surfetting
,
&c.
Mark
heer
now
(
good
reader
)
and
by
this
one
example
among
ten
thousand
consider
〈◊〉
malitious
falshood
of
Iohn
Fox
in
setting
●owne
his
fantastical
historyes
to
deceaue
the
●eople
,
●or
after
that
he
hath
with
a
long
●iscourse
and
narration
of
the
kings
pittiful
poysoning
by
a
monk
,
and
〈…〉
foule
circumstances
therof
,
〈…〉
number
of
monks
,
one
dressin●
〈…〉
cutting
him
in
peeces
,
another
〈…〉
host
ouer
his
head
,
as
in
the
〈…〉
hearing
his
confession
,
absoluing
〈…〉
rer
before
hand
&
putting
downe
〈…〉
also
,
Ego
absoluote
,
&c.
another
on
his
〈…〉
ceauing
the
same
,
and
then
〈…〉
crying
,
Wassal
my
liege
as
before
is
said
〈…〉
be
seene
in
the
pictures
themselues
;
and
〈◊〉
to
mooue
more
compassion
towards
the
〈◊〉
and
hatred
to
monks
and
their
religion
,
〈◊〉
said
king
is
brought
forth
in
a
pagent
dead
,
〈◊〉
a
graue
minister
paynted
with
a
long
bear●
to
morne
ouer
him
with
this
sentence
printe●
vnder
:
king
Iohn
lieth
heere
dead
of
poyson
.
After
all
this
(
I
say
)
which
Fox
hath
pu●
downe
,
partly
in
print
and
partly
in
painting
,
he
cometh
out
at
last
with
that
blynd
confession
,
which
before
you
haue
heard
,
that
ancient
authors
do
not
agree
about
the
death
of
king
Iohn
,
an●●o
all
this
adoe
is
brought
in
question
by
h●●
owne
confession
,
which
should
haue
byn
told
at
the
beginning
in
vpright
dealing
,
to
the
ell
●
that
the
reader
should
haue
stayed
his
iudg●ment
in
all
this
reuel
,
that
Fox
maketh
about
this
matter
.
And
this
of
his
malitious
fraud
,
now
heare
his
impudency
.
Of
which
wryters
(
saith
he
)
the
most
agree
i●
this
,
that
he
was
poysoned
by
the
monk
aboue
n●●med
,
&c.
To
which
I
answere
that
this
is
s●●●melesse
impudency
,
for
that
not
only
all
〈◊〉
〈…〉
by
him
named
,
do
not
agree
〈…〉
poysoning
,
but
no
one
of
them
〈…〉
much
as
once
mention
or
〈…〉
rather
do
expressely
deny
it
,
by
〈…〉
manner
of
death
happened
to
〈…〉
then
by
poysoning
of
the
monk
,
&
〈…〉
Fox
himself
confesse
in
the
〈…〉
(
yf
yow
mark
them
)
for
he
saith
,
〈…〉
affirmeth
,
that
he
died
of
heauynes
〈…〉
Radulphus
Niger
of
surfetting
,
Roger
〈…〉
bloudy
Flux
,
&
some
of
a
burning
ague
,
cold
〈…〉
eating
of
apples
,
peares
,
peaches
,
pl●mmes
,
&c.
〈◊〉
how
then
do
the
most
of
these
authors
〈◊〉
in
this
,
that
king
Iohn
was
poysoned
by
●●●e
monk
seing
they
neuer
so
muche
as
name
●●ther
poyson
or
monk
,
but
do
recite
other
●●uses
of
his
death
?
Heer
Iohn
Fox
is
taken
〈◊〉
though
he
be
a
Fox
)
with
his
owne
trap
as
●ow
see
.
Againe
Iohn
Stow
that
printed
his
Annales
●●●●ce
Fox
published
his
book
of
Acts
&
mo●●ments
to
wit
anno
1592.
wryting
the
●hole
Story
and
death
of
king
Iohn
telleth
it
〈◊〉
contrary
to
that
which
Fox
setteth
●●wne
,
according
to
the
ancient
historiogra●●ers
aboue
mentioned
naming
neyther
monk
nor
poyson
,
and
in
the
end
of
his
nar●ation
addeth
this
.
Thus
I
haue
set
downe
the
life
●hough
much
abridged
)
and
death
of
king
Iohn
after
〈◊〉
wryting
of
Roger
Windouer
,
Roger
Houeden
,
Rad.
〈◊〉
,
Rad.
Cogshal
Canon
of
Barnwel
and
Mathew
〈◊〉
is
and
others
,
who
all
liued
when
the
K.
raigned
,
〈◊〉
wrote
for
that
tyme
what
they
saw
or
hard
credibly
reported
.
This
is
the
〈…〉
Stow
which
conuinceth
Fox
〈…〉
pudency
in
that
the
said
,
Fox
〈…〉
most
part
of
the
aforesaid
〈…〉
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
diligen●t
th●
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
,
which●
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
William
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
m●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
Wi●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
〈…〉
●onicon
that
mentioneth
it
,
as
a
vulgar
tale
,
〈…〉
polidore
after
him
with
like
reiection
,
all
●●ners
(
I
say
)
former
wryters
which
best
should
know
the
truth
,
not
only
made
no
mention
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
●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
frau●●●●
deceyue
his
Reader
,
but
would
needs
ad
som●
what
of
his
owne
deuise
also
:
For
albeit
th●
former
Chronicle
of
Cax●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.
Francis
to
the
Story
to
make
it
vp
more
ful
,
for
that
no
such
word
is
in
the
author
(
Caxton
)
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
●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
yt●
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
,
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
Sr.
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
conscience
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
religion
,
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
champion
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.
XVI
.
AND
thus
haue
I
followed
Syr
Francis
and
his
Wastword
throughout
this
second
Encounter
,
foot
by
foot
,
and
step
after
step
,
as
yow
haue
seene
,
leesing
much
tyme
in
answering
many
impertinent
poynts
that
might
haue
byn
ouerslipt
and
contemned
,
but
that
I
would
omit
nothing
in
these
two
first
Encounters
,
and
now
with
the
like
patience
wil
we
harken
also
to
his
conclusion
of
this
second
Encounter
vttered
by
the
Warder
thus
:
Now
then
the
knight
hauing
set
downe
these
foure
absurd
grounds
of
religion
in
our
name
,
Thus
haue
yow
(
saith
he
)
the
blynd
course
they
sought
to
breed
vs
in
,
by
debarring
vs
the
cleare
light
of
the
holy
written
word
of
God
,
and
the
carelesnesse
they
sought
to
setle
in
vs
of
all
religion
,
by
making
it
a
thing
impertinent
to
vs
,
as
though
we
had
no
soules
to
care
for
,
&c.
Thus
saith
the
knight
in
his
watch-word
whervuto
the
Warder
answereth
in
these
words
.
This
conclusion
to
him
that
hath
read
the
former
foolish
positions
,
with
their
confutations
,
may
serue
for
some
disport
and
recreation
,
to
behold
how
this
seely
knight
bestirreth
himselfe
vpon
castles
buylded
in
the
ayre
,
by
false
imaginations
and
sottish
apprehensions
of
his
owne
,
especially
in
a
long
ridiculous
discourse
that
he
maketh
immediatly
vpon
these
words
in
his
book
,
where
immagining
that
all
goeth
by
pardons
with
vs
,
and
that
pardons
may
be
had
for
money
he
inferreth
that
all
rich
men
may
easily
be
saued
in
our
religion
,
without
any
difficulty
,
&
yet
saith
he
,
Christ
taught
vs
,
that
it
was
as
easy
for
a
Camel
to
passe
through
a
needles
eye
,
as
for
a
rich
man
to
go
to
heauen
,
and
so
he
maruayleth
how
these
things
can
stand
togeather
.
To
which
I
might
answere
,
that
it
seemeth
as
easy
to
teach
a
beare
to
play
vpon
a
tabor
,
And
therfore
amidst
his
ridiculous
doubts
I
leaue
him
to
his
Ministers
to
resolue
him
,
except
he
wil
determine
to
be
a
Catholike
,
repent
,
goe
to
confession
,
and
do
satisfaction
,
for
then
his
ghostly
father
by
the
pennance
he
may
chaunce
to
inioyne
him
,
wil
let
him
see
and
feele
,
that
all
goeth
not
by
pardons
,
nor
yet
by
money
among
vs
;
And
that
there
is
another
strayter
needles
eye
for
him
to
enter
(
though
he
be
rich
)
then
the
buying
of
pardons
,
yf
he
wil
go
to
heauen
after
the
Catholike
manner
,
to
wit
by
the
3.
partes
of
pennance
before
touched
,
contrition
,
confession
,
&
satissaction
,
vnto
which
course
towards
heauen
God
enclyne
our
knight
,
for
otherwayes
he
wil
neuer
come
thither
,
seing
that
the
open
and
easy
cartway
of
his
only
faith
is
farre
different
from
the
needles
eye
,
&
narrow
path
,
that
Christ
speaketh
of
(
in
the
ghospel
)
as
necessary
to
saluation
.
Thus
endeth
the
Warder
his
second
Encounter
all
which
the
knight
letteth
passe
in
peace
,
of
the
open
and
easy
Cartway
of
only
faith
,
whervnto
he
maketh
an
assault
as
followeth
:
As
for
that
which
yow
blasphemously
call
(
saith
he
)
the
open
Cartway
of
only
faith
,
yow
shal
find
a
strayter
&
narrower
passage
,
then
yow
would
beare
the
world
in
hand
,
if
yow
conceaue
not
an
historical
faith
,
which
may
be
dead
,
but
a
true
,
liuely
and
iustifying
faith
,
for
though
we
be
iustified
by
faith
only
,
apprehending
Christ
his
obedience
and
merits
,
&c.
Yet
are
we
not
iustified
by
an
only
faith
,
such
as
is
voyd
and
destitute
of
good
workes
but
in
the
person
of
them
that
are
iustified
faith
and
good
works
are
vnited
&
coopled
togeather
,
though
in
the
act
of
iustifying
they
are
seuered
,
it
being
the
proper
duty
of
faith
alone
,
as
a
hand
to
apprehend
and
take
hold
of
Christ
,
&c.
Thus
he
saith
,
and
in
these
words
he
speaketh
plaine
contradictories
,
and
maketh
a
difference
without
a
diuersity
as
yf
a
man
man
should
say
:
albeit
we
hold
that
Iack
is
Iohn
,
Iack.
Though
we
be
iustified
(
saith
he
)
by
faith
only
;
yet
are
we
not
iustified
by
an
only
,
faith
.
But
I
would
aske
yow
(
Syr
)
what
doth
sola
fides
signifie
▪
which
are
the
very
words
of
your
sollemne
assertion
,
both
out
of
Luther
&
Caluyn
against
Cath.
doctrine
sola
fides
iust●ficat
,
fayth
alone
iustifieth
:
doth
not
sola
fides
in
the
latyn
tongue
signify
rather
fayth
alone
,
or
an
only
faith
,
then
faith
only
,
which
in
the
Latyn
is
expressed
rather
by
the
aduerbe
fides
folùm
vel
solummodò●
And
if
this
be
true
(
as
all
gramers
and
lexicons
wil
teach
yow
that
it
is
)
then
is
your
distinction
(
wherby
yow
say
that
we
are
iustified
by
saith
only
and
not
by
an
only
saith
)
not
only
vayne
,
but
absurd
also
and
against
your self
,
But
now
if
we
go
to
the
substance
it self
of
the
controuersy
,
wherin
some
later
Protestants
also
do
hold
that
good
works
are
absolutely
necessary
to
saluation
,
according
to
our
knights
assertion
in
this
place
,
yow
must
vnderstand
the
fraud
of
this
shift
which
consisteth
in
this
,
only
faith
iustifieth
,
so
defendeth
the
same
,
as
he
not
only
excludeth
but
detesteth
and
abhorreth
both
the
concurrance
&
presence
of
any
good
works
towards
a
mannes
saluation
:
some
later
Protestants
(
especially
Caluinists
)
being
ashamed
of
the
absurdity
of
the
doctrine
,
and
desyring
withall
to
disgrace
Luther
,
and
his
fellowes
in
this
point
as
in
many
others
,
haue
taken
vpon
them
to
mittigate
the
matter
,
and
to
say
,
that
albeyt
good
works
can
help
nothing
indeed
in
the
act
of
iustification
(
and
consequently
also
neyther
to
saluation
)
yet
they
are
necessary
as
fruits
,
and
so
necessary
;
as
that
no
saluation
can
be
without
them
,
wherin
though
,
in
words
they
would
seeme
to
say
somwhat
,
yet
is
it
but
a
meere
shift
and
euasion
,
and
first
contradicteth
Luther
and
Lutherans
plainly
,
whome
they
would
make
shew
to
expound
and
enterpret
,
and
then
it
is
euidently
false
also
in
it self
as
breefly
I
shal
declare
.
And
first
touching
the
contradiction
,
which
this
new
inuention
of
Caluinists
hath
with
the
doctrine
of
their
father
Luther
,
Flaccus
Illyricus
himself
their
cheefest
Centuriator
;
thus
he
saith
.
Now
I
come
to
the
doctrine
of
the
new
Papists
(
so
he
calleth
Syr
Francis
&
his
fellowes
that
wil
bring
in
any
necessity
of
works
whatsoeuer
)
which
is
as
pernicious
as
the
old
.
They
say
that
the
Apostle
means
to
exclude
good
workes
from
iustification
non
simpliciter
sed
ratione
debiti
,
not
simply
but
as
due
,
but
only
as
meritorious
and
causes
efficient
,
whervpon
these
doctors
or
rather
seducers
,
do
diuers
wayes
elude
that
proposition
of
S.
Paule
,
we
are
iustified
by
faith
gratis
without
works
,
each
one
according
to
his
owne
●ead
,
and
as
his
priuate
spirit
suggesteth
to
him
,
and
most
of
them
couet
diligently
to
mingle
works
,
as
a
certay●e
harmful
leuen
,
with
iustification
and
the
lambe
of
God
,
&c.
And
then
agayne
.
But
the
true
sense
of
Paules
words
is
,
that
without
all
merit
,
condition
or
necessity
of
our
workes
by
only
faith
in
Christ
,
we
are
iustified
before
Christ
,
and
saued
;
so
as
our
saluation
doth
in
no
sort
depend
of
our
workes
neyther
be
they
any
way
necessary
to
saluation
,
&c.
Scripture
,
Luther
,
and
all
doctors
of
sound
Iudgment
think
thus
:
Lo
heer
Syr
Francis
yow
are
called
a
new
Papist
by
your
elder
brethren
or
rather
God-Fathers
for
holding
this
opinion
.
Yow
are
called
a
seducer
for
only
excluding
works
as
meritorious
and
causes
efficient
of
saluation
,
and
not
simpliciter
,
simply
and
euery
way
.
Yow
are
called
an
eluder
of
the
proposition
of
S.
Paul
interpreting
it
by
your
priuate
spirit
other
wayes
then
he
ment
it
,
and
different
from
the
sense
of
Martyn
Luther
and
all
doc●ors
of
sound
iudgment
.
Yow
are
accused
for
coueting
so
diligently
to
mingle
good
woorks
●●
a
certayne
harmeful
leuen
with
iustification
and
the
lamb
of
God
,
defend
your self
if
yow
can
from
these
arrowes
of
your
owne
men
,
and
to
the
end
yow
may
do
it
better
,
and
more
properly
to
the
purpose
,
harken
what
the
same
wryter
saith
of
yow
and
yours
in
the
begin●ing
of
this
very
controuersy
.
Some
there
are
,
who
drowsily
weyghing
the
matter
,
●●ink
this
to
be
the
controuersy
properly
betwene
vs
and
the
Papists
,
whether
good
works
iustifie
,
or
be
the
●erit
and
cause
efficient
of
iustice
and
life
,
and
not
whether
they
be
in
any
respect
necessary
to
Saluation
,
&c.
Lo
Syr
Francis
yow
are
one
of
these
drowsy
●●llowes
that
vnderstand
not
properly
the
cō●●ouersy
according
to
Illyricus
his
iudgment
,
for
●ow
say
that
works
are
in
some
respects
ne●essary
to
saluation
,
to
wit
as
necessary
fruits
and
●●●nesses
,
and
that
Saluation
cannot
be
without
them
though
not
as
any
cause
meritorious
or
efficient
of
Iustice
.
And
thus
much
for
the
controuersy
it self
,
which
S.
Francis
vnderstandeth
not
.
But
if
I
would
stand
vpon
alleaging
the
infinite
sentences
of
other
protestants
quite
opposite
and
contradictory
to
that
flattery
of
good
workes
which
Sr.
Francis
heer
and
in
other
places
of
his
Wastword
vseth
for
deluding
the
people
,
I
should
neuer
make
an
end
,
for
in
this
they
are
as
contrary
one
to
another
as
in
any
other
point
.
For
first
their
grandfather
Martyn
Luther
that
was
the
founder
of
this
opinion
and
layd
it
for
the
foundation
of
all
his
new
ghospel
:
And
finally
to
conclude
Sr.
Francis
heer
,
〈◊〉
as
he
may
not
escape
,
After
all
this
〈◊〉
conclude
with
that
worthy
saying
of
Luther
in
his
fi●
Tome
,
printed
at
Wittenberg
:
If
works
be
necessary
saluation
then
saluation
cannot
be
without
works
,
&
then
we
are
not
saued
by
only
faith
.
This
conclus●on
we
see
,
is
playne
contradictory
to
Syr
Frauncis
,
which
holdeth
works
needful
in
some
respect
,
as
before
hath
byn
shewed
,
which
contradiction
Luther
himself
vrgeth
yet
much
more
,
that
if
this
●●nd-mayd
be
there
shee
killeth
the
maistresse
.
And
so
inough
of
this
contradiction
which
was
the
first
absurdity
of
this
Caluinian
shift
,
to
couer
the
nakednesse
of
their
bare
faith
,
which
Luther
toyleth
to
discouer
as
fast
,
and
wil
not
haue
her
couered
,
or
as
he
sayth
:
defiled
with
the
●ttenragges
of
any
good
works
.
To
the
second
point
of
this
Caluinian
shift
,
●hat
works
are
necessary
,
Agayne
when
we
see
theeues
and
murderers
go
to
the
gallowes
(
as
often
is
seene
in
England
)
with
as
strong
a
faith
as
any
minister
or
preacher
can
haue
,
&
professing
the
the
English
faith
,
and
religion
openly
singing
our
Psalmes
lustely
and
assuring
themselues
and
the
people
that
stand
by
,
that
they
are
o●
the
elect
,
and
to
go
presently
to
,
heauen
,
and
that
albeit
their
break
fast
of
hanging
b●
sharp
,
yet
shal
their
supper
be
sweet
with
th●
Lord
in
his
glory
,
which
faith
and
assurance
th●
ministers
standing
by
with
the
rest
do
approue
and
highely
comend
:
Heer
now
I
would
aske
is
this
faith
a
goo●
and
sauing
faith
or
no
,
which
these
theeue
and
murderers
haue
,
or
only
historical
,
as
Sy●
Francis
calleth
it
,
for
that
it
lacketh
work●
No
protestant
I
suppose
wil
deny
it
to
be
●
good
and
liuely
faith
,
and
consequently
a
●
a
iustifying
and
sauing
faith
,
for
that
othe●
wayes
those
good
saynts
that
are
thus
ha●●ged
should
be
deceyued
,
or
in
doubt
of
the
supper
,
which
they
are
taught
in
no
case
●
doe
,
but
to
rest
most
assured
therof
,
throu●●
the
merit
of
this
faith
,
and
yet
can
no
m●
say
,
that
this
their
faith
had
fruits
,
or
was
a●●compained
with
good
works
.
And
con●●quently
that
eyther
faith
alone
,
and
only
faith
,
as
wel
as
faith
only
doth
saue
these
men
after
the
manner
that
suche
good
fellow
Protestants
are
saued
,
or
els
they
are
not
saued
at
all
,
seing
works
they
had
none
.
And
this
being
so
,
that
all
malefactors
whatsoeuer
remayning
in
their
wickednesse
may
be
saued
by
this
only
faith
,
Doctor
Luther
)
let
the
reader
iudge
whether
I
rightly
called
it
,
an
open
easy
cart-way
or
no.
And
so
much
of
this
controuersy
,
wherof
the
minister
also
O.E.
keepeth
sylence
,
and
saith
not
a
word
in
defence
of
his
knight
and
maister
.
And
so
shal
we
end
this
second
whole
Encounter
.
THE
WARNING
AND
admonition
about
this
second
Encounter
,
first
to
Syr
Francis
Hastings
,
and
then
to
O.
E.
his
Chaplayn
and
champion
.
CAP.
XVII
.
TO
continue
my
former
purpose
&
promise
(
Syr
Francis
)
which
was
to
recount
with
yow
,
and
breifly
to
lay
out
both
to
your
owne
and
your
frends
vew
,
in
the
end
of
euery
encounter
what
principal
points
had
passed
betwene
vs
in
our
combate
,
and
how
wel
or
euil
you
had
behaued
your self
therin
,
I
am
now
by
way
(
as
it
were
)
of
some
short
recapitulation
to
refresh
your
memory
in
that
behalf
,
and
therby
also
to
make
matters
more
cleer
in
the
sight
of
our
diligent
and
attentiue
reader
.
First
then
to
passe
on
with
some
order
,
wheras
at
the
very
first
entrance
of
the
former
encounter
I
complayned
of
a
certayne
shift
of
yours
,
that
being
charged
with
flattering
her
Maiestie
and
the
state
of
England
,
with
so
many
new
deuised
blessings
,
as
yow
affirmed
to
haue
ben
brought
in
by
change
of
Catholike
religion
,
Tho.
Walsingham
,
Fryars
were
braue
lyars
,
&c.
which
as
yf
it
were
in
all
respects
true
,
as
yow
alleadge
the
story
,
it
would
be
no
iust
defence
or
excuse
for
your
defaults
in
that
kynd
,
so
the
whole
narration
therof
being
peruerted
in
your
allegation
(
as
before
we
haue
declared
)
it
must
greatly
diminish
your
credit
,
And
this
yow
treat
(
as
it
were
)
by
way
of
preface
or
preparation
to
your
poor
defence
of
those
vntruthes
which
are
obiected
against
yow
,
wherin
also
yow
discredit
your self
not
a
litle
by
bringing
in
other
impertinent
and
forged
matters
to
fil
vp
paper
and
help
out
withal
,
and
among
other
of
certayne
deuised
chalenges
of
disputation
said
to
be
made
on
your
side
by
Iohn
Husse
in
the
councel
of
Constance
,
and
by
Martin
Luther
at
Wormes
and
Augusta
,
and
by
Simon
Grinae●●
at
Spire
,
Peter
Martyr
and
Theodore
Beza
at
the
conference
of
Pa●sy
in
France
,
&c.
In
all
which
examples
,
there
being
discouered
many
vntruthes
,
as
wel
in
the
narration
it self
,
as
in
the
application
,
and
further
declared
,
But
when
yow
come
to
your
defence
it
self
of
the
first
two
vntruthes
obiected
against
yow
,
that
we
hold
,
reading
of
scriptures
in
any
vulgar
tongue
,
whatsoeuer
for
heresy
,
&
that
for
this
cause
only
we
brādle
men
to
the
slaughter
,
how
do
yow
stand
(
Syr
Francis
)
in
this
defence
?
do
yow
bring
any
one
sufficient
proof
at
all
,
for
any
one
of
these
two
absurdityes
?
The
warder
setteth
downe
a
plaine
&
sensible
discourse
,
how
&
in
what
languages
,
scriptures
are
permitted
to
al
,
as
also
why
and
vpon
what
causes
,
reasons
,
arguments
or
vtilitie
,
of
what
hurt
or
necessity
our
Churche
hath
,
or
ought
to
make
restraint
or
limitation
therof
to
some
who
are
not
to
profit
therby
?
And
then
furthermore
wheras
it
liketh
yow
to
be
pleasant
with
the
Warder
,
affirming
that
by
adding
(
only
)
to
your
words
(
that
for
only
reading
of
scriptures
men
were
brandled
to
the
slaughter
)
he
made
one
ly
of
his
owne
while
he
sought
to
proue
thesame
against
yow
the
said
one
ly
is
redoubled
vpon
your self
,
by
shewing
that
,
only
is
fond
in
your
owne
words
,
and
consequently
,
that
this
word
only
hath
not
proued
one
ly
against
the
warder
,
but
two
or
three
lies
against
your self
.
And
all
this
(
as
I
said
)
is
handled
in
your
preamble
to
this
second
Encounter
,
[
4
](A09112-e60240-b)
4
Forged
maximes
obtruded
by
the
knight
.
the
bulk
and
corps
wherof
consisteth
(
as
yow
know
)
in
the
verifying
of
foure
other
false
propositions
forged
by
your self
,
&
assigned
for
grounds
rules
,
and
Maximes
of
our
Religion
,
which
are
nothing
so
,
to
wit
that
we
hold
ignorance
to
be
the
mother
of
deuotion
and
that
lay
men
must
not
medle
with
matters
of
religion
,
and
that
the
Pope
or
any
Priest
comming
from
him
,
is
to
be
obayed
though
he
teach
blasphemies
:
and
finally
that
our
cheef
remedy
against
all
sinnes
consisteth
in
buying
of
pardons
,
&c.
In
defence
of
which
obtruded
positions
how
yow
behaue
your self
,
and
what
your
carriage
is
,
both
by
flying
euery
where
from
the
true
state
of
the
question
,
cogging
&
dissembling
and
bringing
in
other
odde
matters
litle
or
nothing
concerning
the
controuersy
it self
,
and
by
other
such
sleights
and
fhifts
,
Th●
.
Walsingham
,
S.
Chrisostome
also
is
prooued
to
haue
byn
egregiously
misused
by
yow
in
the
9.
chapter
,
Index
expurgatorius
Hispanicus
in
thesame
place
,
concerning
the
note
obiected
by
yow
in
your
answere
,
for
that
it
was
an
error
in
the
coppy
and
wholy
from
the
authors
argument
,
drift
and
meaning
in
that
place
,
as
also
for
that
yow
father
that
sentence
vpon
Gregory
Nissene
,
which
is
none
of
his
as
there
is
shewed
.
But
of
all
other
your
dishonorable
dealing
(
Syr
Francis
)
in
this
kynd
of
abusing
authors
;
Iohn
Fox
your
maister
(
the
most
shamlesse
corrupter
of
authors
that
euer
perhaps
took
pen
in
hand
)
to
disgrace
that
worthy
Saint
and
Prelate
,
both
in
his
person
and
cause
with
the
king
;
and
for
that
yow
are
often
taken
&
attaynted
of
this
trick
throughout
the
whole
said
tenth
chapter
and
in
the
other
that
ensueth
(
especially
where
yow
are
shewed
to
falsifie
most
egregiously
Caesarius
Heislerbacius
about
S.
Thom.
his
miracles
)
I
shal
not
need
to
set
downe
heer
more
particulars
,
Iohn
Fox
concerning
the
faigned
poysoning
of
king
Iohn
by
a
monk
,
and
the
absolution
for
the
fact
before
hand
,
in
which
narration
there
are
so
many
shamelesse
impostures
vsed
by
yow
two
combyned
companions
in
lying
,
Neyther
yet
wil
I
enter
into
any
more
particulars
with
him
at
this
tyme
,
And
so
to
the
proof
I
remit
me
,
beseeching
in
the
meane
space
the
moderate
and
indifferent
reader
which
hath
care
of
his
saluation
,
and
readeth
not
so
much
for
curiosity
,
contention
or
loue
to
partes
and
faction
,
as
sincerely
to
be
instructed
in
matter
of
truth
concerning
religion
,
that
he
weigh
seriously
with
himself
what
good
meaning
or
conscience
can
there
be
in
such
men
as
vse
so
many
fraudes
and
vtter
so
manifest
falshoods
,
as
in
this
our
answere
we
haue
plainely
demonstrated
;
and
then
(
good
reader
)
when
thow
hast
once
discouered
this
point
of
singular
importance
,
which
is
,
that
truthe
indeed
is
not
sought
by
them
that
pretend
to
seek
truth
,
nor
religion
by
them
that
treat
of
religion
,
but
only
that
shifts
are
sought
to
make
a
shew
of
saying
euer
somwhat
,
then
I
doubt
not
but
thou
wilt
resolue
with
thy self
,
what
is
behooful
for
thee
to
do
,
for
sauing
of
thy
owne
soule
,
not
leauing
it
vpon
the
waues
of
vncertayne
disputes
and
altercations
of
men
,
but
staying
it
vpon
the
sure
rock
of
Christs
Catholike
and
visible
Churche
,
which
is
left
and
appointed
as
an
infallible
stay
,
for
all
men
,
wherunto
I
implore
his
heauenly
grace
and
deuyne
assistance
.
AN
ADDITION
BY
the
publisher
of
this
book
;
wherin
he
sheweth
first
a
reason
why
these
two
Encounters
are
set
forth
alone
:
then
the
difference
he
findeth
in
the
wryters
and
their
wrytings
:
thirdly
how
a
man
may
vse
this
which
heer
is
said
to
the
decision
of
any
Controuersy
of
our
tyme
.
CAP.
XVIII
.
THREE
things
do
I
promise
(
good
Christian
Reader
)
as
yow
see
in
the
title
of
this
my
addition
,
which
I
shal
endeauour
to
performe
with
the
greatest
breuity
and
perspicuity
that
I
may
.
And
as
for
the
first
,
which
is
the
reason
why
after
the
expectation
of
so
many
monethes
,
(
wherin
the
defence
of
the
whole
eight
Encounters
,
that
ly
in
dispute
betwene
the
watchman
,
and
Warder
,
S.
F
▪
Hastings
and
N.
D.
should
haue
appeared
)
we
now
set
forth
only
two
of
the
first
.
The
cause
●nd
reason
of
this
is
easely
declared
,
for
it
was
●s
followeth
.
More
then
a
ful
yeare
hath
now
passed
●ince
the
whole
reioynder
of
N.
D.
to
Syr
F.
Hastings
reply
about
the
foresaid
eight
Encounters
,
and
the
remitter
to
the
LL.
of
her
Maiesties
most
honorable
Councel
was
en●●ed
,
But
when
at
lenght
it
came
to
sight
,
and
●hat
the
author
N.D.
had
taken
it
in
hand
to
●nswere
ioyntly
with
the
other
of
Sir
Francis
,
●ntermingling
and
coopling
them
togeather
,
〈◊〉
●yow
haue
seene
by
experience
in
these
two
●ncounters
,
Wherfore
vpon
these
and
other
lyke
reasons
I
began
to
deale
effectually
with
the
author
of
this
work
that
he
would
be
content
to
yeild
vnto
the
publishing
of
these
two
Encounters
alone
,
promissing
him
that
as
the
other
should
come
to
be
ready
and
thorowly
polished
(
which
I
hope
wil
be
very
shortly
)
I
would
set
them
forth
also
eyther
all
togeather
or
two
or
three
Encounters
in
a
book
,
as
these
go
according
to
the
quantity
or
bignesse
which
they
shal
grow
vnto
.
And
this
is
so
much
as
is
needful
to
be
sayd
of
this
first
point
.
The
second
also
may
be
dispached
with
the
lyke
breuity
,
The
first
is
touching
truthe
and
falshood
,
playne
dealing
and
shifting
,
And
for
that
in
all
the
reply
both
of
Sr.
F.
and
O.E.
his
defendant
,
I
do
not
find
that
the
Warder
is
so
much
as
charged
to
my
remembrance
and
much
lesse
conuinced
of
any
one
such
wilful
falsification
as
before
I
haue
alleaged
,
and
that
both
the
knight
and
minister
are
accused
almost
in
euery
leaf
of
this
crime
,
and
that
with
such
manifest
proofes
and
demonstrations
as
I
see
not
how
possibly
they
can
quite
themselues
:
here
hence
I
do
inferre
that
it
importeth
exceedingly
euery
wise
and
discreet
Reader
to
remember
wel
this
difference
.
Another
difference
also
there
is
not
a
litle
to
be
marked
in
the
very
substance
of
their
wrytings
,
But
on
the
other
side
I
fynd
all
contrary
for
first
I
see
that
of
a
wyld
vagrant
discourse
which
the
watchman
Sir
F.
made
at
the
first
vnder
the
name
of
a
Watch-word
wherin
there
was
neyther
head
nor
heele
,
And
further
for
a
special
proof
of
this
point
I
had
once
purposed
(
besydes
the
particular
matters
handled
before
)
to
haue
ioyned
to
these
two
Encounters
a
seueral
Treatese
of
3.
conuersions
of
our
land
from
Paganisme
to
Christian
The
third
point
mentioned
before
,
is
how
any
man
,
by
that
which
is
set
downe
&
disputed
in
these
two
Encounters
,
may
resolue
himself
thorowly
in
all
matters
that
ly
in
controuersy
betwene
vs
and
Protestants
at
this
day
,
Moreouer
it
is
to
be
considered
,
that
all
men
haue
not
alwayes
such
variety
of
books
,
as
to
see
all
controuerses
discussed
therin
,
that
whosoeuer
wil
be
saued
,
it
is
necessary
for
him
before
all
other
things
to
hold
the
Catholike
faith
,
which
faith
except
euery
man
do
keep
wholy
and
inuiolate
without
all
doubt
he
shal
perish
euerlastingly
.
Thus
saith
that
creed
shewing
vs
the
dreadful
daunger
of
him
that
erreth
,
or
doubteth
of
any
one
article
of
the
Cathol.
faith
,
which
infinite
people
of
England
must
needs
do
at
this
day
,
who
haue
no
other
guide
,
direction
,
or
certainty
to
bring
them
to
resolue
in
matters
of
controuersy
,
but
eyther
their
owne
reading
,
or
to
beleeue
some
other
as
vncertayne
as
their
owne
iudgment
in
this
behalf
.
But
on
the
other
side
,
Catholike
doctors
considering
the
great
and
high
importance
of
this
point
and
that
the
farre
greater
part
of
christian
people
that
are
in
the
world
haue
not
commodity
to
read
controuersyes
by
themselues
,
S.
Athanasius
and
the
councel
of
Nice
)
cannot
be
saued
,
except
they
beleeue
all
and
euery
part
and
parcel
of
the
Catholike
faith
,
they
haue
taught
them
another
more
short
and
sooner
way
left
by
Christ
and
his
Apostles
,
for
auoyding
this
gulfe
of
damnation
,
which
way
is
to
know
and
beleeue
fide
explicita
,
that
is
,
fide
implicit●
,
by
an
implyed
faith
,
in
that
they
beleeue
the
holy
Catholike
Churche
,
and
all
that
shee
beleeueth
,
which
implyeth
so
much
as
is
necessary
to
any
mannes
saluation
.
And
how
sure
and
safe
a
way
this
is
,
yow
hane
heard
out
of
S.
Augustine
[
*
](A09112-e61250-b)
*
Ibid.
cap.
7.
before
that
simplicity
of
beleeuing
maketh
the
common
people
most
safe
.
Wherfore
according
to
this
selfsame
way
also
,
To
this
resolution
when
any
man
ariueth
,
and
is
content
in
these
things
which
he
knoweth
not
,
to
follow
the
councel
of
S.
Paule
,
Wel
then
yow
wil
aske
me
perhaps
;
what
are
those
few
principalle
pointes
,
which
being
wel
vnderstood
would
suffice
to
make
a
man
a
good
Catholike
?
Wherto
I
answere
with
S.
Augustine
and
other
holy
Fathers
,
that
one
only
were
sufficient
yf
a
man
hold
it
perfectly
,
As
for
example
the
Treatese
before
set
downe
in
the
beginning
of
the
first
[
*
](A09112-e61400-b)
*
Cap.
2.
Encounter
,
who
are
properly
Catholiks
,
and
who
are
heretiks
by
the
old
lawes
of
auncient
Catholike
Emperors
made
expressely
against
heretiks
.
And
if
it
so
fal
out
,
In
like
manner
,
there
is
another
treatese
in
the
same
Encounter
about
,
The
rule
of
faith
wherby
men
ought
to
be
guided
in
all
contro●ersyes
,
doctrines
and
disputations
,
S.
Paul
t●
Timothy
,
and
by
him
to
all
Catholike
bishop●
for
euer
.
Againe
wheras
the
Catholike
Church
〈◊〉
faith
is
but
one
,
and
we
demonstrate
,
that
th●
same
hath
continued
by
succession
in
the
Romayne
Churche
for
fiftene
hundred
yeares
〈◊〉
more
,
Lutherans
,
Anabaptists
,
Swinglian●
Caluinists
Brownists
,
and
the
like
(
a
thing
proper
to
all
heresies
,
as
holy
Fathers
do
note
most
euident
it
may
be
,
on
which
part
the
Catholike
Churche
standeth
,
and
God
with
her●
who
is
God
of
vnity
and
not
of
diuision
.
And
lastly
not
to
be
ouerlong
in
this
matter
nor
to
seek
many
examples
,
FINIS
.
The
end
of
the
second
Encounter
.