Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

Text snippets containing the quad

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

and their elder brethren the Lutherans heare the matter set downe clearely by Flaccus Illyricus himself their cheefest Centuriator thus he saith Now I come to the doctrine of the new Papists so he calleth Syr Francis his fellowes that wil bring in any necessity of works whatsoeuer which is as pernicious as the old They say that the Apostle means to exclude good workes from iustification non simpliciter sed ratione debiti not simply but as due but only as meritorious and causes efficient whervpon these doctors or rather seducers do diuers wayes elude that proposition of S. Paule we are iustified by faith gratis without works each one according to his owne ●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 harkē 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 Flac. Illyr praef ad Ro. Pag. 636. 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 Frācis 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 S r. Francis heer and in other places of his Wastword vseth for deluding the people I should neuer make an end for in this they are as contrary one to another as in any other point For first their grandfather Martyn Luther that was the founder of this opinion and layd it for the foundation of all his new ghospel Lutheran speches against góod vvorks ioyned vvith faith sayeth Caueamus à peccatis sed multò magis à legibu● operibus bonis Let vs take heed of sinne but much more of lawes and good works Luther serm de nouo testam siuè de missa And according to this doctrine his schollers in a certayne counsel say thus adeò non esse necessari● opera bona In colloq Altemb vid. Canis l. 1. de corrupt verb. Dei Cap. 10. vt etiam ad salutem incommodent sint● perniciosa Good woorks are so farre of from being necessary to saluatiō as that they rathe● hinder and are pernicious And agayne in th● same Ibid. Precari nos oportet vt in fide sine operib● omnibus bonis vsque in finem perseueremus we mu●● pray that we may perseuer in fayth withou● all good works vnto the end And finally to conclude S r. Francis heer 〈◊〉 as he may not escape Colloq Altemberq col 4 fol. 75. 76. let vs heare their conclu●sion which is in these words After all this 〈◊〉 conclude with that worthy saying of Luther in his fi● Tome printed at VVittenberg 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 Luth. tom 1. prop●sil 3. when he sayth Fides nisi sit sine vllis etiam minimis operibus non iustificat imò non est fides Faith if it be not without all good workes euen the least that may be it iustifieth not yea it is no faith So as when Syr Francis annecteth good works to his Protestant faith as a hand-mayd without which faith is no faith Luther on the contrary sayth that if this ●●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 The second point of Caluiniā imposture about only faith but yet must not ●elp or cooperat any thing at all to our salua●●on but only attend vpon fayth as a hand ●ayd so as faith only must saue but not faith ●lone albeit that which I said in the begin●●ng of the idlenes of this deuise and mathe●atical illusion be sufficient to ouerthrow it ●nd the reasons of Luther and his Lutherans 〈◊〉 euident against it yet may the vanity therof 〈◊〉 seene also by this that whē a protestāt hath the faith that eyther Luther or Caluyn could teach him and as vehement and feruent as both of them togeather if he should l●ue naughtely he can not by Syr Francis doct●ine be saued for that faith only saueth nor Luther saith he hath the more faith for that how do these two stand togeather Agayne when we see theeues and murderers go to the gallowes as often is seene in England with as strong a faith as any minister or preacher can haue professing the the English faith and religion openly singing our Psalmes lustely and assuring themselues and the people that stand by that they are 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

can the knight beare witnes whose name beginneth with a B and wa● forced to witnesse against him I could alleadge also diuers other witnesses omni exceptione maiores as wel of his owne order as otherwise of his intemperate and odious speaches against the present state and such as manage the same for temporal matters complayning grieuouslie among the rest of the seruitude and great pouertie of the English clergie affyrming in particular that they payd the third penny of all that euer they had and fynally shewing himselfe as deepely discontent as any man could bee that lyueth in external shew of obedience And for all these and other such poynts I could name many particu●ars both of matter men tyme and place when and where they were spoken as also I could resolue the name of O. E. into his true sillables if it be true that his surname beginne with S. but I haue promised to spare him for this tyme and wil keep my promise And if it please him to goe forward in this controuersie taken in hand with christian modestie and conuenient tearmes of ciuilitie as men professing learning ought to do I shal be content to answer him in the same style attending to the matter and not to the man or his manners but if he delight in the other vayne style of scolding scurrilitie I meane to leaue him and deliuer him ouer into the hands of some which may chance t●ke him vp also in that kynd according to his deserts in the meane space the man before mentioned that is most iniuried by him in his malignitie of speach leeseth litle by his lewd detraction but gayneth rather exceedingly both in merit with God and credit with all good men and as for the tryal of their cause it will appeare sufficientlie by that which afterward cometh to be examined in these Encounters CERTAINE BRIEF NOTES AND OBSERVATIONS VPON SIR F. HAStinges Epistle to the Christian Reader THOVGH whatsoeuer S r. F. wryteth in this Epistle be handled afterward more at large in the seueral Encounters thēselues that do ensue yet to let nothing passe wholy vnanswered and to discouer somewhat in this beginning the talent which the K. hath in wryting I haue thought best to set downe these fewe annotatiōs cōcerning the principal points though none indeed be principal or material of his said Epistle to the Christian Reader First of all he beginneth the very first paragraphe of his Epistle with such obscurity or deep mistery Epist. pag. 1. as I confesse I vnderstand him not for thus he sayth Hauing obserued gentle Reader from the words and wrytinges of the learned that it is a maxime A ma●●m● euil applied or rule in Philosophie Finis est primus in intentione the end aymed at is first setled in the intention of man and findinge this Romanist to boast and bragge much of his lea●ning it is not vnlike that like a conning Clarke whatsoeuer his learning be the end of this his worke was the first ground of his wryting Thus he wryteth and yf the Reader vnderstand his meaning and what he would cōclude it is wel for I professe my ignorance therin only I know the Philosophers maxime to be this Aristo● that as the end of ●oing any thing is first in our intention so is it last in preformance and execution The later part our K. hath left out the former I know not why he hath brought in except perhaps his hidden conceyt should be that the last part of my Wardword which is the remission to the Lords of her Ma ●ies Counsel was the first thing intended by me and inducing me to wryte which yet is euidently seene to be false for that the K. Wachword and iniuryes offered therin to Catholikes was the motiue inforcing rather then inducing to that worke and to oppose my ward to so slāderous a watch so that heer S.F. his Philosophical Maxime is fondly applyed or not applyed at all and consequ●ntly his brag of hauing obserued thesame from the word wrytings of the learned ys vayne seing how vnlearnedly he vseth it But this is easily pardoned in a Knight and so let vs go forward After thi● he taketh in hand the tytle of my book which is A tēperate wardword c. saying a he proclaymeth temperance in his tytle Epist. ibid. and pursueth the a●te of rayling in the whole processe following and in the end of all he persuadeth ruine both to Church comon-w●lth c. For my rayling I remit me to the iudgment of the indifferent Reader who w●l distinguish betwene rayling and round answering or rigorous reiection of an importune adu●rsar● that multiplyeth calumniatious without groūd number or measure especially in that kind of bloudy sycophancy wher●n the watching libel was wryttē though I do confesse as before hath byn signified that I was the more earnest and eager somtyme for that I did imagine the said byring libel not to haue proceeded from the knight but from some K. of another kind not from S.F.H. of so honorable a house and calling but from some Crane some W●lkinson S F. Presbytery of 〈◊〉 min●●●ers at Cadbury some Sipthorpe yf I remēber wel their il fauored names Doctors and Rabbyns of his puritanical presbytery at Cadbury but now that I see the knights humility to be so great as to dishonour himselfe with taking the name of this worke vpon him I shal endeauour to vse more patience also with him in my answere except he ouer straine it sometymes by the intemperance of his tongue against Catholykes and so much of this But for the second which he obiecteth that I seeke the ruyne both of Church and comon wealth by my exhortation to peace atonement and mitigation in religion which afterwards goeth in my remitter to the Lords of her Ma t●es Counsel their Honors and not S r. F. worship or wisdome must be iudges of this poynt and why an exhortation to peace and vnion should be accounted a cause of publyke ruyne I see no cause nor yet reason of state or religion therin except the knyght his puritanical camp do hate peace following therin that other Maxime that in troubled waters is best fishing Which coniecture is shrewdly confirmed by the attempt of their Puritane Captaine the Earle of Essex brought by puritanisme into suche calamitie who hauing byn stout against peace with forrayne Princes for diuers yeares The Earle of E●sex pitifully seduced by the Puritans vnder pretence of home security had wrought such a troubled water vnder hād in the meane space as yf his streame had not byn troubled and turned vpon him before his tyme he might chaunce to haue inhooked the greatest fish of England And whether S r. F. were one of those anglers or no I cannot tel being so farre absent nor wil I accuse him though he being of the sermon-sect and exercising society which vnder that occasion and pretence layd their hookes to this troublesome and

in lyfe by this new religion but all worse And Luther himselfe vpon his owne tryal Luth Po●●i● sup Dom. ● Aduent both wrote and printed Mundus fit quotidiè deterior sunt nunc homines magis immodesti indisciplinati multoque deteriores quam fuerunt in Papatu The world is daylie worse men are now more immodest more indisciplinable and a great deale worse then they weare vnder the Popedome And Aurifaber Aurif de dictis Luth. Pag. 623. one of his cheife schollers testifieth these woords of him that he was often wont to say Post reuelatum Euangelium virtus est occ●sa iustitia oppressa temperantia ligata deuotio pulsa nequitia facta quotidiana Since the ghospel was reuealed vertue of lyfe is slayne iustice is oppressed temperance is bound deuotion is put to flight wickednes is daylie increased Thus said these men in the very primitiue Churche of their new ghospel and what our men especially in England may say now of this argument I leaue it to common experience to iudge And Syr F. least he should goe to farre in this matter of good workes saith Tvvo cautions of the K. against good vvorkes we must take heed to auoid two extremities The first proud presumption before God that we put no opinion of merit in our workes secondlie that before men we auoid all hypocritical ostentation Lo heere good reader two great peryls of good workes layd before thee but no vtilityes remēbred Trulie I had thought when I heard him talke of two extremityes that as the one was to attribute to much to good workes so the other should haue byn to attribute to litle but both are cautiōs against good workes and therfore I maruaile how they may be called extremities Absurdity seing they may be both in one and the selfe same man to wit presumpsion hipocrisy which yet is against the nature of extremes yf S. F. remember wel his Sophistry learned in Oxford 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 Math. 5. Rom 2. 7. Cor 9. Coloss 1 1. Timoth 2. Iam 2. 2. Pet. 1. 2. Pet. 1. as also that they should shine before men wheras our Protestāts are careful to warne vs that they are perilons things to engender presumption and ostentation Wher-vnto their Father Luther addeth further that they are also pernicious to saluatiō which yf yow ponder wel is but a cold exhortation to the exercise of good workes Luth. ●om 2. ●ol 322 rom 5 in Gal cap. 4. fol. 382.400 for that yf not only they haue no merite but are perilous also for presumption and hypocrisie yea pernicious sometymes to saluation and that on the other syde our corrupt nature sensualitie flveth them and swayeth to the contrarie of her owne inward instinct who wil leese his pleasure to labour in them and consequently it is no maruaile though these fruits grow so thinly vpon protestants trees as their neighbors I weene wil beare them witnesse in England And as for Syr F. himselfe notwithstanding his protestatiō 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 Syr F. not so famous for good vvorkes as he vvould seeme as that his tenants and neighbours wil be his witnesses thervnto especiallie if the common fame be true of certayne things which heere I wil not name for christian modestie sake for respect eyther of himselfe or his familie or of both though he in his owne person litle sheweth to deserue that respect not hauing held the same with others of greater moment yea princes themselues but I shal deale more modestlie with him and let him goe free from further ●ouch at this tyme but for the matter it selfe concerning him and his in general for good lyfe and workes excepting in particuler those that may be excepted I may cōclude as S. Augustine did a litle before about the Churche that 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 cōfesse 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 Cap. 15. S. Bernard abused Bona opera sunt via regni non causa regnandi which he according to his fashion fraudulentlie expoundeth thus good works are the way wherein we must walke to the kingdome of heauen but not the cause wherfore we shal obtayne that kingdome c. 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 Catholike doctrine about merites of good vvorkes De gratia libero arbitrio shewing therin how Gods grace doth concurre with mans freewil in all meritorious workes by stirring vp mans wil to worke with promise of reward and strengthening him to the performance therof by the assistāce of his diuyne grace in respect wherof to wit of the free promise made by God to reward our good workes wherto he was not bound and of the preuenting and assisting vs by his holie grace to the working of the same our merites are to be attributed vnto him as to the first and chiefe efficient cause and not to our selues though our concurrance be necessarie thervnto also and in this sense S. Bernard in the place by our knight aleadged hauing spoken much of the merits of good worke● wrought in Christ and by the force of his grace he concludeth thus Merita nostra sp● quaedam sunt seminaria Bernar. tra●● de gratia libero arbitrio ad finem charitatis incentiuae occultae praedestinationis indicia futurae felicitatis praesagia via regninon causa regnandi Our merites are certayne seedes of hope inkindlers of charitie signes of secret predestination foresages or tokens of our felicitie to come the way to the kingdome of heauen but not the cause of our raigning 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 secōdarie 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 Rom. ● 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 Bernard ibid. Verum haec sayth he cum certum sit diuino in nobi● actitar● spiritu De● sunt munera quia verò cum nostrae voluntatis assensu nostra sunt m●rita Wheras it is certayne that these good workes by me before mentyoned are wrought in ys 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 vpō the words of S. Paul to Timothie where he sayth Bonum certaemen certaui c. I haue fought a good fight ● Tim. 4. I haue ended my course I haue kept my fayth and for the rest 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 Iustitiae Paulum Deus voluit habere consortem vt coronae faceret promeritorem Bern. pag. 1069. to the end he might make him also a deseruer of his crowne and in this he made him both partener of his iustice and deseruer of his crowne when he vouchsafed to make him his helper or coadiutor in doing good works wherunto his crowne is promised further he made him his coadiutor when he made him to consent to his holy wil and motion 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 Aug. hom 14. lib 50. homiliarum 2. Tim. 4. and vpon the same words of the Apostle 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 Aug. in Psal. ●● And againe in another place vnde debitor accepit aliquid c. 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 fōd K. doth saying that it is a proud presumption before God to put any opinion of merit to our works Pag. 19. but yow haue heard out of the Fathers how they do not only put opinion of merit in good works but do plainly affirme and teach yt and that it is dew debt supposing Gods promise made to reward them Wherof also it followeth that albeit the saying of 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 The 5. blessing freedome from persecution and as he calleth them 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 Pag. 20. About which blessing I would aske the K. certayne questions therby to come to the truth of the matter auoyd impostures and first I would aske him whether this 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 persecutiō for yf it be not a common blessing to all but particular to themselues then can yt

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 pretēd 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 The cause of delay and sent to be put in print but then was ●here receaued a new aduise that another answere was in print also to the watch word whose author was figured by the two letters ● E. And albeit the work was said to be of such quality as it merited not a seueral an●were and much lesse the man yet for that was not expedient to let it passe without ●ome check of examination the Warder N. ● resolued to deferre the publishing of his ●ormer work vntil he might haue a vew of ●his book also which being more hardly ●rocured and longer expected then at the be●inning was presumed caused also the stay of ●his edition 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 Frācis ●ntermingling and coopling them togeather 〈◊〉 ●yow haue seene by experience in these two ●ncounters The reason vvhy these ● Encounters are set forth alone then fel there new difficultyes ●nterruptions as namely diuers monethes ●●cknesse and diuers other lets and impedi●ents of vnexpected busynesse to the author ●●d besides this the corps of these two En●●unters grew to so great a bulk as of themselues they seemed to be sufficient for one book especially considering the many difficulties that we haue in printing greater volumes in these dayes and all commodity of our owne countrey prints printers and other helpes being debarred vs. 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 Encoūters 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 2. point of this addition which is about the difference of the wryters and wrytings of these Encounterers for so much as I do not meane to stand vpon all differēces obserued by me in reading ouer their books but to note some few only referring me also in these to that which before hath byn set downe in the Encounters themselues especially in the seueral admonissions and warnings ensuing vpon euery Encounter and conteyning as it were a breef recapitulation of the whole only then I wil say that two notorious differences me thinketh I haue obserued in cōferring these books and wryters togeather The first is touching truthe and falshood playne dealing and shifting The first differēce about true dealing falshood discouered almost in euery leaf of the former Encoūters which is a diffe●ence of somuch quality as whersoeuer it is found on the worser part it ought greatly to mooue and make deep impression in the Reader that is careful of his owne saluation for that the matters in controuersy cōcerning true faith being of the highest importance that may be to our soule and euerlasting good or hurt euery man ought to be attent whersoeuer he findeth falshood or deceyt to be wilfully and purposely intended and that it cannot be excused by error or ignorance or heat of speach or other lyke infirmities there he ought to stay his foot stand fast and not to passe further without firme resolution neuer to beleue him agayne And for that in all the reply both of S r. F. and O.E. his defendant I do not find that the VVarder 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 The 2. difference idle or profitable matter handled concerning the profit or losse of tyme which the reader may reap by perusing them ouer for that S r. F. and O.E. if yow look attentiuely into their books do treat nothing eyther methodically or substantially throughout their replies but following the Warder vp and downe do wrāgle here and iangle there taking exceptiōs against these or those words without handling any one point learnedly or with substance throughout all their whole discourses neyther cōfuting soundly their aduersaries nor confirming wel their owne parts so as when a man hath red ouer their whole books he remayneth with more doubts and darknes then before feeling only his spirit of incredulity and contradiction more increased by this reading but his braynes more weakened and wearied and his vnderstanding lesse cleer