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work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

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

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

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 VVardvvord Pag. 26. faigned by himself and acompanyed with so many other lyes and falshoods as yow haue heard yow shal see how he maketh his conclusion and triumpheth as though he had donne somwhat of importance these are his words A fond conclusion 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 The knight vnderstandeth not diuinity as to learne Syr Francis to be a good deuyne and that I would more easily take vpon me to make a camel to goe through a nedles eye in that sense that Christ spake it or any rich man in the world to enter into heauen yf he would follow my counsel then to frame Syr Francis old head to vnderstand the depth of Catholike religion 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 The controuersy of iustification by only faith vntil the very last words of the open and easy Cartway of only faith whervnto he maketh an assault as followeth VVast Pa. 75. 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 Faith only only faith yet must yow not think that Iohn is 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 assertiō 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 distinctiō 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 who hold that sola fides iustificat faith alone or an only faith iustifieth And thus much for the contradiction in your owne words 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 The disagreeing of Lutherans Caluenists about this controuersy that wheras Luther the first founder of the proposition 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 mānes saluation some later Protestāts 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 cōtradiction which this new inuention of Caluinists hath with the doctrine of their father Luther ●l●●c Illyr praefat ad Rom. Pag. 634 6●5 N●●●●pistae

consequentlie much more reprehensible then the first especially in a knight and how think yow doth he deliuer himself now from this charge Pag. 2● yow shal heare presentlie by his owne pen for after a fewe words of some compunction and humilitie as it might seeme wherin he wrote 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 mētioned 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 rāne 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 VValsingham sayth he an ancient Chronicler wryteth of Friars in Richard the second his tyme Pag. 29. 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 Hiero. epist. 66 ad Ruffinum The multitude or society of offenders doth not protect or geue patronage to the errour But much more in this case when many pointes be different for I would aske the K t. what releef or discharge is this to him yf both these examples were true as after they wil proue false to wit yf fryar● were such lyars in King Richard the 2. his tyme why should ●nights be lyars in Q. Elizabeths tyme ● or yf a printer or paynter in Rome or both or these that set them a worke liuing a thousand myles from England should haue ●rr●d in ●ome one particular fact wr●tten or related from thence what excuse may this be to S. F. who writing in England is accused to haue lyed and fa●sified things present and such as all England doth or may know to be false furthermore he cannot be so ignorant but that he must know that there is a great differēce betweene historical and doctrinallyes the first much more perdonable then the second * The rela●●t of the di●putation betvveene 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 mānes maister that within the cōpasse 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 Fox act and ●o● 115. as namely that of Iohn Marbeck the singer of Windsore diuers others whome he setteth do●ne for martyrs and bo●h printed● and paynted with fyer about ●hem their bodies burned to ashes whiles they were yet aliue and me●r●e when Fox printed his book 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 Ma ties priuilege to Fox and Iewels books for example sake or to this poore one of S.F. should be an obligation to her Ma tie 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 Ma tie 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 Protestāts doctrine and dealing but otherwyse profitable for the truth most honorable to her Ma tie 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 About the man bayted in the beares skinne and of the fryars afterward true it is that at my being in Rome I sawe among other pictures on the English Churche wals of old and new martyrs diuers representations and of some cruel vsage of Catholykes for their conscience sake in our dayes and among other this portrayture of one in a beares skyn bayted with dogs and for that I had not heard nor read of any such matter publikely done in England I beganne to maruaile how it came to be paynted there yet considering on the other syde as euery indifferent man should that they being graue and learned men that were in Rome at that tyme and gaue the instructions to the paynter in that matter and that it was nor likly they would be so wicked or foolish or so litle respect their owne credits as to inuent or fayne any such matter of them-selues set it soorth so publikely to be seene and red of all the world I beganne to ymagin that eyther themselues knew it to be true which I knew not or els might perhaps by letters be informed therof out of England frō some frends who might affirme it of their owne knowledge to haue byn done in some priuate manner for that the said persons in Rome were now dead I beganne to informe my selfe of others and presently I fel vpon a very sufficient gētleman of Lincolne shyre who tould me that in the parish of Lowth it is most certayne that in K.