attributed by all Catholike writers and not the secoÌ„darie 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. â— 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 nobiâ— actitarâ— spiritu Deâ— sunt munera quia verò cum nostrae voluntatis assensu nostra sunt mâ—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 vpoÌ„ the words of S. Paul to Timothie where he sayth Bonum certaemen certaui c. I haue fought a good fight â— 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. â—â— 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 foÌ„d 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 persecutioÌ„ for yf it be not a common blessing to all but particular to themselues then can yt
in lyfe by this new religion but all worse And Luther himselfe vpon his owne tryal Luth Poâ—â—iâ— sup Dom. â— 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 occâ—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 remeÌ„bred 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 cautioÌ„s 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 ProtestaÌ„ts 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 saluatioÌ„ which yf yow ponder wel is but a cold exhortation to the exercise of good workes Luth. â—om 2. â—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 protestatioÌ„ 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 â—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 coÌ„clude 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 practâ—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 coÌ„fesse 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 assistaÌ„ce 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 workeâ— wrought in Christ and by the force of his grace he concludeth thus Merita nostra spâ— quaedam sunt seminaria Bernar. traâ—â— 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
reader should learne by proof and experience of the things themselues here to be handled then by my spech I wil proceed no further but remit my self to the insuing treateses beseeching almighty God that all this may redound to his glory and to their good for whose spiritual benefit I haue most willingly taken this smalle playnes Your harty freend that wisheth your greatest good N. D. THE FIRST TABLE OF THE PREAMBLES AND CHAPTERS CONTEYNED IN these two Encounters The first Encounter AN answere to a certayne vayne and arrogant Epistle of O.E. Minister vnto N.D. author of the Wardword Certayne breef notes and obseruations vpon S. F. Hastings Epistle to the Christian Reader Other obseruations vpon the Praeface of O.E. to the Reader conteyning a ful answere ther vnto A brief Summary of all that before hath byn sayd or now is to be added about this first Encounter of blessings and cursings by change of Cath. religion Cap. 1. Of the first charge of flattering the State of England laid to S.F. and of his owne coÌ„tradiction to himself therin about the deuised blessings of his new gospel Cap. 2. Proctor O. E. is called vp the stage to tel his tale and to help out S.F. in this matter of flattering the State and how he playeth his part far worse and more ridiculously then the knight himself Cap. 3. Often new blessings deuised and brought in by S. F. as peculiar to his gospel wherof the first is vnion in doctrine tearmed by him vnity in verity And how false vayne this is Cap. 4. The same matter is prosecuted and the dis-vnion of Protestants is prooued declared by diuers other meanes out of their owne books and wrytings especially of forrayne protestants Lutherans Zwinglians and Caluinists Cap. 5. The continuation of thesame narration about vnity in verity among riged and soft Caluinists named protestants and Puritans in England and Scotland Cap. 6. An answere to three fond obiections or interrogations of S.F. with an addition about O.E. Cap. 7. Of the second and third blessings which are reading of scriptures and publyke seruice in English Cap. 8. The second part of the answere about Churche seruice in English conteyning some authorities alleadged for it buâ— much corrupted and abused by the knight Cap. 9. Of the fourth and fifth blessings affirmed to haue byn brought in by Protestants which are aboundance of good works and fredome from persecution Cap. 10. Of the other fiue imagined blessings that remayne to wit deliuerance from exactions long peace povver in forrayne contreys vvelth of the land and multitude of subiects increased Cap. 11. How the contrary effects to blessings that is to say of cursings rather and calamities brought in by chaÌ„ge of Religion both spiritual and temporal and how S. F. and his minister do answere them Cap. 12. What Proctor O. E. sayth to this matter of cursings how absurdly he behaueth himself therin Cap. 13. That Protestants haue not only no agreement or vnity among themselues in matters of religion but also are depriued of all sure meanes and certayne rule wherby to attayne ther-vnto Cap. 14. What O. E. answereth to the former chapter about diuision and vncertainty in religion Cap. 15. Of the English rule of beleef set downe by O. E. and what substance or certainty it hath and how they do vse it for excluding puritans and other protestants And of diuers shamful shifts of O.E. Cap. 16. It is further shewed by diuers cleere examples that O. E. and his fellowes do plainly dispaire of all certayne meane or rule to try the truthe among themselues or with vs. Cap. 17. Of the fruits vertue and good works that haue followed by change of religion as also of eight temporal inconueniences which may be called curses or maledictions insued by the same And how O. E. behaueth himself in this controuersy Cap. 18. The Warning or admonition to S.F. Hastings and his frends as also to his aduocate and Proctor O. E. vpon this first Encounter of blessings Cap. 19. The second Encounter The summe of that which before was set downe betwene the Watch-man and the Warder Cap. 1. About the general charge of false dealing layd to S. F. in this Encounter and how euil he auoydeth thesame by committing new falshoods and treacheries Cap. 2. How long the Cath. Roman religion hath florished in England and of the authority of S. Bede and Arnobius abused by S.F. togeather with a comparison examined betweene our learned men and those of the Protestants And first of Iohn Husse bragged of by S. Francis Cap. 3. Of the learning and glorious disputations of Martyn Luther Symon Grinaeus Peter Martyr Beza and other Protestants boasted of by our knight Cap. 4. Of two notable vntruthes laid vnto S. F. his charge for a preface by the Warder before he come to the foure â—eigned positions And how the knight defendeth himself therin Cap. 5. The examination of that which O. E. hath written concerning the former points handled in the precedent fiue Chapters and that it is farre more impertinent and desperate then that which the knight himself hath answered Cap. 6. The second part of this Encounter conteyning foure absurd grounds of Cath. religion feigned by S. F. And first whether ignorance be the mother of deuotion as also about the controuersy of Fides explicita and implicita Cap. 7. The minister O.F. is called vpon to help out his knight in defence of this first forged position And how he performeth thesame Cap. 8. Of the second forged principle that lay-men must not meedle in matters of religion wherin is handled againe the matter of â—eading scriptures in English and why the Cat. Churche doth forbid some books purge others c. 9. About S. Thomas of Canterbury whether he were a traytor or no as malitiously he is called by S.F. O.E. his minister how notorious impostures both they and Fox do vse to disgrace him against the testimony of all ancient wryters Cap. 10. Of S. Thomas his miracles what may be thought of them and other such lyke with the malitious corruption falshood vsed by Iohn Fox S.F. to discredit them There is handled also the different manner of Canonizing saincts in their and our Churche Cap 11. The third forged position wherby Catholyks are said to hold that the Pope or any coming fâ—om him is to be obeyed though he command blasphemies against God disloyalties against Princes Cap. 12. The former matters are disputed with the minister O. E. especially whether Popes do commaund blasphemies against God and disloyalties against Princes and whether Popes may in some causes be repreheÌ„â—ed by their subiects and how falsly the minister behaueth himself in all these points Cap. 13. About the fourth forged principle wherby Catholyks are sayd to vse pardons for their cheefest remedy against all sinnes wherin the truth of Cath. Doctrine is declared and the manifold wicked falsifications of our hereâ—yks are detected Cap. 14. Of two other
exaÌ„ples of pardons abused by Catholyks as S.F. alleageth and both of them false with a notorious imposture about the poysoning of K. Iohn Cap. 15. The speech of the Warder is defended where he calleth the way of saluation by only faith the coÌ„mon cart-way of protestaÌ„ts The truth of which doctrine is examined c. 16. The warning and admonition about this second Encounter first to S. F. Hastings then to O.E. his chaplain and champion Cap. 17. An addition by the publisher of this book wherin he sheweth first a Reason why these two EncouÌ„ters go alone then the dâ—fference he findeth in the wryters and their wrytings thirdly how a man may vse this which heer is sayd to the decisioÌ„ of any coÌ„trouersy of our tyme. Cap. 18. THE SECOND TABLE OF THE CHEIF CONTROVERSIES HANDLED IN THESE two Encounters In the first Encounter WHo are properly Catholyks and who heretyks by the old lawes of Cath. Christian Emperors and whether the lawes made against heretyks by these Emperors do touch protestants or Papists at this day in England annotat vpon the epist. of O.E. cap. 2. num 2. How a man may make a most cleere and euident deduction of Cath. Religion by the forsaid Emperial lawes if no other proof were and whether euer any Christian were punishable before our tymes for sticking to the Pope of Rome in Religion ibid. num 12.13.27.28 c. How old Christian Emperors did promulgate lawes about Religion against the transgressors therof how different a thing it was from that which ProtestaÌ„t Princes are taught to do at this day Ibid. What was the old rule of faith so much esteemed and talked of amoÌ„g the auncieÌ„t fathers how Cathol heretyks may easily euidently be tryed by thesame Cap. 15. Whether the English-parlament rule of faith set downe by O.E. be sufficient to discerne Catholyks from heretiks and whether a paâ—lament can make any rule of faith Cap. 16. num 1.2 c. Whether Canonists do cal the Pope God or no and how false S. Francis and his Chaplayne are found in this point Cap. 2. 3. Enc. 2. cap. 3. num 10.11.12 c. In what sense a creature may be called God and how ConstaÌ„tine the great did cal Pope Siluester so Cap. 2. 3. What wonderful reuerend opinion the auncient Fathers had of the high and diuine power giuen to Priests vpon earth especially to the highest Priest Ibid. Whether protestants haue vnion among them or any meane to make vnion or to find out certainty in matters of faith cap. 4. num 10. Item cap. 5.6.14.15.16.17 What Synods and Councels conferences conuenticles and other meetings protestants haue had throughout the world to procure some shew of vnion but eueâ— haue departed more disagreeing then before Cap. 4. num 12.13 Whether Lutherans and Caluinists may any way be said to be brethreÌ„ or of one Churche as both S. F. Iohn Fox do hold cap. 3 4.5 c. Whether Zwinglians and Caluinists and other Sacramentary Protestans be truly heretiks according to the iudgment and sentence of Martyn Luther and what blessing he giueth them as to bastard children ca. 5. n. 1.2.3 c. Whether English protestants and Puritans do agree in Iesus Christ crucified as S. F. saith or may be accompted true brethreÌ„ of one Churche ca. 6. 10 n. 8. c. 12. n. 6. Whether liberty for all vnlearned to read scriptures in English without difference or restraint be a blessing or a curse profitable or hurtful to the people ca. 8. Enc. 2. c. 3. Whether publyke seruice in English be a hurt or benefit to all sort of people cap. 8. num 7. cap. 9. Whether and how the merits of holy men may stand with merits satisfaction of Christ. Cap. 9. num 7.8.9 Whether aboundance of good works be a peculiar blessing of Protestants or no as S. F. defendeth cap. 10. n. 2.3 4.5 cap. 17. 18. Whether English nobility and commonalty be richer at this day then in old tyme by change of religion cap. 11. num 7.8.9 c. Whether it be a special grace and blessed nature of Protestants to persecute no man for religion Cap. 10. Whether freedome from exactions long peace great power in other countreys great welth of the land and more aboundant multiplying of children then before be special benefits and benedictions brought into England by change of Religion Cap. 11. Whether the vniuersal Churche may be said properly to teach vs or no which O. E. denieth Cap. 11. num 12. Whether the sacrifice of the masse be a new inuention or no and whether the number of 7. Sacraments were not agreed on before the late Councel of Trent as O.E. affirmeth Cap. 13. num 7.8.9.10 c. How farre Catholyke men do depeÌ„d of the Pope for the certainty of their religioÌ„ Ca. 16. n. 17.18.19 Enc. 2. c. 13. n. 16. Whether any one new or old heresy can be prooued truly to be in the doctrine of Papists at this day and how that there be many properly and formally held by Protestants Cap. 16. num 20. What differences of doctrine or opinions may be among Cath. men without heresy or breach of the Rule of faith according to the auncient Fathers Cap. 16. num 6. How coÌ„temptuously the Protestants do speak not only of the old Fathers but also of their owne wryters when they make against them Cap. 17. num 17. Whether temporal blessings entred into England and other countreys round about with the new ghospel and change of the old religion Cap. 12. 13.14 18. How many and how great Inconueniences in matters of State otherwyse haue ensued in England by change of Religion since K. Henry the 8. his departure from the vnion of the Roman Churche Cap. 17. 18. In the second Encounter Whether there were more darknesse ignoraÌ„ce in Q. Maryes tyme former ages then now whether Protestants be better learned then Catholyks Cap. 2. num 18.19 cap. 3.4 6. Whether fryars weâ—e braue lyars in K. Richard 2. his tyme as S.F. saith and what manner of fryars they were to wit corrupted by Wickliffe Cap. 2. num 11. Whether scripture were read generally in English in S. Bede his tyme or no Cap. 3. num 5.6 c. Whether Iohn Husse and Martyn Luther offered disputation to Catholyks or no and whether they were of one and thesame religion or that any of them did agree fully with S. Francis and O. E. in their religion now professed Cap. 3. 4. Whether the Catholyks or Hugonote ministers in the conference at Poysy in France anno Domini 1561. had the better Cap 4. num 14. Whether Catholyks did euer hold it for heresy to read scriptures in English or haue euer put men or women to death for that fact only Cap. 4. 5. 6. num 12. 15. cap. 9. num 3. Whether the auncient Fathers did vse to pray to Saints and
and partaker of his golden purposes As for that which foloweth of recusant Catholikes that they do enioy their lands goods country and libertie notvvithstanding 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 shevved Catholykes enioying their goodes and libertie for there enioying I would the ministers ioy were not greater in his benefices and then I doubt not but he would be more calme then now he is his hawty wyues hayre would soone grow through her french veluet hood but for their 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 pâ—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 O.E.A. notorious fyrebrand of sedition that too much extraordinarie fauour and remissnes tovvards Catholikes hath caused diuers rebellions both in England and Ireland and that it hath dissolued the very synevves of gouernment that it is more profitable and expedient to excute lavves then to pardon offenders c. All which this sycophaÌ„t 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 A treacherous deuise and to diuert mens eyes another way but for this let her Maiesties wyse counsel looke vnto and prouide as they shal fynd need I am only to proceed in refuting of his malice and folly let them punish his treacherie and knauery if they fynd it After his spite is spit ouâ— against the Catholikes he cometh to aduauÌ„ce highlie Sir F. Hastings wach-word Bragging of Sir F. book and sayth that the good knight of a zealous mynd tovvards religion gâ—ueth the vvord 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 conâ—ident interrogation commend vnto vs the whole worke saying vvhat one sentence in all the vvhole discourse can be noted vnvvorthy eyther a true Christian or a loyal subiect or a vvorthy 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 â— Reg. 1â— â— Paral. â—3 Cicero lib. 3. de legâ— bus Vlpian l. quo ties ff de poeâ—is which do prescribe diuers kyndes of punishments for malefactors and â—hirdly out of the lawes of ancient Christian Empâ—rors that willed heretikes to be punished and with this thinketh that he hath proued very substantialâ—y that Catholike men also may must be puniâ—â—ed in England But thus to reason at randome is much like to boyes argumenting in Sophistry Petrus iacet in lectulo ergo hâ—â—ulus siat in angulo these examples haue no affinity or coherence with our cause but only so much as they make against this Noddy His argumeÌ„t against him â—elfe and for vs for if old Roman lawes do gyue general authority to the body of the common wealth to punish particular offencers non è contra as Cicero signifieth in his booke 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 ProtestaÌ„ts Puritanes Lutherans Arrians or any other sect that doth or shal aryse but not that theâ—e haue authoritie or may haue to punish the other for matter of religion though they sâ—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 leâ— * O. â— Oules eie but sâ—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 vvorâ—hip on hils among the levves out of the Temple pre-figured heresves among Christians Hierem. in c. â— Amos in c. 12. O see Aux de vriâ—â—tate ieiunâ— cap. â— Deutt â—3 Aug. de ciuit Dei l. 1â— cap 51. Cypr. lib. de vn Eccl. Hier. in cap. â— Ezech. in c 1â— Osee in c. 1â— Zach. in c. 8. â— an Aug. enarrat in Psalm â—0 part â—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
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 coÌ„mission 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 The subiect of S F. book breaking forth into these words of fervour Pap. 2. Yf I should take vpon me to enter into the enumeration of all the beneâ—its and blessings that from the Almightie haue byn powred vpon this litle Isle of England c. And herevpon coÌ„cludeth 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 VVard vvord taketh vp S. F. for a false and flattering Prophet by these wordes of Esay Esay 3. 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 A brag of blessings examined without specifying or setting downe to the coÌ„trary any one particular blessing at all comen hitherto to the realme or like to come by their new gospel but only feeding them with those general fayre words of fleering adulation which the warder holding for fond and contemptible in so manifest and important a matter reiecteth them without further answere 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 happeÌ„ 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 couÌ„try 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 A vayne reply by the Knight which vpon iust causes as yow shal see I haue termed a VVast-word and first of all he maketh a solemne florish by detesting all flattery and alleageth diuers sentences of sundry Poëts and Philosophers in despraise of flattery and then addeth that there is farre greater flattery in Rome to the Pope then he vseth in this place and further that there was no contradiction betwixt his words of present daungers now imminent to England and of former blessings by their ghospel receyued so as though England be not blessed at the present yet hath it byn heretofore and then letting passe all that euer the warder hath said in the examination of the foresaid two heads of spiritual teÌ„poral blessings he bringeth in ten new benedictions freshly framed out of the forge of his owne imagination to the supply of his former want assuring vs that they are proper fruits of his new ghospel ghospellers Ten nevv fresh blessings And that they haue ensued by the former change of religion which blessings benedictions he auoweth to be vnity of doctrine Liberty of reading Scriptures in vulgar languages Publique prayer in English exercise of good works more then beâ—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 VVarn-vvoâ—e replyeth our which cometh agayne the warneâ— now who before was only a warder as yow haue heard and besyds his wards warneth also the watchmaÌ„ of his wants in this his VVast-word shewing first that all his defence is but verbal and impertinent speach and consequently iustly termed by him a VVast-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 S r. F. his running out of the feild The Knight flyeth the true coÌ„bate and flying from all the wayes of tryal offred by the warder both about Spiritual and temporal blessings and cursings is a playne argument that he dareth not ioyne really and substantially in the combat but only to florish for fashion sake and to make a shew of skyrmishing in the ayer for holding vp his credit with the bare name of a new Apologie keeping himselfe warily notwithstaÌ„ding within his owne listes only and farre of from the true Encounter and running now and then when he is sore pressed behind the cloath of state that is to say protecting himselfe with the name authority of her Ma tie and of the present gouernment where all other arguments fayle him for his defence and this in general is the summe of all this Encounter with the K. Now must we come to examine what his Minister champion or martial procter O. E. hath brought in his supply coming foorth after the other And first in general I must say in his prayse and commendation The argumeÌ„t and summe of O. E. his â—nsvvere that he is farre more impertinent impudent and impotent in his wryting rayling then is the K. or any other perhaps that euer took pen in hand for hauing taken the visard of O. E.
said Luther a man ful of your ghost and extraordinarily enlightened which the spirite of protestants whose Father and founder he was and he speaketh of yow and yours in particuler to wit Zwinglians Caluinists therfor yow may beleeue him if yow wil and thus much to the K. about this controuersie now to his champion the martial Minister 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 O. E. is cauled vp to the stage now his cu cometh in to say a word or two more and so we must needs make him roome though very briefly for he hath littel or no matter of substance at all to entertein vs withall in this place 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 Vnitye no blessing vvith O. E. yet doth he not put this vnitie of his people in the Catalogue of his blessings receaued by the new ghospel and this perhaps for that he hauing written so eagerly against the Puritanes as he is said to haue done he dareth not admit them now so easely to the vnion of brethren as S r. F. doth who is held for a great proselite or rather patroÌ„ of theirs which matter shal be discussed more particulerly afterward in this Encounter Now we are to treate only of this first benediction of vnitie among Protestants wherunto as I said the Minister vouchsafeth not to geue any place in his list of benedictions though it haue the first and chiefest in that of S.F. from whom this honest man differeth not a litle though both agree in the number of ten Pag. 4. Let vs heare this maÌ„s Role he saith that his blessings are of two sortes spiritual and temporal six of the one sorte and fower of the other the spiritual are these as he recounteth them O.E. his decalogue of blessings 1. deliuerance from the Popes decretals 2. Scriptures in English 3. true administration of SacrameÌ„ts 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 S r. 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 â—arring in so short a matter Disagreing in the names and qualities of blessinges for that fyue or six of S r. F. Blessings are quite lefte out by the Minister to wit vnity in veritie publique prayer in English abouÌ„dant exercise of good works power in forrayne countryes and multitude of subiectes seuenfold increased The first spiritual also and the 2. temporal are all one and the 5. spiritual of freedome of persecution seemeth rather temporal then spiritual 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 EnglaÌ„d 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 S r. 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 VVhere the warder saith he affirmeth that we are deuided not only froÌ„ the general body of Catholikes in ChristeÌ„dome 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 grouÌ„d 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 maÌ„ner 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 caÌ„not but warne thee also in this place for this whole book and once for all that neuer lightly shal it be fouÌ„d 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 nuÌ„ber 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 VVardword Pag. 4. VVe 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 amoÌ„g our selues and with other new sectaryes sprong vp with vs and after vs False and frauduleÌ„t alleaging aduersaryes vvordes 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 HollaÌ„d ScotlaÌ„d 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 deâ—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 thâ—n among
Augustine explicaâ—eth himself so had he vttered or not fraudulentlie concealed thesame the question had byn out of doubt S. Aug. in Psalm 9â— For thus sayth S. Augustine Qui iubilat non verba dicit sed sonus quidam est laetinae sine verbis vâ—x est enim animi diffusi laetitia exprimentis quantum potest affectum non sensum comprehendentis 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 Aâ—g in Psal. â—â— asking this question quid est intelligas iubilationeÌ„ what is meaÌ„t 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 About the vvords of S. Paul 1. Cor. 14. to speake in a knovveâ— tonge And this were sufficient to end this controuersie but that the K t. hath a florish more out of 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 Caâ—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 christiaÌ„s did meete in the primitiue Churche Cypr. epist. ad Pomp. Quiâ—inum Aug lib. 2. dâ— bapt cap â— Basil. quest breuiteâ— exâ—l q. 27â— Amb in 1. Cor. 1â— which exhortations to the people he would haue in a knowne language which all did vnderstand not in forayne peregryne tongues which many did speake by gifte of the holy ghost And so do enterpret this place 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 toÌ„gue at Corinth whether he wrote this Epistle and in no peregrine or straÌ„ge language but such as was vnderstood by all all being Grecians consequentlie it had byn impertineÌ„t in S. Paul to persuade that it should be in a knowne language S. Paules true meaning Paul Eph 5. vers 20. wherfore his meaning was of certayne spiritual songs which diuers inspired by the holy ghost in the Primitiue Churche did breake foorth into ex tempore in their meetings of which S. Paul sayth to the Ephesians Be not drunken with wyne which leadeth to vncleanes but be fâ—l of the holy ghost speaking one to another in psalmes and hymnes and spiritual songes singing and reioycing in your hartes to Christ. Col. 3. vers 16 And agayne to the Colossians 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 oâ— 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 theÌ„selues perhaps nor others did alwayes vnderstand and sometymes others interpreting by thesame giâ—â—e of tongues that which they spake without vnderstanding â—ift of toÌ„ges to the first Christians as is playne by the text of S. Paule who therfore for the common consolation of all exhorteth them to vtter theire â—eeling and suggestions of the holy Ghost rather in a knowne tongue then in externe languages and this of priuate meetings and spiritual reioycing of those first Christians amoÌ„g themselues 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 illatioÌ„ 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 Caet comeÌ„t in cap. 14. 1. Cor. vniuersus textus iste loquitur propriè de donis linguarum prophetiae vt tractando textus ipse testatur 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 The fourth blessing good lyfe of Protestants I meane to be much shorter in the rest wherfore there foloweth the fourth blessing which Syr F. bringeth in as peculiar to protestants for otherwise it were no blessing obteyned by change of religion which is the rare and singular good lyfe of ProtestaÌ„ts called by this blessing bringer Pag. 18. their exercise in workes of true pietye and in his marginal note and ranke of blessings The exercise of true Holinesse which is a straÌ„ge 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 Fox in the lyfe of Bilney and other first protestants Erasmi Ep. ad Carth. apud Surium an 1â—â—6 whom Fox euery where would nedes make their first founder and fauourer though himself deny and detest them after experience had of their liues saith thus Neminem vidi meliorem deteriores omnes I neuer saw any made better
try out truth among them after loÌ„g 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 En. 1. cap. 10. and holy woorks of Protestants aboue other men for otherwise it could be no special blessing of their ghospel where I shewed first that seing this blessing was testified only by them-selues not by their neighbours that liued with them and ought to feele the effectâ— of this blessing it was vayne and rather to be esteemed a brag then a blessing which I confirmed for that the warder comming to thâ— immediates and particulars wherin and bâ— what meanes good workes might be tryed discerned whether protestants or Catholykes abound more in them the K t. slippeth a syde and letteth passe the whole declaration of the warder without so much as a beck or nod at it for which respect I haue thought conuenieÌ„t to repeat thesame agayne in this place in the Warders owne words for that they are not many and to see at least what the Aduocate minister supplyeth for his ClieÌ„t the K t. in this behalf thus then wrote the warder After assurance stabilitie and vnion in beleef the next greatest spiritual benedictions that can be expected of any doctrine Pag. 6. VVhat effectes of vertue nevv religion hath vvrought are the good effects of vertue which it worketh in mennes mynds manners as it was foretold by Esay the Prophet that Christs doctrine should so alter mens conditions and natures that such as were most fearce sauadge and wicked before should by this doctrine become most humble Esa 11. kynd and gentle 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 manâ—uetude and agreement I haue touched beâ—ore the bloody tragedyes raysed in France â—landers Scotland and other places vpon the â—â—rst rising therof I might ad Switzerland and â—ermany where their owne stories do testifie â—â—at aboue a hundreth thousand people were â—ayne within one yeare by the rebellion and warres of the couÌ„trymen against their lordes Sledan for the controuersie of religion such humilitie obedience and meekenes of hart imprinted presentlie this new doctrine when it came 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 theÌ„ 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 Pag. 23. 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 * 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 Sup. cap 17. nu 10. though before he haue coÌ„demned the same in diuers poyntes as yow haue heard the manners of men haue byn generally better or worse for that according to the warders discoursâ— Christs owne words true religâ—on and reformation bringeth euer with it better lyfe and behauiour of men this then is the true state of the question whether protestants religion haue done this or no wherof we haue shewed the negatiue part before out of their owne wryters and the meanest man woman or chyld that lyueth at this day yf they haue heard of things past or can behold matters present with any iudgement wil easely discerne Yet this resolute Minister as yow see maketh no question to the contrarie and so from this general assertion passeth on to prayse exceedinglie the clemencie and vertue of protestant Princes and then turneth he to the contrarie which is his only plausible common place to dilate and delight him-selfe I meane against Rome and her Popes But the whorish synagoge sayth he of Rome yow must not maruaile of the speech for that whores and knaues in his ministerie do ofteÌ„ 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 maÌ„ners by way of compassioÌ„ 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 conuenieÌ„ces 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 K t. 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 consideratioÌ„ the K t. leapeth ouer theÌ„ 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 chaÌ„ge of religion meÌ„tioned by the warder in these words For better vnderstanding of the controuersy in question Pag. 7. and 8. men are wont to bring into consideration two poynts Temporal effects by change of religion First what is likely to haue byn or fallen out yf the change of religion had not byn made in her Ma ties tyme and then what hath insued vpon the change made To the first they say that if as her Ma tie entred most happily and ioyfully into the crowne of England by general consent of all and promoted especially by the peculiar forces of Catholyks that were at that day most potent without comparison and that as her Ma tie entred Catholikely that is to say shewing her selfe in all points of religion and behauâ—our a Catholyke according as she had done also before in her sister Q. Maryes raigne and was now crowned and annoynted Catholikly by a Cath. Bishop at a Cath. masse and other like circumstances yf she had continued that course stil not yeilded to the persuasions of some new councelours against the iudgment of all her oâ—d as indeed she was hardly brought â—o yeld ther-vnto at the beginning for that she foresaw by her wisdome diuers of the inconueniences that sitheÌ„ce haue ensued then say these men yf this had byn so both her Ma tie and the realme had byn most happy at this day and in particular they alleadge these benefits following which of all probability would haue fallen vpon vs. This is the Warders profer in this behalf and then do ensue The vaine chatteâ—â—ng of O.E. 8. special considerations of moment to be wayed in this affayre which after we shal lay forth and examine in order But now to consider the chattering of our parrat minister for denial of all these things I can noe wayes make yow better apprehend yt then to tel yow of a certayne commedy which once I saw in Venice yf wel I remeÌ„ber wherin the Vice of the play had taken for his inuention to contradict euery thing that his fellow should say and so when the one said 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 coÌ„tradicteth 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 A comparison of a vice in a play The minister saith it was not so 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 Pag 2â— this man denyeth it giueth this goodly reason what needed force if all were willing she should be crowned The other saith further that her Ma tie 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 Ma tie 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
diuersity of religion in England hath byn cause of the warres and tumults round about vs which yet Fraunce Flaunders and Scotland do testifie how true or false it is or that any doleful alteratioÌ„s haue byn made at home which he saith is lyke that the warder â—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 loÌ„g 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 sâ—ates hauing taken to them-selues a forme of religion to make any articles of the opposite religion matters of trâ—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 VVhether our Priests be traytors or martyrs and I shal haue prooued to him out of their owne wryters and chroniclers as I can and by their owne publyke records that this is the state of our question with them that many or most of our Priests haue byn executed only for those articles of treason that were so made then wil yt be easy to iudge and discerne what kynd of traytors they are who for those transgressions haue byn put to death and executed Then wil all this vayne fellowes babling out of books of imperial and comon lawes about treasons of other kynds be quite cut of and proued childish and to no purpose 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 â— and minister the warders discourse about these blessings and curssings remayneth yet whole and firme And albeit the minister hath brought more words theÌ„ the K t. 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 VVARNING 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 K t. 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 coÌ„sider 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 religioÌ„ 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 K t. 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 Cap. 1â— argueth great weaknes in his cause The other shift also of excusing his flattery by the flattery of Canonists yf it were true is very vayne and ridiculous The new ten deuised blessings are such so poore Nevv deuised blessings as noe man would haue brought them in but he that eyther for lack of iudgment decerneth not what is for him nor what is against him or whome necessity forceth to expose him-selfe to the laughter of all men For who wil not laught to see vnity brought in for a blessing among protestants that cold neuer yet agree in the poynts of their religion nor euer wil or can and whose badge of dissension and disagreement is so notorious aboue all other heretyks before them Vid. cap. 3. â— 5. 6. Who wil not laugh also and bite his lip to see good woorks abstayning from persecution assigned for two other peculiar blessings considering what passeth in England and what in other countreys I passe our the rest as false or foolish or both vntil I come to the tenth that is copious generation of children which in respect of the marriage of their friars monks ministers we yeild vnto them but deny it to be a blessing especially to those parishes that by force are coÌ„strayned to maintayne their copious brood of spring to this I cal to witnesse the Churche-wardens parishioners 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 frauâ— fleights and deceyts is farre worse Variety of shifts which may be discouered by the variety of shifts noted in his whole discourse as namely that which was last recyted of passing ouer and dissembling all his aduersaryes principal arguments reasons allegations without mention at all or els mentioning them only in a word or two without further answere in lyke manner his not quoting places of books or chapters of the authors which he cyteth when he wil deceaue is a new trick neuer vsed perhaps before by any that hath written of controuersies though the other of misalleadging corrupting peruerting forcing them against their owne expresse meaning hath I grant byn vsed by diuers and cheefly by the patrons and grandsyres of English protestancy Vid. cap. 9. 10. Iewel and Fox whome this man principally followeth but yet so as he out goeth his maister yf it may be in that art as by the examples alleadged before of abusing S. Hierome S. Augustine S.
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 assertioÌ„ both out of Luther Caluyn against Cath. doctrine sola fides iustâ—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 distinctioÌ„ 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 maÌ„nes saluation some later ProtestaÌ„ts 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 coÌ„tradiction which this new inuention of Caluinists hath with the doctrine of their father Luther â—lâ—â—c Illyr praefat ad Rom. Pag. 634 6â—5 Nâ—â—â—â—pistae
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 â—ead and as his priuate spirit suggesteth to him and most of them couet diligently to mingle works as a certayâ—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 docâ—ors of sound iudgment Yow are accused for coueting so diligently to mingle good woorks â—â— 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 harkeÌ„ what the same wryter saith of yow and yours in the beginâ—ing of this very controuersy Some there are who drowsily weyghing the matter â—â—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 â—erit and cause efficient of iustice and life and not whether they be in any respect necessary to Saluation c. Lo Syr FraÌ„cis yow are one of these drowsy â—â—llowes that vnderstand not properly the coÌ„â—â—ouersy according to Illyricus his iudgment for â—ow say that works are in some respects neâ—essary to saluation to wit as necessary fruits and â—â—â—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 legibuâ— 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 necessariâ— opera bona In colloq Altemb vid. Canis l. 1. de corrupt verb. Dei Cap. 10. vt etiam ad salutem incommodent sintâ— perniciosa Good woorks are so farre of from being necessary to saluatioÌ„ as that they ratheâ— hinder and are pernicious And agayne in thâ— same Ibid. Precari nos oportet vt in fide sine operibâ— omnibus bonis vsque in finem perseueremus we muâ—â— pray that we may perseuer in fayth withouâ— 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 concluâ—sion which is in these words After all this 〈◊〉 conclude with that worthy saying of Luther in his fiâ— Tome printed at VVittenberg If works be necessary saluation then saluation cannot be without works then we are not saued by only faith This conclusâ—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. propâ—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 â—â—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 â—ttenragges of any good works To the second point of this Caluinian shift â—hat works are necessary The second point of CaluiniaÌ„ imposture about only faith but yet must not â—elp or cooperat any thing at all to our saluaâ—â—on but only attend vpon fayth as a hand â—ayd so as faith only must saue but not faith â—lone albeit that which I said in the beginâ—â—ng of the idlenes of this deuise and matheâ—atical illusion be sufficient to ouerthrow it â—nd the reasons of Luther and his Lutherans 〈◊〉 euident against it yet may the vanity therof 〈◊〉 seene also by this that wheÌ„ a protestaÌ„t hath the faith that eyther Luther or Caluyn could teach him and as vehement and feruent as both of them togeather if he should lâ—ue naughtely he can not by Syr Francis doctâ—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 oâ— the elect and to go presently to heauen and that albeit their break fast of hanging bâ— sharp yet shal their supper be sweet with thâ— Lord in his glory which faith and assurance thâ— ministers standing by with the rest do
approue and highely comend Heer now I would aske is this faith a gooâ— and sauing faith or no which these theeue and murderers haue or only historical as Syâ— Francis calleth it for that it lacketh workâ— No protestant I suppose wil deny it to be â— good and liuely faith and consequently a â— a iustifying and sauing faith for that otheâ— wayes those good saynts that are thus haâ—â—ged should be deceyued or in doubt of the supper which they are taught in no case â— doe but to rest most assured therof throuâ—â— the merit of this faith and yet can no mâ— say that this their faith had fruits or was aâ—â—compained with good works And conâ—â—quently that eyther faith alone and only faith as wel as faith only doth saue these men after the manner that suche good fellow ProtestaÌ„ts 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 The comâ—â—â— cartvvay of Protestants only faith as wel as these that liue wel and haue good works yea much better and more surely yf we beleeue 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 VVARNING 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 recouÌ„t 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 Eâ—c 1. cap. 2. yow did runne presently to charge Canonistes and Roman courteours with flattering also the Pope so haue I now the same complaint in the beginning of this second Encounter that yow being charged with diuers notorious vntruthes vttered in your VVatchword about the doctrine of Catholiks auouching them to hold that which they hold not yow do vse the very same shift by running to accuse friars and telling vs that in king Richard the 2. his tyme according to Tho. VValsingham A common stift of S. FraÌ„cis to accuse others for excusing himself 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 narratioÌ„ therof being peruerted in your allegation as before we haue declared it must greatly diminish your credit Cap. 2. num â— 7.13 c. for all the rest that was or is to ensue after from yow 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 VVormes and Augusta and by Simon Grinaeâ—â— at Spire Protestant disputers and by Peter Martyr and Theodore Beza at the conference of Paâ—sy in France c. In all which examples there being discouered many vntruthes as wel in the narration it self as in the applicatioÌ„ and further declared Cap. 3. 4. that none of all these fiue disputing champions alleadged by yow for founders pillers and defenders of your religion churche and doctrine were truly indeed of your religion in all points and consequently also neyther of your churche yow wiâ— easily see what credit yow haue gayned by bringing them in But when yow come to your defence it self of the first two vntruthes obiected against yow Cap. 5. by the Warder to wit that we hold reading of scriptures in any vulgar tongue whatsoeuer for heresy that for this cause only we braÌ„dle 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 â—eaping ouer the aduersaryes cheef matter which considerations conteyning indeed the substance and very sinewes of this whole controuersy yow Syr knight like a good Encounterer do leap ouer without answering any one word vrging only against vs for the second point of this controuersy that some of your people haue byn examined sometymes or called in question for suspition of heresy for that against order and commandment of their superiours and without licence they haue taken vpon them to read and interpret the sacred scriptures in vulgar languages and that herof followeth say yow that we hold the very act it self of reading scriptures to be heresy which how fond a sequel it is euery man of meane vnderstanding conceyueth and yow are made ridiculous for this fond inference by diuers examples alleadged in other things more cleere to all men 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 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
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 preteÌ„d 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 â—nd reason of this is easely declared for it was â—s followeth More then a ful yeare hath now passed â—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 enâ—â—ed The cause of delay and sent to be put in print but then was â—here receaued a new aduise that another answere was in print also to the watch word whose author was figured by the two letters â— E. And albeit the work was said to be of such quality as it merited not a seueral anâ—were and much lesse the man yet for that was not expedient to let it passe without â—ome check of examination the Warder N. â— resolued to deferre the publishing of his â—ormer work vntil he might haue a vew of â—his book also which being more hardly â—rocured and longer expected then at the beâ—inning was presumed caused also the stay of â—his edition But when at lenght it came to sight and â—hat the author N.D. had taken it in hand to â—nswere ioyntly with the other of Sir FraÌ„cis â—ntermingling and coopling them togeather 〈◊〉 â—yow haue seene by experience in these two â—ncounters The reason vvhy these â— Encounters are set forth alone then fel there new difficultyes â—nterruptions as namely diuers monethes â—â—cknesse and diuers other lets and impediâ—ents of vnexpected busynesse to the author â—â—d besides this the corps of these two Enâ—â—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 EncouÌ„ters 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 differeÌ„ces 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 coÌ„ferring these books and wryters togeather The first is touching truthe and falshood playne dealing and shifting The first differeÌ„ce about true dealing falshood discouered almost in euery leaf of the former EncouÌ„ters which is a diffeâ—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 coÌ„cerning 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 wraÌ„gle here and iangle there taking exceptioÌ„s against these or those words without handling any one point learnedly or with substance throughout all their whole discourses neyther coÌ„futing 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
corruption vsed by S.F. and Iohn Fox in alleaging the authority of Caesarius against the miracles of S. Thomas of Canterbury Encount 2. cap. 12. num 12. Syr F. conuinced of a notorious wilful calumniation about our Ladyes conception Encount 2. cap. 14. num 23.24 c. Sir F. abuseth Duraâ—d in alleaging him about pardons Enc. 2. cap. 15. n. 3.4 c. A notorious imposture of Sir F. and Iohn Fox about the deuised poisoning of King Iohn by a monk THE FOVRTH TABLE OF THE PRINCIPAL PARTICVLAR MATter 's conteyned in this book A. ANGELS whether they may be prayed vnto Enc. 2. cap. 6. num 8. Archbishop of Aix a most learned prelate greatly abused by S. F. and Iohn Fox Enc. 2. cap. 2. num 21. Arnobius abused by S. Francis as though he spake against Christian Images Enc. 2. cap. 3. num 17. Augustinus Stenchus falsified by O. E. the minister Enc. 1. cap. 3. num 10. 11. S. Augustine abused greatly by S. Francis Enc. 1. cap. 8. B. BAssinet a French Apostata friar made Doctor by Fox and S. Francis Enc. 2. cap. 2. num 20. S. Bernard his iudgment of the Popes titles of honour Enc. 1. cap. 3. num 15. S. Bernard his sentence touching mannes merits and Gods grace Enc 1. cap. 10. num 8. 9. About a Cath. man beyted in a Beares skyn Enc. 2. cap. 2. num 4. S. Bede his testimony notably abused by S. Francis Enc. 2. cap. 3. num 4. Blessings of England by the new ghospel are not present but past according to S. F. Enc. 1. cap. 2. num 15. Blessings of Protestants religion of 2. sorts and neyther of them true Enc. 1. cap. 4. num 4. Blessings of vnity among protestants Enc. 1. cap. 4. per totum Item the blessings of Reading seruice in English Enc. 1. cap. 8. per totum Item the 4. and 5. blessings aboundance of good vvorks and freedome from persecution Enc. 1. cap. 10. per totum Fiue other blessings Ibid. cap. 11. 12. Bookeseller of Auinion put to death for heresy Enc. 2. cap. 5. num 5. No books of old heretyks haue remayned to posterity and why Enc. 2. cap. 9. num 19. Buccanan the Scottish Caluinist what desperate docâ—rine he teacheth about deposition of Princes Enc. 1. cap. 6. num 3. 4. C. CAyetan Card. beguiled by Luthers flattery at Augusta Enc. 2. cap. 4. num 3. Caluyn how he rayleth against Lutherans Enc. 1. cap. 5. n. 5. What himself is called by Hesshusius ibid. n. 7. and by Ochinus and VVestphalus ibid. Who are true Catholiks at this day according to the decrees of Auncient christian Emperours obseruat n. 17. 18.19 c. Catholike faith manifestly deduced and demonstrated against new Sectaryes by the decrees of auncient Emperors obseruat n. 27.28.29 c. Charles the Emperour his decree and determination about Luther after he had heard him Enc. 2. cap. 4. nu 8. Chemnitius his censure of English religion Enc. 1. c. 5. n. 9.10 c. S. Chrisostome his testimony of priests authority Enc. 1. cap. 3. n. 13. Communion-book of English protestants how it is esteemed by the Puritans Enc. 1. cap. 6. n. 9. Commons and nobility miserably corrupted by Wicliffes doctrine Enc. 2. cap. 2. n. 10.11 c. Clanmer and Cromwels actions against Q. Anne Bullen Enc. 1. cap. 3. n. 7. Cuâ—sings brought in by the new ghospellers in steed of blessings Enc. 1. cap. 12. per totum Eight temporal curses or maledictions ensued by the change of Religion in England Enc. 1. cap. 18. per totum D. DArkenesse deuised by S. F. and pittifully described to be in the Cath. Churche Enc. 2. cap. 2. num 15. Deuotion whether shee be the daughter of ignorance or no Euc. 2. cap. 7. num 3.4 c. What true deuotion is ibid. num 17. How deuotion may be hindered more by a knowne then an vnknowne tongue Encount 2. cap. 7. num 18. E. EArle of Essex pittifully seduced by PuritaÌ„s Notes vpoÌ„ the epist. of S. F. num 5. 6. Item of the same obseruat num 5. The hope of his followers and of O. E. the minister in particular Enc. 1. cap. 13. num 13. Emperors Christian their lawes and decrees against heretyks do touch protestants and not Catholyks obseru num 10. English Religion what it is according to Chemnitius Euc. â— cap. 5. num 10. English seruice no blessing to the common people but rather vnprofitable and hurtful to deuotion Enc. 1. cap. â— num 7. Erasmus what he sayth of the protestants good liues in his tyme. Euc. 1. cap. 10. num 1.2.3 c. F. FIdes explicitae and implicita how necessary the disiunction therof is to be knowne Enc. 2. cap. 7. num 7.3 c. More things needful to be beleeued by some men then by others ibid. num 10. Fox taken in playne calumniation Enc. 1. cap. 11. num 4. Fox defendeth the most dangerous doctrine of Iohn Husse about deposing of Princes Enc. 2. cap. 3. num 24. Friars how deceytfully they are prooued to be lyars in K. Richard the 2. his tyme. Euc. 2. cap. 2. num 3. S. Francis Hastings His Puritanical presbytery at Cadbury and their ilfaâ—ored names In the ansvvere intituled certayne notes num 4. He wil not tel playnly whether he be a puritan or no. ibid. nu 7. Enc. 1. cap. 12. nu 7. He flieth the true combat in the first Encounter Enc. 1. cap. 1. num 6. He deuiseth 10. new fresh blessings of his ghospel Enc. 1. cap. 1. num 4. He agreeth not in his blessings with O. E. the minister and his Champion but ridiculously differeth from him ibid. num 8. He is contrary to himself Enc. 1. cap. 2. num 14. He leapeth ouer foure parts of fiue of his aduersaries argument Enc. 1. cap. 12. num 1. And when he speaketh he saith nothing of the points of most importance Ibid. num 6. Et Enc. 2. cap. 8. num 6. He denieth diuision or difference betwene puritans and protestants ibid. num 6.7 c. He excuseth his owne lying by the lying of fryars in K. Rich. the 2. his tyme. Enc. 2. cap. 2. num 6.7.8 c. He abuseth the testimony of Walsingham notoriously in the former place He doctoreth Bassanet an Apostata fryar and disableth the Archb. of Aix Ibid. num 20.21 c. He is takeÌ„ with falshood in that he alleadgeth of Iohn Husse his condemnation in Constance Enc. 2. cap. 3. as also about Luthers disputation in Augusta and VVormes ibid. cap. 4. He is worthy to ly for the whetstone Enc. 2. cap. 5. n. 11. He peruerteth S. Chrysostome notoriously about reading scriptures in vulgar tonges Enc. 2. cap. 9. nu 8.9 c. G. D. Gifford deane of Lisle defended Enc. 1. cap. 3. num 16. H. HEshufius a German Lutheran calleth Caluyn and Beza Epicures of Geneua Enc. 1. cap. 5. num 7. Heretyks who are at this day according to the sentence of Ancient Christian Emperors obseruat num â—8
Heretical wryters their confusion and vanity in wryting discouered Enc. 1. cap. 1. num 8.9 c. S. Hierome his words much abused by S. F. Enc. 1. c. 9. n. 2. His great humility in subiecting his iudgment to Pope Damasus Enc. 1. cap. 16. num 18. S. Hilary his iudgment of the Popes heauenly authority Enc. 1. cap. 3. num 14. Hosius egregiously abused falsified Enc. 2. c. 8. n. 2.3 c. Hostâ—ensis abused by S. Francis Enc. 1. cap. 2. num 7. Husse and his whole cause examined in the councel of Constance Enc. 2. cap. 3. num 15.16.17 c. His daungerous doctrine that No man is a Prince prelate or Magistrate vvhile he is in mortal sinne Ibid. num 17. Two famous heretical lyes prooued there against him ibid. num 20. Husse contrary to S. F. in doctrine Eâ—c 2. cap. 3. nu 21. Husse his doctrine reiected by Luther for euer and euer ibid. num 22. Husse his leather breeches kept at this day for reliques among the Hussâ—ts in Prage ibid. num 24. I. IDolatry and Idolatrors agreeing only to heretiks in the Christian Churche obseruat nâ— 1â— 12 c. Ignorance whether she be the mother of deuotion Enc. 2. cap. 7. n. 3.4 c. Index Expurgatorius why and how it is to be made Enc. 2. cap. 9. n. 21.22 c. Iustification how greatly Lutherans and Caluinists do disagree about thesame whether it be by works or faith only Enc. 2. cap. 16. n. 8.9.10 c. K. KIng Iohn fayned by protestants to haue byn poysoned by a monk against the testimony of all antiquity Enc. 2. cap. 15. n. 3.4.5 c. Knockes founder of Caluinisme in Scotland His wicked daungerous doctrine about the deposition of Princesâ— Enc. 1. cap. 6. nu 3.4.5 c. L. LAteran Counsel falsified by the minister O. E. Enc. 1. cap. 13. num 10. Lay-men whether they be forbidden by Catholyks to medle in matters of religioÌ„ Enc. 2. cap. 7. And more largely cap. 9. per totum Lyes historical and doctrinal how they differ Enc. 2. â—ap 2. num 3. Lutherans and Sacramentaries their warre one against the other Enc. 1. cap. 5.4 c. per totum Luther his iudgment and sentence of the Sacramentaries ibid. cap. 5. num 1. 2. Luther what manner of man he was according to the iudgment of ZuingliaÌ„s and Caluinists Enc. 1. cap. 5. num 5. Luther Canonized by Iohn Fox ibid. num 4. Luthers prophesy of the destruction of protestants especially Caluinists by diuision amongst themselues Enc. 1. cap 7. num 4. Luther his going to Angusta and VVormes and dealing there Enc. 2. cap. 1. num 8. Luther his condemnation by the Emperour and his councel wherin he was said to be a diuel and not a man Ibid. n. 8. Luther wryteth of himself that one cryed to him Beatusventer qui te portauit c. Ibid. n. 9. M. MArtyrs tombes frequented with great deuotion by christians in Rome in S. Hieromes tyme. Enc. 1. c. 9. n. 3.4 c. what diligence was vsed in old tyme in registring the liues of martyrs and the dayes of that suffefering Enc. 2. cap. 11. n. 5. What maÌ„ner of martyrs Fox setteth downe of his Churche the one contrary to the other in beleef Enc. 2. cap. 11. n. 8.9.10.11 c. Masse and the sacrifice therof confessed by antiquity Enc. 1. cap. 13. n. 12. Masse in the latyn tongue and fruite of the hearing therof though it be not vnderstood by the people Enc. 2. cap. â— n. 6.7 c. Merits of good works what they are and how they may stand with Gods grace and Christs merits Enc. 1. cap. 10. num 6.7 c. Miracles of S. Thomas of Canterbury and the authentical proof therof Enc. 2. cap. 11. Miracles how fondly and heathen-like they are iested at by protestants Enc. 2. cap. 11. num 20. Miracles defended by S. Ambrose S. Augustine Enc. 2. cap. 11. num 26.27 c. N. NObility and commons corrupted pittifully by Wickliffe his doctrine Enc. 2. cap. 2. num 10.11 c. O. OBedience spiritual to the Pope may stand with temporal to the Prince obseruat num 5. Ochinus that taught in England in K. Edward his dayes his sentence of Caluyn and Beza Enc. 1. cap. 5. O. E. Minister His extreeme pride malice and folly In the ansvvere to his epistle He is prooued a noddy by spelling the word Noddy ibid. He is described what fellow he is ibid. He is a bloody fellow poore and needy and hopeth for scraps by other mennes ruine obseruat num 1.2 c. He is proued to be a notorious firebrand of sedition obseruat num 7. He excuseth his rayling by confessing it to be weaknes in him obseru num 37. The manner of his wryting is layd open as impertineÌ„t impudent and impotent Enc. 1. cap. 1. num 7. He is shewed to be a most shamelesse and impudent flatterer Enc. 1. cap. 3. num 23.24 c. He is proued also to be a true Oedipus and hungry parasite ibid. num 6. He is desperate in denying when he is pressed saying among other things that there is no diuision at all among Protestants Enc. 1. He damneth his auncestors that were Catholyks as hauing only the bare name of Christians Enc. 1. cap. 13. n. 6. His contemptuous speeches of Luther and Caluyn togeather with playne Atheisme Enc. 1. cap. 17. num 10. 11.12 c. He braggeth that he wil go to Syuil or Paris to dispute with Catholyks if he may haue leaue Enc. 2. cap. 4. n. 22. P. PAnormitâ—â— Hostiensis two learned Canonists greatly abused by S. F. Enc. 1. cap. 2. num 17. Parlament what it may do in matters of Religion and did both in Q. Mary and K. Edwards tymes Enc. 1. cap. 16. num 8.9 c. Pardons and for what sinnes they are vsed by Cath. doctrine Enc. 2. cap. 14. num 6.7 c. and to whome they are auayleable ibid. F. Paâ—sons defended against the raging malice of the minister O.E. Books and treateses written by him In Epist. to O.E. Persecution against Catholyks Enc. 1. cap. 10. num vlt. Plesâ—is Mornay his lyes discouered before the K. of FraÌ„ce Enc. 2. cap. 2. num 3. Poysy colloquy or conference betwene Catholyks and protestant ministers Enc. 2. cap. 4. num 12. The dissolution of the Protestant ministers in that meeting ibid. nâ—m 16. Their dissention in points of Religion ibid. nnm 19. The good that came by that disorderly meeting and conference ibid. Popes their most honorable titles taken out of auncâ—nt Doctors Enc. 1. cap. 3. num 13.14 c. Prayer to Saints Enc. 2. cap. 6. num 8. Priests authority in absoluing sinnes according to Chrisostome Enc. 1. cap. 3. num 13. Protestants and Puritans how they agree in Christ crucified what comfort they take one of the other Notes vpon the epist of S. F. num 8.9.10 c. Protestants more deuided then before by their synods and councels Enc. 1. cap.
4. num 12. Protestants books and wrytings one against the other in general Enc. 1. cap. 5 6. per totum Protestants shal perish finally by diuision among themselues according to Luthers prophesy Enc. 1. cap. 7. nu 4. Protestants of how good lyfe commonly they be according both to Erasmus and Luther Enc. 1. cap. 10. num 1.2.3 c. Protestant cleargie poore and miserable Enc. 1. cap. 11. num 3. Puritans feare greatly toleration of Cath. Religion and why notes vpon the Epist. of S. F. num 8.9.10 c. Puritans books and iudgments against English Protestants Enc. 1. cap. 6. per totum Puritans do complaine greeuously of protestants for persecution Enc. 1. cap. 10. Puritans and Protestants contempt of their owne Doctors when they make against them Enc. 1. cap. 17. nu 13.14 c. R. ROman faith and the practise therof in visiting martyrs sepulchers in S. Hieromes tyme. Enc. 1. cap. 9. nu 3.4 c. Religious men corrupted by VVickliffe Enc. 2. cap. 2. num 10.11 c. Rule of faith what it is among Catholyks that protestants haue none at all wherby to haue any certainty Enc. 1. cap. 14. per totum What Rule of faith O. E. doth appoint by the parlament of England and what authority the Parlament hath or may haue in that case Enc. 1. cap. 15. per totum cap. 16. num 8. S. SAcrifice of the masse acknowledged by auncient Fathers by the Magdeburgians owne confession Enc. 1. cap. 13. num 13. Saints what processe is needful in the Cath. Churche for their Canonization Enc. 2. cap. 11. num 15.16.17 c Fox-made Saints not comparable to Pope-made Saints Ibid. Saints bloud and merit how it may be named in our prayers to God Enc. 2. cap. 12. num 9. Scriptures expounded diuersly by protestants and Puritans one contrary to the other Enc. 1. cap. 6. num 11. Scripture Reading in vulgar tongues hath byn occasion of ruine to many of the simpler sort Enc. 1. cap. â— num 2.3 c. Scriptures in the vulgar tongue permitted in England with moderation and licence in former ages Enc. 2. cap. 3. num 7. See thesame handled more largely ibid. cap. 6. nu 14.15 Et cap 9. per totum Intricate dealing of heretiks about vnderstanding of Scripture ibid. cap. 6. num 22. who are properly Lucifugi scripturarum heretiks or Catholyks ibid. num 25. How Scriptures must be interpreted ibid. nu 26. How the Iewes of Berrea did read the Scriptures act 17. Enc. 2. cap. 9. num 4. Sectaries sprong vp from Luther and their diuisions among them-selues Enc. 1. cap. 4. num 7.8 c. Sectaries burned by Protestants when they are against them though they condemne burning by the Catholyks Enc. 1. cap. 8. num 3.4 c. Stankarus a Polonian Sectary His contumelious woords against Peter Martyr Bullinger and others Enc. 1. cap. 5. num 6. Synods and Councels held by Protestants with more disagreement then before Enc. 1. cap. 4. num 11. 12. c. T. S. Thomas of Canterbury how egregiously he is abused by S. F. and Iohn Fox Enc. 2. cap. 10. nu 17.18.19.20.21 c. S. Thomas his constancy much lyke to that of S. Ambrose and Nazianzen and other Bishops with their Princes Ibid. num 13.14 c. S. Thomas his Miracles and how authentical they are proâ—ed Enc. 2. cap. 11. per totum V. VErtue what effects therof hath new religioÌ„ brought into England Enc. 1. cap. 18. n. 2. Vnity betwene Protestants and Puritans what noteâ— vpon the ep of S. F. n. 9.10 c. Vnion of doctrine among Protestants what it is and how falsely affirmed by Sir F. Enc. 1. cap. 4. n. 3.4.5.6 c. No meanes of vnion among Protestants ibid. n. 10. Vnity in Catholike Religion in S. Bedes tyme among different and opposite nations that were in warre with themselues A great argument for the truthe of that religion Enc. 2. cap. 3. n. 5.6 c. W. WArre of Protestants among themselues in matter of doctrine Enc. 1. cap. 5. per totum VVestphalus what he saith against Caluyn and Caluynists Ibid. n. 5. Good works are not only not profitable but pernitious also to saluation and iustification as Luther holdeth Enc. 1. cap. 10. n. 3. About good works what is the Catholike doctrine ibid. n. 6. Enc. 2. cap. 16. n. 11.12 c. Wickliffe his doctrine what horrible styrre it made in England at the very beginning Enc. 2. n. 10.11.12 c. Wickliffe not only made a saint by Iohn Fox but a martyr also though he died in his bed Encont 2. cap. num 13. THE FIRST TABLE OF THE CHAPTERS OF THE FIRST ENCOVNTER A Brief Summarie of all that before hath byn said or now is to be added about this first Encounter of blessings cursings by change of Catholike religion Cap. 1. Of the first charge of flattering the state of England laid to Sir Francis and of his owne contradiction to himself therin about the deuised blessings of his new ghospel Cap. 2. Procter O. E. is called vp the stage to tel his tale to help out Sir Francis in this matter of flattering the state and how he playeth his parte farre worse and more ridiculouslie then the knight himself Cap. 3. Of ten new deuised blessings brought in by Sir F. as peculiar to his ghospel wherof the first is vnion in doctrine tearmed by him vnitie in veritie And how false and vayne this is Cap. 4. â—he same matter is prosecuted and the disvnion of Protestants is proued and declared by diuers other meanes out of their owne books and writings especially of forraine Protestants Lutherans Zwinglians and Caluenists Cap. 5. The continuation of thesame narration about vnitie in veritie among ridged and soft Caluenists named Protestants Puritans in EnglaÌ„d ScotlaÌ„d Cap 6. An answere to three fond obiections or interrogatioÌ„s of Sir â—rancis with an addition about O.E. Cap. 7. Of the second third blessings which are reading of scriptures publike seruice in English Cap. 8. The second part of the answere about Churche seruice in English conteyning some authorities alleadged for it but much corrupted and abused by the knight Cap. 9. Of the fourth and fifth blessings affirmed to haue byn brought in by Protestants which are aboundance of good workes fredome from persecution Cap. 10. Of the other fiue imagined blessings that remayne to wit deliuerance from exactions long peace power in forraine countries wealth of the land multitude of subiects encreased Cap. 11. How the contrarie effects to blessings that is to say of great damages and cursings brought in by change of religion both spiritual and temporal and how Syr F. and his Proctor O. E. do answere them Cap. 12. VVhat Procter O. E. saith to this matter of cursings and how absurdly he behaueth himself therin Cap. 13. That Protestants haue not only no agreement or vnitie among themselues in matters of religion but also are depriued of all sure
meanes and certaine rule wherby to attayne thervnto Cap. 14. VVhat O.E. answereth to the former chapter about diuision and vncertainty in religion Cap. 15. Of the English rule of belief set downe by O. E. and what substance or certainty it hath and how they do vse it for excluding Puritanes and other Protestants And of diuers shameful shiftes of O. E. Cap. 16. It is further shewed by diuers cleare examples that O. E. and his fellowes do plainly dispaire of all certaine meane of rule to try the truthe among themselues or with vs. Cap. 17. Of the fruits vertue and good workes by change of religion as also of eight temporal inconueniences which may be called curses or maledictions insued by thesame and how O. E. behaueth himself in this controuersie Cap. 18. The VVarning or admonition to Sir F. H. and his as also to his aduocate proctor O. E. vpon this first Encounter of blessings Cap. 19. THE SECOND TABLE OF THE CHEIF CONTROVERSIES HANDLED in this book The first Encounter WHo are properlie Catholikes and who heretikes by the old lawes of Catholike Christian Emperors and whether the lawes made against heretikes by those Emperors do touch Protestants or Papists at this day Encount 1. cap. 2. num 2. and anâ—it vpon the Epistle of O. E. to the reader How Catholikes heretikes may be easelie euidentlie tryed by the old rule of faith among the Fathers Encount 1. cap. 15. VVhether the Englisâ— Parlament rule set downe by O.E. be sufficient to discerne Cathol froÌ„ heretikes or one sect of heretykes from another Enc. 1. cap. 16. and 17. VVhether Canonists do cal the Pope God or no and how false Sir F. and his Chaplayne O. E. are found in this point Enc. 1. cap. 2. 3. VVhether there be any certaine rule of faith to try matters in controuersie and what that rule is Enc. 1. cap. 15. VVhether Protestants haue vnion among them or any meane to make vnion or to fynd out certaintie in matters of faith Enc. 1. cap. 4. num 10. Item cap. 5.6.14.15.16.17 VVhether Lutherans and Caluinists may any way be said to be brethren or of one Churche Encount 1. cap. 3.4 5. VVhether English Protestants Puritans do agree iâ— Iesus Christ crucified as Sir F saith or may be accompted true brethren and of one Churche Enc. 1. cap. 6. cap. 10. num 8. cap 12 â—â—m 6. VVhether libertie for all vnlearned to read scriptures in English without difference or restraint be a blessing or a curse to the people Encount 1. cap. 8. and Enc. 2. VVhether publike seruice in English be a hurt or benefit to all sorts of people Enc. 1. cap. 8. nu 7. cap. 9. at large VVhether aboundance of good workes be a peculiar blessing of Protestants Encount 1. cap. 10. num 2.3.4.5 cap. 17. 18. VVhether it be a special grace and blessed nature of ProtestaÌ„ts to persecute no maÌ„ for religion Enc. 1. c. 10. VVhether fredome from exactions long peace great power in other countreys great wealth of the land and more aboundant multiplying of children then before be special benefits and benedictions brought into England by change of religion Enc. 1. cap. â—1 VVhether the sacrifice of the Masse be a new inuention or no and whether the number of 7. Sacraments were not agreed on before the late councel of Trent as O.E. affirmeth Enc. 1. cap. 13. num 7.8.9.10.11.12 c. How farre Catholike men do depend of the Pope for the certaintie of their religion Encount 1. cap. 16. num 17.18.19 VVhether there be any one new or old heresie can be proued to be in the doctryne of Papists at this day and how many there be properly and formally held by Protestants Encount 1. cap. 16. num 20. How contemptuouslie the protestants do speak not only of the old Fathers but also of their owne wryters when they make against them Enc. 1. cap. 17. VVhat manner of tryal Robertson the Anabaptist would haue by staying the Sunne for proof of his religion against Caluinists Enc. 1. cap. 17. num 17. VVhether temporal blessings entred into England other countreys round about with the new ghospel and change of the old Religion Encount 1. cap. 12. 13.14 18. How many and how great inconueniences in matter of state and otherwise haue insued in England by change of religion since K. Henry the 8. his departure from the vnion of the Roman Churche Encount 1 â—ap 17. 18. FINIS