that had byn said wheras in deed he passeth ouer foure partes of fiue of the warders speach without eyther mentyon therof or answere at all for that the said warder in his book to shew the vanitie of the knights brag of blessings brought in by change of Catholike religion 4. parts of 5. praetermitted by the K in his ansvver passeth on to declare the many and manifold myseries and calamities happened as wel in EnglaÌ„d as in all other countryes round about vs by this fatal change wherin leauing Germany Switzerland Denmarke Suetia other such further partes where infinite people haue bene afflicted slayne and brought to myserie by warres and garboyles raysed by occasion of this change he exemplyfieth onlie in ScotlaÌ„d Flaunders France Ireland lying next vnto vs and from thence also passing home to England it self sayth thus For to begin with Scotland and to say nothing of the battayles Pag. â— vvard Scoâ—lands myseries by change of religion murders destruction of Countryes Prouinces Townes Cittyes houses and particular men which we haue seene in that realme within these fortie yeares that the change of religion hath byn attempted no man can deny but that three Princes two Queenes and one King the mother daughter and husband haue bene all brought to their bane by that occasion besydes the ouerthrow and change of so many noble houses Ireland Flanders France and linages as Scotishmen can recount amoÌ„g their Hamiltons Douglasses Stewardes others as also the Irish wil tel of their noble DesmoÌ„des and other Peeres destroyed by like occasions But Flanders and France haue no end at all in these accompts when they begin they are so many And all this as they say is euideÌ„t by the lameÌ„table coÌ„sequence of our chaÌ„ge of religioÌ„ in EnglaÌ„d which drew them after vs or at leastwayes gaue example hart and help to their change and euersion also But not to step from England it self where principallie this blessing-bringer doth vaunt that his blessings are powred out in aboundance England let vs examyne the matter indifferentlie among our selues we are Englishmen we talk to men of the same language and nation that know our country and condition therof and many haue seene the change and knew the state of things therin before the alteratioÌ„ or at leastwyse haue heard therof since by their fathers and grand-fathers c. Thus said I in the Wardword and further I passed on to draw all kyndes of blessings to two heads or branches spiritual and temporal Tvvo kindes of blessings and examined them both by diuers meanes and wayes as before hath bene touched shewing that not blessings but cursings not felicities but calamities had ensued euery where by this change and especiallie warres tumults and garboyles as now I haue declared And to all this my declaration which is somwhat large what replyeth thinke yow our defendant knight heare his wordes for they are verie resolute and eager If yow had any respect of truth sayth he or care of modestie Pag. 10. VVaâ—â—vvord yow would neuer make the true religion we professe the cause of murders tumultes garboyles which teacheth dutiful obedience condemneth all mutinies seditions rebellions Thus he fayth to this I replie that if our knight had any consideration of his credit he would neuer for shame affirme this so boldlie without answering to some of the examples alleaged by me against him as also the asseuerations of his owne best doctors before mentyoned by me about this matter of obedience En cont 1 ca. 3.4 5. so as hauing both their doctryne and practise to instruct vs it is a great impudency to deny it so resolutelie but let vs go forward When we came to the diuision mentyoned of spiritual and temporal blessings in particuler ensued to England by change of religion Spiritual blessings before the change First about spiritual benefits and benedictioÌ„s the warder setteth downe how before the change of religioÌ„ men had one faith one beliefe one forme of seruice one number of Sacraments one tongue in celebratioÌ„ one sacrifice one head of the Churche together with the rest of Christendome and that since the chaÌ„ge all these things are altered for that English Protestants differ in all those poyntes or the most not only from all Catholike kingdomes but also with their owne and among themselues to wit first from other new ghospellers abroad for that neyther do we Engâ—ish protestants agree with any secte of the Lutherans softe or riged nor with the Zuinglians or Caluinists of other countryes nor yet with those of our owne as appeareth by the Churche of Scotland and of the presbyteries of our Puritans in England Holland Zeland and other places For proof wherof it shal not need to repeat agayne the whole discourse of the wardword for that this is sufficieÌ„tly proued by that I haue alleaged before about the first supposed blessing of vnity To all which discourse of disvnion among them set downe by the wardword Syr F. answereth no one thing Syr Francis is mute in matters of most moment Pag. 13. but only sayth that it is a cunning tricke to grate so often vpon this diuision calling some puritans some protestants which he hopeth the Lord of might and mercy wil turne to the good of the Churche and direct the hartes of their Churchmen to see how needful it is to ioyne both hart hand together to desend the doctrine of fayth which they all hold against the calumniations of slaunders wherwith you and men of your sort sayth he seek to lead the truth of our profession Behould heere a substantial defence consisting of foure poyntes first he would gladly deny the difference of names sectes of * Of this difference see before cap. 6 7. puritanes protestaÌ„ts as cunningly deuised by vs what shifte wil ye cal this Then he hopeth in the Lord of mercy they wil agree at length but when and how Encount 1. cap. 3. After that by a parenthesis he sayth they all hâ—ld one doctrine of fayth this how true it is appeareth before out of their owne words and wrytings alleaged by me to the contrary And lastly he sayth these are but slaunders deuised by vs to load the truth of their profession withall This shift also I leaue to the reader to iudge of what quality it is as in like manner of what modestie the K. is in denying matters so euidently knowne of all noting by the way that he dareth not to speak out Syr F. of vvhat religion and playnly vtter his mynd about this diuision of puritanes and protestants in any place of his reply nor yet to discharge him-selfe of the supition to be one of them wherwith the warder often charged him and he hath not denyed it flatly hitherto nor yet fully confessed it so as we must hold him eyther for neutral or ambidexter vntil he declare him-selfe further though in
aske why he reprehendeth not Cambden and other protestant wryters that say to her Ma â—ie Diua Elizabetha at euery word but all may passe with these men so it be not to the Pope And yet one thing yow must note that whatsoeuer Canonist or other Catholique do attribute to the Pope it is not in respect of his person but of his office and place vnder Christ so that if they flatter they flatter the office not the man but Diua Elizabetha flattereth the person and so it is flat and grosse flattery But let vs go forward Yow haue heard then the two first wayes wherby the K. goeth about to excuse himselfe from flattery wherof the first is but fond and the second fraudulent there followeth a third which is both impertinent and ridiculous For wheras he is accused by the warder to be coÌ„trary to himselfe A very foolish defence in that telling vs of so many blessings and English benedictions yet in the very same lyues confesseth infinite feares frightes and daungers of the realme he hath nothing in effect to answere but that EnglaÌ„d hath byn blessed for tymes past by the entraÌ„ce of their ghospel though now through their vnkyndnes they may be feard to be neare to misery which kind of defence how childish it is who seeth not and is as much as if he should say the head and face and first shew of his ghospel was fayer frolike as are the sweete singing Syrienes but the taile is troublesome and end pernicious and byteth like the scorpion But let vs heare both the warder the Apoâ—oger together in their owne speach Pag. 2. He that wil consider saith the warder with iudgment The present state of English blessings and indifferency the present estate of matters in England and round about it and this especially by reason of change made in religion and shal read together the fleering tale which Syr F. telleth vs in the first lynes of his book of the infinite and innumerable blessings receyued as he saith by the said chaÌ„ge he wil eyther say that the man lacked wit and discourse to see the deformity and contradiction of his owne talke or els modestie and shamefastnes in vttering it For notwithstanding the rare partes and good intentions of her Maiestie in this her gouernment which no man denyeth nor yet conioyneth with the euil successe of this alteration of religion as wel knowne not to haue proceeded of her owne inclination at the beginning who is there so simple that discouereth not or so euil affected that rueth not from his hart the difficultyes already growne and growing dayly by this most vnfortunate and fatal alteration of religion The vvachman contrary to himselfe which this man calleth the fountayne and welspring whence all the rest of this our litle Islandes benefits and blessings do yssue and flow Nay doth not the seely man himselfe in all this furious skâ—rneful libel of his endeauour to lay before vs a thousand feares and fryghtes of imminent perills which he sayth hang ouer vs by the diuision of hartes of hands of iudgements of affections of partes and partialityes and factions within the realme or is his whole argument any thing els in effect but a timerous abodement of infinite ruynes that do beset the realme at this day And are not his owne wordes these after a long discourse of peryls I doubt not deare countrymen but that yow are men of VVisdome and can easelie conceaue what daungers we stand in by that which hath byn set downe before And after a litle The lyfe of religion of Queene and countrie is at the stake And how then doth he pipe vnto vs this fayned note of melancholie musicke amidst so many dreadful cares and sorrowes hath he not read that Musica in luctu importuna narratio Eccles 22. It is importune chaunting when other men are weeping This said I then what answereth our knight with his Ministers now after so long so large and so mature deliberation of two yeares Yow shal haue it briefelie deliuered First they runne againe a very graue shifte to an other verse or two out of a poet against flaterie and dissimulation for with this kynd of armoure Winchester schole where afterward he braggeth to haue byn brought vp did somwhat furnish our knight Encount 6. therfore oftentymes we haue store therof But what more nay no more argument or reason alleadged at all but only this sentence noted in the margent No contrariety betwixt our present dangers and our former blessings VVherby he yeildeth to his aduersarie in the thing it selfe as yow see and varyeth onlie in the tyme confessing that England is not blessed for the present but was in old dayes which being past it remayneth rather cursed now if perils cares and frightes be curses and yet in his former booke if yow remember all seemed to be present bâ—essednes Foolish trifling in matter of moment who can suffer such tryfling in a matter of such moment And yet delighteth he so much in this deuise of his conning distinction of tymes past and present that he maketh a long narration ther-vpon how the people of Israel were blessed vnder diuers Kinges VVastvvord Pag 8. and namelie Iosias for a tyme and yet afflicted in the end for their ingratitude by this said Kings fearful slaughter In which example though I could trip him for alleaging a false cause of Iosias murther for he was slayne through his owne fault not the peoples for that expresly against Gods commandement 4. Reg. 25. 2. Paral. 35. he would needs fight with Nechao King of Egypt yet am I not delighted with this example for that it proueth nothing but that which it should not to wit that our blessings of England be not present Iosias slaughter euil applied but past and includeth further some euil aboadment towards her Ma tieâ— person as some may interpret for which cause it was not the wysâ—st part in the world for the K. to bring it in but that he seeth not or discerneth not alwayes what maketh for him or against him No way then can S. F. deliuer himselfe soundlie from the charge of flatterie in his former fond florish of protestant blessings except he could shew vs in deed some special Catalogue of blessings benedictions which England hath receyâ—ed eyther spiritual or temporal or both by changâ—ment vnto his religion more then it had beâ—ore vnder Catholique Religion which obligation of playne proofe the K. preceyuing hath taken vpon him at length to set vpon that enterprise and laying his head togeather with the consistorie of his ministers hath shaped vs out tenne new fresh benedictions and blessings neuer hard of before or had I thinke in consideration which now we are to examine and discusse as they ly in order But first we must see what Minister O. E. bringeth after the K. whose book came to my hand when this was writteÌ„ and I haue
THE WARN-WORD TO SIR FRANCIS HASTINGES WAST-WORD Conteyning the issue of three former Treateses the Watch-word the Ward-word and the Wast-word intituled by Sir Francis an Apologie or Defence of his Watch-word togeather with certaine admonitions warnings to thesaid knight and his followers Wherunto is adioyned a breif reiection of an insolent and vaunting minister masked with the letters O. E. who hath taken vpon him to wryte of thesame argument in supply of the knight There go also foure seueral Tables one of the chapters another of the controuersies the third of the cheif shiftes and deceits the fourth of the particular matters conteyned in the whole book By N. D. author of the Ward-word Tit. 3. vers 10. Fly an herttical man after one or tvvo vvarnings knovving that such a one is subuerted and sinneth damnably against his ovvne iudgment Permissu Superiorum Anno 1602. THE ENCOVNTERS THAT LYE IN CONTROVERSY BETWENE the VVatch-man and the VVarder Sir Fraâ—cis Hastings and N. D. THE first Encounter whether EnglaÌ„d receyued blessings or cuâ—sings hurts or benefits by the change of Catholyke Religion The second whether Catholyks do hold certayne absurd grounds rules and maximes of Religion which S. Francis doth deuise and affirme The third concerning diuers forged peâ—ils fayned by the said knight in his Watch-word to haue byn procured to her Ma â—ie by Catholyks both before and since her raigne The fourth Encounter â—xamineth sundry calumniations obiected against some principal Englishmen as Bishop Gardener Cardinal Allen and others The fifth concerneth the order of Iesuits and some of them in particular specially iniured by the Watch-word The sixt defendeth English Catholyke Recusants their due loyalty to her Ma tie and the State The seauenth concerneâ—h forrayne Princes intolâ—rably slauÌ„dered by the Watch-word first of all the B. of Rome as head of the Cath. Churche The 8. Encounter discusseth matters malitiously and vnciuilly obiected against other Cath. Princes abroad to their disgrace and iniury Lastly there is a speech of the Warder to the Right Honorable Lordes of her Ma â—ies priuy Councel remitting to their wisdomes the iudgment and arbitriment of the whole controuersy The first tvvo Encounters are handled only in this book the other are to follovv in other seueral books aftervvard THE EPISTLE TO THE CHRISTIAN READER I HOLD not for needful good Christian Reader to make any large presace for thy instruction in that which is to ensue in this book the controuersy beeing sufficiently knowen by that which hitherto hath byn written and printed therof The summe of all is this There happened some â—ew yeares past as often also before a certayne false all-arme of a Spanish inuasion An. 1598. then said to be vpon the Seas towards England vpon the rumour wherof one knight more hasty then the rest for that he was of the Hastings stept forth Syr F. Hastings and offered not only a swift foot to the field for so are his words but a much swifter tongue to accuse and bring in question all Catholike men within the realme himself being knowne to be of the Puritan crew And to performe this with more probability of iust occasion he made himself without commission a general VVatch-man ouer all the land and wrote a most bitter and bloudy pamphlet against thesaid Catholiks vnder the title of a Watch-word replenished with all kynd of slaunders and most odious calumniations The VVatch-vvord which being ioyned with the iealousy of the tyme the disgrace wherin the said Catholiks were before for confession of their religion was very likely to haue brought them to some general ruine and consequently this knight also to some desired diuident of their liuings VVherfore this intemperate inuectiue comming to the hands of a certaine Catholike man that took compassion of their oppression and some disdayne at the malitious deuise of this watch-man he thought good to write a temperate Ward-word to this â—urbulent watch-word The VVard-vvord drawing all that the other had vttered in many wyld wast words into 8. seueral Encounters intituling his book a Ward-word which being published it seemed to touch the matter so to the quick as the first newes after the publication therof was in most mennes mouthes that the knight disauowed the watch-word attributing thesame rather to certayne ministers of his communion that eyther wrote the same or induced him therunto then to himself most men commended the discretion and modesty of the knight in so doing But as men are not alwayes constant in the best so Sir F. making a new consultation with his presbitery at Cadbury took another resolution to reply againe vnder the name of An Apologie The nevv reply of Sir F. heerby the matter hath growne to a larger discussion then was expected for that the book after long expectation of more then two yeares comming to my hands I was drawne to enlarge my self much more in this my reioynder then at the beginning I purposed in so much as hauing ended the whole answere with in few monethes afâ—er the receit of the book it grew to such a bulk as conueniently it could not be set forth in one volume and this was one cause of some delay longer deliberation But another more principal was an aduise written vnto me O. E. his book that one O. E. a minister had published another volume of thesame argument in supply of the knights defence much more intemperate malignaÌ„t then the other which being vnderstood it seemed necessary to expect thesame before the publishing of the former which hath caused much longer delay then was wished or meant especially some other impediments also coÌ„curring therewith wherof most men cannot be ignorant Now then these being the causes of the enlargemeÌ„t both of tyme and matter it seemeth I should tel yow also of the reasons why these two first Encounters are set forth a part from the rest but this is sufficiently declared by a certaine addition in the end of this book set downe by the publisher therof wherunto I remit the reader only I am to aduertise him to consider how easily words do beget words and how a few lauish speeches spoken at raÌ„dome by the knight in his watch-word haue giuen an occasion to the handling of aboue fifty controuersies in these first two Encounters only and then may yow imagine how much more the rest may amount vnto And one principal reason of this encrease growth is The causes of enlarging this Treatese for that our aduersaries do handle matters of religion so confusedly and with so litle order sincerety or truthe that we must eyther shuffle ouer things as they do scarce vnderstood eyther by themselâ—es or others or els we must be forced for drawing them into sâ—me method and perspicuity to spend much tyme labour to explicate and distinguish thesame and to yeild to eache thing his true ground reason and probation which point for that I had rather the
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
daungerous fishing it may be presumed he liked wel inoughe the matter though perhaps not the manner and so til a new captayne be found the enterprise mustly raked vp in the ashes and out cryes be giuen againe against Catholykes as the only men that by peace vnion and pacification do seeke the ruyne both of Church and common wealth But this arte now is vndeâ—stood so I doubt not but it wil be considered of accordingly by her Ma tie and her wise councel whatsoeuer false allarme or sayned counter-word the sentinels of the aduerse part do giue out for their commodytie And this is sufficient for a warn-word in this affayre The rest that followeth in his Epistle is of no moment vntil he come to delight himselfe somwhat with a certayne fensing allusion to the title of the ward-word saying I doubt not but so to breake the strength of all your cheefe wards for all your fensing skil as to leaue yow at length to your hanging ward The hanging vvardâ— Ibid. Pag 4. which prooueth alwayes a daungerous ward yf it be sharply followed by the assaylant Lo heer threates that go before arguments wherin I confesse both him and his to be very eager and sharpe assaylants and that no fencers nor swashbucklers nor cutters as they cal them of Queene hiue or other kilcowes could euer follow the fray more sharpely vpon Catholikes then he and Topclif and such other haue done for these many yeares by hanging so many Priests and other seruaÌ„ts of Christ that haue rested vpon this hanging ward of patience and suffering for ancient religion which ward yet hath prooued much more glorious then dangerous to them their hope and assurance depending of the promise inuiolable of their Captaine and Master assuring them vpon his honour and power that no one heare of their head shal perish which they haue seene performed in all former suffering and martyrdomes for the same cause and so do hope it wil be in theÌ„ for which respect they coÌ„temne easily whatsoeuer the malice of maÌ„ can worke against theÌ„ And so Sir your bloody iest of haÌ„ging ward returneth to yow againe without applause of any that hath feeling of piety or humanity There followeth further in his epistle The violence saith he of the Puritane spirite is added by â—â—m the wardeâ— â—or a reason why he is prouoked by me by which words for all his differeÌ„ce made betwene Protestant and Puritane both of them are apparantly knowne to proâ—esse Christ Iesus crucified in religion c. â— F. vvil not tel vvhether he be a Puritane or noe Here is first to be noted that our K. by no meanes can be forced throughout all his whole book to declare himselfe cleerly whether he be of the Puritan faction or no only in this place he would fayne deny as yow see all difference of those names professioÌ„s which being ridiculous to all English euen children that know the contrary and I am to shew it largely afterward in the very first EncouÌ„ter * Cap. â— yet he blusheth not to deny it heer yea further he endeauoreth to proue yt by a strong demonstration saying that both of them do professe Christ Iesus crucified in religion But graunt that Christ be crucified againe in their religion and that both protestant and puritan do conspire therin is this sufficient to proue them both to be of one religion And do not all the Anabaptists Trinitarians and other sectaryes of our tyme confesse the same that is Christ to haue byn Crucified also in their religion Yea all the old heretikes except only such as denyed the manhood of Christ did confesse Christ crucified And we Catholykes in like maner whome yet he reiecteth as most opposite to him and his do we not professe that Christ was crucified how then is this agreement in Christ Iesus Crucified brought in for a sufficient argument of their vnity in beleefe and Doctrine A foolish argument of agreemeÌ„t betvvene Protestants Puritans Consider good reader what notable arguments yow are like to haue in the rearward and rest of his book seing these and other like are put in the vauntgard There ensueth yet further in his epistle This encounâ—ereâ— saith he seemeth to glory that the yeares of her Ma â—â—â— grow on fastâ— but the God of mercy I trust wil prolong her daâ—es Pag 5. Ibid. to the holding out stil of the Popes vsurped authority c. Heere are two apparant abuses Calumniation and flattery calumniation and flattery calumniation in that the Encounterer nameth not her Ma â—eâ— many yeares by way of vaunt but by way of sorrow and compassion to the Realme comon-welth The flattery consisteth in that the K. wil needes persuade her Ma tâ—e of holding out stil which as euery man desyreth to be long yet this stil is so grosse and palpable a flattery as no man of iudgment and grauity can but scorne him for yt especially since the Essexian assault which may be presumed would haue abbreuiated this stil yf it had preuayled if not in the Earles own intention yet in many other of the puritan hot brotherhood that egged him on to this attempt A litle after when I persuade to vnion of hartes and good willes in England by tolleration and mittigation in matters of religion he as though there were no need therof answereth thus As for his vnity yf yt be vnity in verytie as his is not no Christian man can or wil refuse that Pag. 7. but praise God for that and yf our vnthankefulnes bereaue vs not of yt we enioy that already by vnder her Ma â—â—â— with great comfort Heere yf by we he vnderstand all his new gospel brethren to wit Lutherans Suinglians English Protestants and Puritans as in the rest of his booke he holdeth them for true brethreÌ„ then how this we do agree in vnity of verity all men that haue eares or eyes do heare see which matter yet shal be examined more largely in the first Encounter * cap. 3.4 5. 6. following where our knight doth assigne it for the first and most special blessing of their religion to haue this good vnity in verity amonge them But in the meane space for that he doth seeme to restrayne his speech somwhat in this place to EnglaÌ„d alone by saying that they enioy it already by and vnder her Ma tie it is not hard to see or iudge what vnity in verity there is betwene protestants and Puritans at home Comfort of protestants and puritans See the book named the suâ—uâ—y of preteÌ„ded â—oly discipline and how comfortable a matter it is to the Puritane party to be restrayned by her Ma tie and her Bishops as they bee to exterior vnity with the Protestants for to the interior no force wil preuayle and what great and singular ioy they take therof yt appereth in part by their seueral bookes of heauy complaynts about this matter L. Daungeâ—rous
the reader so may I not altogether pretermit this preface of O. E. which is somwhat more spised with poyson and venome then the other teÌ„ding wholy to bloodshed and cruelty against Catholikes the man I haue somwhat dismasked before in my answere to his opprobrious letter to N. D. whom he enterpreteth Noddy heer we shal haÌ„dle the proiect and purpose of this his writing which indeed is nothing els O. E. his plot and proiect but to irrite and styrre vp her Maiestie and her honorable counsel with the rest that sâ—and at the sterne of gouernment to ingulf themselues in Catholikes blood and spoyle of their goods wherby hee and his hungry crue standing by and for desyre therof licking their lips might hope to come to haue some share in the deuidend O. E. vvatcheth for scrappes and yet for auoyding publike hatred notorious shame he desyreth to entertayne himselfe in some darkenes for a tyme and to expect his pray vnder the shroud of a cyphred * O. E. name for as he said which knoweth wel such compagnions qui malè agit Io. 3. vers 10. odit lucem non venit ad lucem vt non arguantur opera eius he that doth naughtely hateth the light and wil not come to it least his workes may be conuicted but yet we must drawe this Owle to light and see what he sayth vnder the vizard of O. E. His drift in this Epistle and in his whole writing is to styr vp the state to set vpon some new affliction of Catholykes reioysing clapping his hands where any rigour is in vre already and to this barbarous purpose he deuiseth diuers impertinent and ridiculous meanes of persuasion which I shal runne ouer with as much breuitie as they are voyd of substance wit reason or honestie His first meane of persuasion is by extolling exceedingly the extraordinarie clemency vsed hitherto in England towards Catholykes Rare clemeÌ„cy tovvards Catholykes which clemency he sayth hath byn most singuler and admirable and to proue this leauing all home testimonyes he runneth into Italy to seek a witnes bringing foorth one Petrus Bizartus in his story of Genua Pet Biz lib. Hist. Gen. 33. Pres. pag. 1. who sayth that for the first 20 yeares of her Maiesties reigne no blood vvas shed nor any suffered to be punished but by lavvful tryal and sentence of Iudges c. But what need was there to go so farre to fetch so slender à testimony this fellow wrote a 1000. myle of and telleth vs only that there vvas no bloudshed nor punishment vvithout some sentence of Iudges or lavvful tryal for the first 20 yeares And what then for the second twenty shal we inferre as it seemeth we must that for these later twenty yeares bloudshed hath byn vsed without lawful tryal or sentence of Iudges and doth not our minister shew himself more then * Bizarro in ItaliaÌ„ a light phantastical head Bizarro I speak to him as vnderstanding the Italian tongue for bringing in Bizarus to so fond a purpose so that by this yow may take a scantling of the mannes discretion at the very first entrance yow shal see it more in the next and other poyntes that do ensue For as in this first poynt he would make Catholikes to seeme vngrateful for that hauing receyued so singuler clemency they complayne of rigour therby deserue to be punished more so in the second poynt he beginnes to treat of their moouings against the stare wherby he would haue them much more to deserue punishment and his entrance to this treatise is in these wordes Ibid. pag. 1. In the meane vvhile Thomas Harding obteyned a Bul from the Pope to exercise Episcopal iurisdiction in EnglaÌ„d to dispence vvith irregularities and to receyue all that vvould be reconciled to the Pope And then he noteth in the margent anno Domini B567 by which entrance also we may be much confirmed in our former coÌ„iecture of our mannes deep wit seing that at the very beginning he would bring in such impertinent stuffe for the foreshew of his wares for first it was neuer hard of before I think that D. Harding after his departure out of England to Louayne in the beginning of her maiesties raigne VVhether D. Harding returned into England came home to liue in England agayne or to exercise Episcopal iurisdiction therin but rather about the tyme this man assigneth he was busy wryting in Flanders against his aduersary M. Iewel Secondlie what need was there to geue him Episcopal Iurisdiction in England at that tyme who abyding as I haue said in Flanders there were diuers Bishops yet liuing in England and other learned men to haue exercised that Episcopal iurisdiction if need had byn But this is more ridiculous which ensueth that he had a Bul to dispence vvith irregularities and to receaue all that vvould be reconciled to the Pope for what needed either Bul or Episcopal iurisdiction for this seing euery ordinarie Priest may haue authoritie to do it without Bul or Episcopal iurisdiction or what special need was there at that tyme to dispence with irregularityes or to reconcile men more then before Doth O.E. know what irregularitie meaneth or wil he tell his reader trewly what is vnderstood by reconcilling to Catholike religion which he calleth to the Pope no I trow not it is not their fashion to deale sincerely in any poynt for proof wherof heare his exposition All that vvere reconciled sayth he to the Pope renounced their obedience to the Prince Spiritual obedience may stand vvith temporal and is it so in deed Sir minister wo then to the Emperor to the kings of Spayne France Polonia and Princes of Italy and other places whose subiects are eyther all or the most parte reconciled to the Pope in the sense that we talk of Catholyke religion and yet haue they not I trow renounced therby all obedience to their temporal princes So that reconciliation to the Pope may stand with due obedience to their naturel princes also if O.E. his seditious mates wil be content to vnderstand matters a right and not to cauil wilfully against their owne consciences As for D. Mortons sending into the north by Pius Quintus for declaration of his sentence geuen in Rome which is the next poynt that followeth in this ministers tale it being so long agoe and but a particuler English mannes act cannot by any reason preiudice any more the residue of Catholykes now in England The Earle of Effex his attempt then the late attempt of the Earle of Essex did or may do all English puritanes and protestaÌ„ts that were of his religion or shal be hereafter though not priuie to his attempt nor any thing so much as the said late attempt may touch perhaps this hungry minister if matters were wel examined who being of his retinue and of more need then his maister is likly inough to haue byn of his councel
somwhat yow may ghesse by that which here hath byn said VVherfore to draw to an end of this his preface to draw our doughtie Minister out of the dyke of imperrinent discourses after a litle ruffle of choler wherin he saith that the proud and presumptuous Iesuite calling himselfe N. D. had presented his vvard-vvord to her Maties Counsel he telleth vs what an heretical new enterprise he hath taken in hand A nevv â—raking chaleÌ„ge of O.E. to wit besyds the answering of the ward-word to make an other chalenge of his owne I haue sayth he to meet him at euery turne vvith my ansvvere to this noddy conioyned a briefe discourse and in certayne nevv Encounters dravving him into a nevv combat proued that Popish religion is neyther Catholique nor ancient nor true religion nor the true Church of Christ nor the Popes agents that haue byn executed for traytors true martyrs c. Thus he vaunteth what he would do as Goliath did 1. Reg. 17. Dabo carnes tuas volatilibus coeli c. but what he wil performe when he cometh into the feild where he and I must try who is the Noddy that we shal see after And I am content the reader be both looker on and Iudge yf the sturdie minister receyue more blowes then he expected and returne home beaten back and syde in this first combat about the Ward-word then may his frends bemone him if they list while other do laugh and then shal we haue litle need to enter into his new combat which he offreth after this but if he proue himselfe a man in the first then may he more be trusted in the second As for my presumptioÌ„ in presenting my defence and ward vnto the Lords of her Ma ties Counsel No presumption to haue offred the VVards-vvord to the Lords of the Counsel I see no reason besyds this Ministers anger and disdayne why it should be so called or taken seing their honours are publique iudges vmpyres by office for all sorts of persons to haue refuge vnto And for so much as the iniuryes offered by the Watch-word as a famous libel as wel to great forrayne Princes and nations as to honorable worshipful and most honest subiects did touch the honour and publique weale of our kingdome and nation very neare to whom should I haue gone for remedy in this matter but only to their Lordships should I haue made my mone to the Puritanical and tyrannical Presbytery of S r Fâ— Ministers or to the rude rable of O. E. his pyratical compagnions we haue seene the issue of both these sorts of late and therby may we gather what equity we should fynd at their hands seing the Prince whom they most flattered hath found at their hands so egregious treachery and conspiracy To their Honours I appealed then with iust reason shal do now agayne in the end of this my book to cal these two defendants to account of the crymes of flattery forgery sycophaÌ„cy vsed by theÌ„ in this their writing to the end that if my seueral warnings which I am to geue them after all the Encounters do not worke some good in them yet at least wyse their honours authority and respect may make them blush and put them to silence Last of all the Ministers conclusion is this not vnlike to the premisses This sayth he I may boldly say that I haue not follovved the aduersaryes vayne in scurrilous scoffing nor his vanity in ruffinlike bragging Boldly yow may say it S. Minister but how truly your writing it self wiâ—-shew afterward and hath in part already And I doubt whether euer any of your coate yf yow haue any certayne coate to be knowne by and be not of euery coate haue so much exceeded in all these three poynts of scurrility vanity or rayling as yow haue done for which cause yow are forced also to put on the visard of O. E. for couering your shame It followeth further But vvhy shouâ—d I goe about say yow to excuse my selfe before the faultes be proued percase it is no fault to vvrite as I haue done Lo heere an other qualification of the matter before he denyed it now he putteth it in doubt and percase but heare yet further And vvere it a fault sayth he yet I trust thou vvilt beare vvith my vveaknes seing as the Apostle sayth O. E. calleth his rayling vveaknâ—s all of vs offend in many things Heere Io is the last refuge and excuse of all to wit by vveaknes that all do offend in many things To the first if it be weaknes of brayne and wit it is pardonable for that it is forcible but if it be weaknes of manners and honestly it is a fowle fault in a prelate and preaching deane that should strengthen others To the second though all offend in many things yet that it is no iust excuse in euery thing for yf this answere might be admitted at Newgate sessions when those good fellowes are brought foorth to be arraygned of their offences then fewe or none would go to Tyborne but as there in those kind of people many wickednesses are pardoned and some offences punished the one in mercy the other in iustice so it should be with this fellow also and may perhaps one day if he come to an indifferent session In the meane space I am content to conclude as he doth to the reader and in his owne words Read sayth he vvith indifferency and vveigh my allegations and compare deligentlie my defence vvith the Noddyes chalenge and then vse thy libertie in iudgement to discerne vvho is the Noddye THE FIRST ENCOVNTER ABOVT BLESSINGES AND CVRsinges brought in by change of Catholike Religion in England THE ARGVMENT This first Encounter about blessings and benefites cursinges and calamityes ensuing vpon the change of Catholyke religion in our Country or threatning to ensue vvas the first and principal matter taken out of S. Francis Hastinges Watch-word by the VVarder to be incountred vpon as an argument both of moment and vtility to be handled and vvel considered as sufficiently appeareth by the VVarders discourse therof vvhervnto both the knight and his aduocate O. E. hauing replyed N. D. maketh this reioynder diuiding the same for more perspicuityes sake into 19. Chapters vvhich follovv in order A BRIEFE SVMMARIE of all that before hath byn said or now is to be added about this first Encounter of Blessinges and cursinges by change of Catholike Religion CHAP. 1. TOVCHING the seueral argumentes of the Watch-word and Ward-word in general as also of this secoÌ„d reioyneder combat betwene Sir Francis and me in this his VVast-word and my Warn-word as in like maner the late arriual of O. E. his Wrangle-word sufficient hath byn said before in the preface to the whole worke as also in the epistle to O. E. himselfe and in the annotations vpon both their letters to the Reader so as now we are only to treat of the proper subiect of this first
Encounter which is this that S ir F. H. being entred into a serious contemplation in the height of his careful watch ouer England and thinking to imitate perhaps herin the spirit of some hidden prophet whome he desired to resemble estemed it not only expedient but incident also to the vigilancy of the office of a general watchman taken vpon him by his owne election not by any mans 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.
vpon his face he thinketh that his tongue may walke at randome and vtter any thing without blushing And so to the first point about flattering the state with fayned blessings and benedictions the minister going quite from the matter falleth to flatter her Ma tie a fresh and that most grossely in the very first lynes of this Encounter as though the controuersy betweene him and vs were about her Ma ties prayse or dispraise or as though the Warder had not expressely excepted against this sottish refuge of theirs VVard-vvord Pag. 2. by seuering the inconueniens ensuing vpon the chaÌ„ge of religion from the rare good parts both in nature gouernment of her Ma tâ—e as after in this EncouÌ„ter is haÌ„dled more largely But yet this masked O. E. shewing himselfe no lesse ful of malice poisoned hatred against Catholikes then furious in heresie falleth from flattering her Ma tie to bloody sycophancy and calumniation of Catholikes as though they hated her Ma ties person and passing from this to skore vp the blessings receaued by his new ghospel which is the principal poynt yow know of this first Encounter he agreeth with S.F. in number only of blessings for he reckoneth ten but neyther altogether in name or nature quality or order for he setteth theÌ„ downe thus 1. Deliuerance from the Popes decretals The blessings of O. â— excommunications taxes and exactions 2. Scriptures in the vulgar tongue 3. true administration of two only Sacraments 4. true worship of God according to Scriptures 5. peaceable gouernment established and persecution remoued 6. Catholique rytes and seruice abolished 7. deliuerance from the thraldome of Spaynards 1. hovv doth this 8 diffâ—r from the first 8. abolishment of the Popes power and exactions 9. Peace restored with forrayne Princes 10. StreÌ„gth of the land growne to be great This is his Catalogue which yf yow compare with that of S.F. before which must be presumed that this man had seene for so much as it was first published and printed yow shal perceyue that saying of old Tertullian to be true Tertul lib. de presâ—â—ip conâ—â— herer who wrote aboue 1400. years agoe that it was vnpossible for two heretiques to agree in all points for that both of theÌ„ being proud and both of them following his owne brayne it is impossible that one proud brayne should yeild to follow an other But this shal better be seene afterward in the prosecutioÌ„ of all this first Encounter wherin O. E. contemning perhaps the long discourse of S. F. about his new deuised blessings sayth â—itle therof besyds the bare enumeration now set downe but taketh an other course which is to follow the warders wordes as a dog at his heeles barking and gnybling at euery step but yet so confusedly and this of purpose as it seemeth as neyther the reader nor hearer can wel vnderstand by his reply what the watchman or warder said before him or what he would say now but only contradict and vnsay that which the other had said before And truly this kind of writing seing these fellowes wil needs write ought not to mislike vs Confusion of heretical vvâ—yâ—ers for that I doubt not but any reader commoÌ„ly falling vpon their books wil eyther not vnderstand them or quickly be weary with the vanitie and fondnes therof or at leastwyse yf he perseuer to read his head wil remayne so stuffed with confusion of contradictions which is the poynt that many of these men seeke as they cannot tel what to iudge thinke or determine especially the vnlearned but only that all is in controuersy doubt and dispute and that nothing is cleare or certayne amoÌ„g them which often is occasion of turning agayne to the beaten path of Catholik ReligioÌ„ especially to theÌ„ that haue due care of their owne saluation Wherfore I haue endeuored on the contrary syde as the duety of Catholike wryters is that seek to instruct and not to confound the readers to bring euery thing to methode perspicuous order as neere as I could and as I did before in the Watch-word which was but a coÌ„fuse wyld wandring inuectiue gather all to 8. heads and principal members distinguishing them by the names and titles of 8. seueral EncouÌ„ters of different substance and argument The â—â—â—thode and distinct order of this book so now to the same author who was enforced by that my diuision to follow the same order in his answere I haue replyed agayne conforme to that methode but yet more distinctly for better capacity and memory of the reader for that I haue diuided euery Encounter into seueral Chapters and yet more then this also I haue prefixed before each Encounter a summary as it were of all as heer yow may see by this first chapter in the end of each Encounter for recapitulation as it were of the whole I haue added an admonition or warning to my aduersaryes concerning their faultes and defects in that Encounter And for that the supplements added by O.E. vnto the answere of S.F. are loose â—hings without order or methode Sâ—opae soâ—uâ— much like loose broken broomes as the latyn prouerbe is I haue taken paynes to bynd them vp and kint them together the best I could for the readers vse though litle they are worth when all is done but such as they be yow shal see them in their places when occasioÌ„ is offred to present them which must be commonly after the Wast-word of S. F. hath byn first examined for that this pedling marchant comming later to the faier with his wrangle-word can not haue his pack viewed but after the other and so with this we shal passe to the said view it selfe and the discreet reader shal be iudge of all OF THE FIRST charge of flattering the state of England layd to Sir F. and of his owne contradiction to himselfe therin about the deuised blessings of his newe Ghospel CAP. II. WHeras the warder layd palpable flatterie to Sir F. charge about his ydle vaunt of innumerable blessings and benedictions ensued to England by change of old religion he answereth thervnto now with this preface or proeme VVast-vvord Pag. 3. Because sayth he he doth so heinouslie charge me with the odious cryme oâ— flatterie which I hate naturally as a badge of a basâ— mynd but much more through Christian knowledgâ— as most contrarie thervnto I haue thought it not a misse to shape a short answere vnto it in suspicion of heresie Hierome as Bishop Iewel alleadgeth him would haue no man pacient though I wil not burst out into any impacieÌ„ce as considering more what is fit for me to speake then for him to heare yet I hold that in the greiuous accusation of flatterie I ought not to be silent Marke reader the poyntes he wil shape an answere but how he shapeth it yow shal after see he wil not breake into any impacience this promise how wel it is obserued his future scolding and contumelious words
wil declare and I shal endeuour to put yow in mynd therof now and then when I passe by it Hierome said as Bishop Iewel alleadgeth that in suspition of heresie no man must be pacient Iewel is aleadged heere with more honour then Hierome Iewel is named Bishop which he neuer was and Hierome is not called Saint which he was and is no place in eyther of them is cyted where the words may be read Hierome speaketh of heresy not of flatterie S.F. would excuse himselfe of flatterie not of heresy for in heresy he delighteth and how then do these things agree and if for further proofe I should aske him whether he or M. Iewel wil stand to S. Hieromes definition of heresy and hereticks euen in those very books where he hath this sentence of impacieÌ„ce against heresie to wit in those he wrote against Iouianus and Vigilantius whom he condemneth and calleth heretiks for the very same opinions that Sir F. M. Iewel do hold for ghospelyke good doctrine Heretikes out vvith S. Hierome I meane about Virginitie prayer to Saynts lights at Martyrs â—ombes and the like If I should aske them I say this questioÌ„ whether they would staÌ„d to S. Hieromes definitioÌ„ of an heretik all the worâ—d seeth they would fly froÌ„ it for so muche as he calleth them hereticks for holding those protestantical opinions contrarie to the vniuersal consent of the catholike Churche in those dayes as our men do at this day and how then do they alleadge S. Hierome in matter of heresie as though he were there frend or fauored them But to let passe this matter of heresie out of S. Hierome whom in deed of all Fathers they least can beare and do cal him often both borne papist and scoulding doctor Ievvel against D. Harding Fulke against D. Allen and D. Bâ—istovv Let vs see in particular what our knight answereth to the charge of flatteâ—ie for making EnglaÌ„d so happie by change of Religion Diuers shiftes of S. F. for his defence whervnto he deuiseth diuers defences for first he alleadgeth very solemnely the sentence of Antistenes and of some other Philosophers in reprehension of flatterie but what proueth this or what is this to the purpose nay rather is it not much more against himselfe if he cleare not wel the charge of flatterie layd vnto him for that the more Poets or Philosophers or other Authors do condemne flatterie the more is the K. condemnation also if he be found faulty therin Wherfore this first dedefence is no defence but impertinent wasting of words as yow see let vs behold his second which perhaps may proue worse or more impertinent then this His second defence is that greater flatterie may be found in Rome to the Pope then he vseth to the Queene and state of England I would send yow sayth he to the Popes pallace where a man may fynd more shameles flatterers then I thinke were euer to be found in any Christian Princes Court VVast-vvord Pag. 5. Wel suppose it were so Syr what doth this excuse yow why should a knight flatter in England for that a Courtier or Canonist doth flatter in Rome Yow know that company in euel doing excuseth not nor dedemâ—nâ—sheth the synne and S. Hierome whom yow alleadge sayth Hieron in Epist. ad caelantiam nihil agimus cum nos per multitudinis exempla defendimus we labour in vaine wheÌ„ we go about to defend our selues by the example of the multitude this in case it were as yow say but how do yow proue it Syr harken gentle Reader and heare his wordes Panormitan sayth he as by sundry learned men he is aleadged shameth not to flatter your Pope so farre VVast vvord Pag. 6. as to make him almost aequal with God saying Eccepto peccato Papa potest quasi omnia facere quae Deus potest Synne excepted the Pope can in a manner do all things that God can doe Thus sayth our knight wherin I would aske him first why he had not cyted the worke or booke of PanormitaÌ„ or at leastwyes some one of those learned men of his syde by whom he sayth that Panormitan is alleadged if he omitted the citation by negligence it was great ouersight in so weightie a matter if of wil and purpose it was fraud if he red noâ— the Authors himself but trusted Ministers notebookes it was lightnes and simplicite if his learned men that aleage Panormitan and accuse him as he doth do not cyte or quote the place no more then he it is the same fault in them and a signe that they are afraid to be taken tripping and this complaint I shal be forced to make often for that this shifte is ordinary among them not to cyte their Authors But now to the matter it self I say that after muche seeking in Panormitan Panorm part 1. decret de Elect. c. Licet I haue found at length the place and therein the woords by him and his alleaged but with this difference that Panormitan cyteth the sentence not as his owne but out of Hostiensis and sheweth the meaning to be that in matters of iurisdiction and spiritual authoritie for gouernmeÌ„t of his Churche vpon earth Christ hath lefte so great power vnto his substitute S. Peters successor as he may do thereby and in his name and vertue in a certayne sorte what-so-euer his Mayster and Lord might do in his Church if he were now conuersant among vs vpon earth I say in a certaine sort for that all both Deuines and Canonists do agree that potestas excellentiae wherby our Sauiour could institute Sacraments pardon synnes and impart the other effects of thesayd Sacraments without their vse and the like is not lefte vnto the Pope as not necessarie to the gouernment of his Churche but all the rest requisit to that end is gyuen to him according to that great commission in S. Mathew Matth. 16. I wil giue vnto thee the keyes of the kingdome of heauen whatsoeuer thow loosest shal be loosed and what soeuer thow byndest shal be bound c. vpon which commission Panormitan saith that Hostiensis founded his doctrine in these wordes Host. in c. Quanto de translat Episcoporum Panorm sup part 1. decret de Elect. cap. venerabilem Cum idem sit Christi atque Papae consistorium quasi omnia potest facere Papa quae Christus excepto peccato Seing that the Consistorie or Tribunal of Christ and the Pope is one and the same in this world as appeareth by the former commission it followeth that the Pope can do in spiritual iurisdiction whatsoeuer Christ can doe except lyuing free from synne This is the doctrine of Hostiensis expounded by Panormitan Panormitan and HostieÌ„â—is both abused and if it be rightly vnderstood it hath no more absurditie in it then if a man should say that the Viceroy of Naples can do all in that Kingdome which the king of Spaine himself can doe except being free from
promised to geue him a place also in the enterlude when his turne cometh and when he bringeth any thing different from the former or worthy the mentioning PROCTOR O. E. IS called vp the stage to tel his tale to help out S r. F. in this matter of flattering the state and how he playeth his parte farre worse more ridiculously then the knight himself CAP. III. I Haue promised the gentle Reader to exhibite a short view of the principal pointes which Proctor O. E. bringeth after S r. F. if any may be called principal of so paltrie wares in his late VVrangle-word freshlie come out of England which bringeth such trash so stuffed with impotent and impudent rayling as maketh S r. F. seeme many tymes a graue moderate writer though often also he wil not yeild to the other we shal compare both so yow may iudge First this O.E. setteth downe my beginning of the Ward-word thus VVrangle-vvord Pag. 9. Diuers impudencies of O. E. He beginneth with a longe tale of flattery saith he of the harmes ensuing therof and at his first setting out entereth into a common place as it were into a common Inne pleasing and resting himselfe but tyring and harrying his reader with his nâ—edles fooleryes By this yow may see the mans veyne desyring to say somewhat and aduenturing to say any thing true or false for that the matter of flatterie in the Ward-word is but touched in a word or two and the application insueth presentlie his humor therfore is discouered in vsing so base a similitude of common Innes and common places therto adioyning wherwith it may be this minister is more delighted then euery one of his fellowes But let vs heare him out further VVhat skilleth it saith he to know what a daungerous beast a flatterer is VVrangle-vvord Ibid. and who denyeth but that flatterie is an odious thâ—ng but what is this to vs can he shew that S r. F. is a flatterer no nay he doth â—ot so much as goe about to proue any such matter nor doth he apply his common place to his purpose but leaueth it as a fragment borowed out of some Fryarlâ—ke declamation Let any maÌ„ read the first Page of the ward-woord and then tel me whether this Minister haue any sorehead at all though his head be great enough who saith that I do not so muche as goe about to proue any such matter against S â— F. that he flattered the State the whole butte of my discourse in that place being nothing els but to shew that S. F. and his fellowes who preach so many blessings of England by change of Religion from whence yt hath receuâ—d indeed so many manifest hurtes and dangers must needs be famous flatterers And this Minister an Archparasyte that blusseth not to persuade S. F. that I durst not so muche as goe about to proue flattery against him when notwithstanding that was my whole argument as before yow haue heard But wil yow here an other impudency as gros as this and thereby learne to know the man heere at the very beginning harkeÌ„ then what he saith of the Warder for talking of difficulties rysen and rysing by change of Religion His aduersaries saith he do easely discouer his notorious ympudency VVrangle-vvord Pag. 1â— and his frends do rue his simplicitie seing him to take as graunted and boldly to affirme that all men see and acknowlege the difficulties that aryse out of alteration of Religion when none eyther see it or iustly can affirme any suche matter Lo gentle Reader what he saieth and whether it be notorious impudencie in me to say that some difficulties haue rysen in England and other countryes by alteration of Religion or in him to hold this for impudencie and further to affirme that no man can see or truly affirme any suche matter of this I say be thow thy self iudge who perhaps daylie feelest some part of these difficulties by the troubles feared as rysing from this fountaine and origyn But now to go forward in this matter of flattery how doth this minister proceed therein after the K. yow shal here his method O. E. a famous flatterer First he setteth downe a long recital of the personal praises of her Ma tie out of Bishop Ozorius a Portugal in his Epistle wrytten to her very neere 30. yeares ago and out of Petrus Bizarrus an Italian in his storye of Genua and is glad by this occasion to say somewhat wherof he may hope to receaue a good fee withall to make yt seeme that we are enemies of her Ma ties praises which is calumnious parasitical for we do disioyne the harmes ensued by chaÌ„ge of Religion â—rom her Ma ties gouernment and do most willingly acknowlege the personal praises of her Ma â—ie seperated froÌ„ Religion wherof the Warder layd not the fault on her nay rather expresly excepted yt though this coÌ„panion in repeating his woords omitteth that parte of purpose and most malitiously not being desyrous the Warder should shew so dutiful affection and good opinion of her Ma ties person and therby cut of the argument of this cauillers long and ydle babbel fownded vpon this calumniation The false dealing of O.E. the Warders woords I haue related in the former Chapter and forteenth paragraph where yow may reade them and thereby iudge of the true dealing of this false Minister or rather the false dealing of this true Mynister which I accompt all to be one But let vs go forward After his discourse of the praises of her Ma tie he entreth to shew that Catholikes do maligne and enuy these praises and yet was Ozorius a Catholike whom he alleageth for the greatest prayser and so was also so far as we know Bizarrus the other praiser O.E. Pag 2. And to proue this he runneth about the whole world to seeke witnesses for besides Sanders Harpsfeld Ryshton Englishmen Bozius and Ribadinera the first an Italian the second a Spanyard out of all which notwithstanding he alleageth noe one woord but their bare names he desyreth also King Salomon to beare him witnes in these woords The wicked doth abhorre those that walke aright Prouerb 29. assuring vs that by the wicked are meant the Catholikes and by the other parte of the sentence her Ma tie and from Salomon he leapeth againe to Clement 7. and Paulus 3. Popes of Rome for their sentences against King Henries mariage with Lady Anne Bollen and the legitimation of their Children alleaging woordes which I thinke not fit to be repeated in this place and so should be haue done also yf his discretion had byn as great as his head Indiscretion and temeritye of O.E. seing they are now past and forgotten and were written when her Ma tie either was not yet borne or of that Infancy as she could haue no part in any fault there obiected Yet this prating companion to seeme to say somewhat in hatred of Catholikes flatterie of
the Pope of Rome K. Philip the secoâ—d of Spayne 〈◊〉 gâ—eatest monarches of Christendome c. And so we â—eeâ—t aâ— all this common place of flattery siâ—â—eth this noâ—â—y and his consortes very properly Who is the true Noddy in name sense hath byn discussed before in my Epistle to the Noddy-maker but who is Noddy in fact and merit namelie in this place eyther I for saying the Pope and the K. of Spayne to be the greatest monarches of ChristeÌ„dome the one in Spiritual iurisdiction the other in teÌ„poral or this Nodifying Minister for calling me noddy and noble parasite for this speach let all be Iudges that be no Noddyes and whether all these before mentioned whom he calleth my consorts in flatterie may be counted noddyes also as heere he signifieth for speaking so honorably of the Pope wherin S. Bernard and other ancieÌ„t Fathers must enter as yow haue seene let wyser heads then this mans noddle determine and so I leaue him for this first combat after we shal buckle agayne as occasion is offred and now wil I passe to continue my former treatise with S. F. about the view of those fresh new blessings which he hath presented vs as brought into England by change of Catholike ReligioÌ„ This dilatioÌ„ hath bene made to geue his aduocate O.E. place to play a pageant also who as being I heare grosser in body theÌ„ in his two lettered name he could haue no lesse roome for the present the next tyme he cometh vp we may chance thrust him downe agayne more quicklie in the meane space he may breath himselfe vntil he be called vpon agayne for an other parte of the Enterlude OF TEN NEVV DEuised blessings brought in by Sir F. as peculiar to his Ghospel wherof the First is Vnion in doctrine termed by him vnity in verity and how false and vayne this is CAP. IIII. ALL the former subiect of dispute and controuersie about flatterie in the two precedeÌ„t Chapters hath byn touching this poynt as yow haue heard whether S r. F. and his fellowes haue flattered her Ma tie and the state or no in telling them of infinite blessings benedictions both spiritual and temporal heaped on the same and the râ—st of the world by change of our ancient Fathers Religion to the nouelties that after haue spronge vp which absurd proposition the warder hauing impugned as ridiculous and euidentlie false hath pressed them to shew some parte of those infinite blessings wherof they bragged and S r. F. for credits sake hauing consulted with his Ministers very seriouslie as is to be presumed about this weightie poynt cometh out now with a decalogue of them The Decalogue of Syr F. blessings answering perhaps to the ten Commandements for whose obseruation the Iewes haue many blessings promised them and in the margent he geueth this title to his enumeration à short view of blessings spiritual and temporal Tvvo sortes of blessings Pag 11. c. and then offering me the fauour as to follow my diuision and order therin for indeed they are so confused in their owne treatesyes as it is more hard to bring their speaches to order then to refute them he sayth thus I procâ—ed to your aduertisment for a better direction to mens iudgments that all blessings of a common wealth may be reduced to two heades the one spiritual belonging to the soule conscience the other temporal concerning the body and weale publique This is the diuision which he promiseth to prosecute and to lay vs foorth in both kyndes the benedictions which he and his ministers haue deuised for vs great and goodlie ones I doubt not but they wil be yow shal haue theÌ„ as they come wherof the formost as lady and mistresse of all the rest is tearmed by him vnitie in veritie importing that Protestantes haue receyued this special blessing aboue Catholykes that they haue great vnitie and concord among themselues in matter of doctryne Vnity among protestantes which is as very a iest as if a man should say that sparowes do not chyrpe nor hennes cackle nor dawes pratle nor women chide or as the foole that said to him that had an extraordinarie great nose Yow haue no nose Syr this is your priuiledge aboue other men which is as good and true a priuiledge as this is a blessing of the ProtestaÌ„ts to liue and agree without dissention which I am forced for decyphering this first obiected blessing to prosecute more largelie then I had meant though yet I doubt not it may be both profitable and not vnpleasant to the Reader to see the progresse therof but yet first it is reason that we heare Syr F. who going about to imitate my speach vsed before in the ward-word for expressing the vnitie amongst Catholikes by the poyntes wherin they agree he wil needs say the same and applie it also to Protestants which I would haue yow to consider how fitly it agreeth For thus he sayth First sayth he there hath bene in England since this happie alteration and change from Popish superstition to Christian veritie Pag. 12. one God worshipped in spirit and truth one fayth one beleife one forme of seruice in prayer one number of Sacramentes one head of the Churche which is Christ the Lord and his substitute annoynted and aeppoynted ouer vs our Soueraigne and Queene A notorious vntruthe c. And if yow can like to looke vpon the harmonyes of confessions yow shal fynd all the Churches of Christendome where the Ghospel of Christ Iesus is imbraced to be of the same iudgement in this blessed vnitie grounded vpon veritie the Lord for euer keep vs. Lo heare good Reader the bold assertion of a theological knight by which thow maist see the saying of S. Augustine to be true S. Angust lib. â— contr Iul. cap. 3. That the â—orhead of heretiks is no forhead if we vnderstand therby shamfastnes not the material part of their bodie For what man in the world that hath any shame or modestie in him would set downe in prynt such a protestation as euery child that hath read any thing or knoweth the state of England at this day can controuâ—e and those which haue read nothing by common report of the whole world can coÌ„uince to be false Yet he begynneth this first blessing yf yow marke it somwhat reseruedly saying there hath byn in England synce this happy alteratioÌ„ one God one fayth one forme of seruice c. as though he would deale only with the vnioÌ„ of England but after he enlargeth himself saying yow shal find all the churches of Christendome where the gospel and truth of Christ Iesus â—â—s embraced to be of thesame iudgment by which occasion I am enforced to lengthen somwhat my confutation and first to examine a litle the vnity of protestantes in forraine lands and churches where theire gospel is preached and after returning home to England to examine somwhat the same poyntes there For vnity in
betvveene soft and ridged Lutherans Vigandus Gallus Ampsdorphius Osiander and the foresaid Hessusius all austere and ridged Lutherans against Philip Melanchthon Eberus Sturmius Clâ—beâ—ius Chyâ—râ—us and other of the secte of softer Lutherans there would be no end if we should runne ouer all for that the fayers of FraÌ„kford euery yeare do bring forth so many new bookes in this kynd of one of these LutheraÌ„s against an other as they cannot be read and so enough for the present of this external stryfe But now godwilling wil I drawe homeward toward the vnion of our domestical ghospellers VVhat vnion in England by one iudgâ—â—nt of foâ—â—â—ne Protestants in EnglaÌ„d if by the way yow wil geue me leaue first to note one only point more about these forayne sectaries which I cannot omit for that it toucheth England also in particuler and is taken out of an authentical Author Châ—min epi. ad Elect. Brand. whome our English Protestants do highly commend in all their writings to wit Martynus Chemnitius for that he tooke vpoÌ„ him to examine ceÌ„sure the whole councel of Trent a valiant act of a typling German but that which is worse he censureth the Queene and Parlament of England also in that which now I am tâ— alleage and so goeth further then he should do For in a letter which he writeth to the Prince Elector of BraÌ„deÌ„â—urge allowing first his iudgemeÌ„t and praysing it greatly quod consultum non esse iudicat vt cum Caluinistis generalis synodus habeatur That his highnes thinketh it not expedient to haue any general Synode with the Caluinists as they desired and secondly he addeth his owne iudgmeÌ„t to the Dukes about their punishmeÌ„t to wit that it is not conuenient vt punitionis officium contra Caluinistas intereà temporis penitus quiescat That the â—ffice oâ— punishing Caluinists in the meane space should vtterly cease but rather be continued Thirdly he passeth ouer to talke also of the Religion of England Chemnit his censure of English religion and of her Ma â—ie by name saying that no good thing in Religion is further to be expected of her That she hath vsed hardly the protestants of Germany That she seeth seeleâ—h now a third sect rysen vp in her realme of Puritanes which hate both her and Caluinians and are enemies also to Lutherans and then he scoffeth that she being a woman hath taken vpon her to make Ecclesiastical lawes And lastly quod soemineo à seculis â—naudito fastuse Papissam caput Ecclesiae fecit That with a womanly pryd I am forced to interprete his wordes as they ly neuer hard of in former ages she hath made her selfe a shee Pope and head of the Churche Thus sayth he and much more and if any Catholike wryter had set downe these wordes how would Syr F. haue inueighed against vs for them But now what wil he say to this cheefe champion of his new gospel Is this the vnity they haue among them did Lucifer his angels euer more furiously fight amoÌ„g themselues then these their folowers do But heere we must stay our hand and goe no further in forraine fights but rather get home as I promised and see what passeth there among only Caluinists and whether they be at any better peace then their brethren are at abroad and yf not then wil we laughe at Syr F. againe for his vnity in verity THE CONTINVATION of thesame narration about vnity in verity among ridged and soft Caluinistes named Protestants puritaines in England and Scotland CAP. VI. HAVING bene ouerlong in this narraration of sorraine disagreement amoÌ„gst new gospellers therby to shew the vanity of Syr F. his vaunt who said that all their churches in Christendome were of the selfe same iudgment and blessed vnity there wanteth not matter to make a farre longer recital of their domestical bickerings hatred and dissentions rysen among the Caluinists of England and Scotland since the raigne of her Maiestie seing there are extant so many bookes of those matters both betweene Cartwright Whitgyft Lupton Martyn Marprelate Mar-martyn amongst the rest O. E. also as is reported togeather with whole collections of the issue made divulged by publike authority wherin the controuersyes Bookes betvveen protestants and Puritans the one against the other stryfes and maner of defending them are particularly set downe togeather with the combats and assaultes sleights shifts indeauours and pollicies of each syde which comedy though it be ouer long for me to bring into this place yet wil I touche some few principal poynts for the readers instruction and partly also for recreation concerning the good agreement of thâ—se people or rather their warre and bickerings being all professors of one and the selfe same sect to the end we may see what vnity in verity they haue as our knight braggeth or rather how their spirit of diuision is no other then that of the Lutherans Swinglians and other sectaryes before rehearsed and as all other heretikes haue euer byn before them shal be after them for that the selfe same spirit of one and the selfesame find doth and shal possesse them all to the worldes end First then to beginne with some poynts of doctrine especially touching princes of whome heretikes comonly are egregious flatterers yf they fauour their sects and notorious traytors paricides yf they be against them let vs heare the more ridged part of Caluinists called Puritans coÌ„cerning her Ma tie authority Caluinian contention about Princes authority wherwith the knight seeketh continually to presse vs as though we denied both spiritual and temporal which is most false in the one but his men I meane English Protestants and Puritans are so deuided among themselues in this poynt as is incredible especially to him that heareth the fauning flattery of Sir F. to her Maiestie in his watchword and knoweth not what his doctors do hould and practise elswhere to the contrary For harken now to his Ministers assertions in this behalfe Princes say they may be deposed by the people yf they be Tirants against God and his truth Knockes in hist. Scot. Pag. 78. 372. and their subiects are free from their oathes of obedience Again the people are better then the king and of greater authority Bucchan de iure reg pag. 61.13.25.58.40.62 c. they haue right to bestow their crowne at their pleasure they may arraygne their Prince and depose him To them it appertayneth to make lawes and to the prince to execute them they haue thesame power ouer the king that the king hath ouer any particular person and it were good that rewardes were publikely appoynted by the people for such that kil tyrants as there are for those that kil wolfes and beares Againe when the mylder sort of Caluinists doe obiect to these rough and ridged brethreÌ„ of thesame sect Obiections finely ansvvered some places out of scripture or otherwise to temper this humor as that
we must obay kings whether they be good or bad Knokes appel fol. 26. they answere it is blasphemy so to say Againe when these obiect That God placed euil kinges and TyraÌ„ts sometymes to punish the people The others answere So he doth sometymes priuate men also to kill them Moreouer when they alleage S. Paule That he comandeth vs we should pray for princes â—uch de iure reg pag. â—7 1. Tim. 2. The other do answere we may punish theeues and pray for them also And when these reply that the same Apostle commaundeth expresly to be obedient to such a prince 1. Tim. 3. They answere Buch. Ibid. Pag. 50. That Paul wrote this in the infancy of the Churche but if he liued now he would say otherwise except he would dissent from himselfe Ibid. fol. 56.57 I leaue much more that might be alleaged to this effect And all this and much more is testified also by a brother of their owne of the softer sort in a book printed at London by publike authority in the yeare 1593. by Iohn wolfe the title wherof was Dangerous positions c. with this posy adioyned vnto it out of the epistle of S. Iude They despise gouernment and speake euil of them that are in authority And hauing geuen testimony to this which I haue cyted much more he giueth his censure of others also of the same profession beyond the sea Lib. 1. Pa. 12. This new diuinity sayth he of dealing thus with Princes is not only held by Knockes and Bucchanan alone that are Scots but generally for ought I can learne by most of the cheefe consistorians beyond the seas being of the Geneuian humor as Caluyn Beza Hotâ—maÌ„ c. And the same wryter in his second booke afterward doth shew at large how that M â— Goodman M r. Whittingham and other English Protestants that fled to Geneua in Q. Maries dayes haue left wrytten the same farre worse positions against the authority of princes as in their bookes and in the foresaid collection of this author may be read Here then these matters being so and of so great waight and the contradiction being open and notorious concerning princely authority and obedience thervnto belonging what wil our knight say here or how wil he defend vnity in verity to be amoÌ„g his brethreÌ„ in this so principal capital a poynt or how wil he satisfie her Maiestie herâ—n after all his faire speech for he doth not deny the PuritaÌ„s to be his brethren as O. E. doth afterward but rather defendeth them with main and might as after yow shal heare But if we leaue the Prince and come to Bishops which is the second principal member of their churche and body their disagreement is much more notorious then in the former For as the protestant speaketh honorably of them so doth the Puritan quite contrary calling them Dangerous posit lib. 20. cap. 12. the greatest and most pestilent enimyes that the state of England hath vnlawful false bastardly gouernours of the churche thrust in by ordenance of the diuel petty antechrists cogging cosening knaues profane paltery pernicious pestilent Prelates in respect of their places enymyes of God their calling meere Antichristian c. And this for their bishops and cheefe pastors whome they ought to presume according to S. Paules speech to be put ouer them yf any be by the holy Ghost Caluinian contradictioÌ„ about the Bish. cheefe Pastors Act. 20. But yf they be enymies of God cogging knaues petty Antichrists and ordayned by the diuel himselfe as these their owne children and brethren say and sweare then are English protestants wel directed by them and to a good end wil they come But let vs heare what they say of their immediate pastors and teachers I meane their ministers and present cleargie Our supposed ministers say they are a multitude of desperate and forlorne Atheists Ibid cap. 13. Of their ministers Ibid. cap. 11. accursed vncircumcised and murthering generation The cleargy is endighted as the followers of Antichrist they are wolues it is a Sinagoge of Sathan their only endeauour how to preueÌ„t Christ they are knowne to be enimyes vnto all syncerity Posir ibid. li. 2. cap. 4. c. And in another place Right puissant poysoned persecuting and terrible priests The holy league of subscripsion the crue of monstrous and vngodly wretches horned masters of the conspiration house Antichristian swynish rabble the conuocation of diuels vnder Belzabub of Canterbury cheeâ—e of diuels c. Thus of them And concerning the whole gouernment face Ibid. cap. 4. and corps of the Churche of England they say Antichrist raigneth amongst vs the established gouernment of the Churche is treaterous against the Maiestie of Iesus Christ it giueth leaue to a man to be any thing but a sound Christian c. And this of their whole Churche parts and pastors therof But I let passe what these fellowes say wryte of her Maiestie About the Q councel and parlament head of their Churche denying wholy her ecclesiastical authority and subiecting her to their pryuate excommunications when they please Dang posiâ— lib. â— c. Of the Lords of her priuy Counsel also charging them not to deale in matters ecclesiastical Of the Parlament in like maner and lawes made therby which in EnglaÌ„d is the highest court saying in particular therof Ibid. lib. 2. cap. 1. that as great indignity is offred vnto Iesus Christ in committing his English Churche vnto the gouernment of the common lawes as for hirâ—lings vnder any great king to commit his beloued spouse vnto the direction of the mistresse of the stewes c. Finally of their common book of seruice and administration of Sacraments established by Parlament The commâ—Ì„ book of Protestants wherin by name Sir F. in this reply braggeth so confidently VVast Pag. 12. that their is so great vnity amongst them these his brethren wryte thus Dang posit lib. 2. cap. 9. There prescript forme of seruice is ful of corruption in all the order of their seruice there is no edification but confusion The Sacraments are wickedly mangled and prophaned they eate not the Lords supper but play a pagent of their owne to blynd the people their publike baptisme is ful of childish and superstitious toâ—es c. All these fights warres and dissentions in most principal points of their religion are at this day in England betwene ridged or strayt Caluinists commonly called Puritans and the softer â—ort of the same Caluinian sect who are distinguished from the others by the name of moderate Protestants that do follow for their rule of faith and religion the prescript of Parlament and her Ma ties proceedings But now besides this contrariety of positions there is yet another dissention among these brethren more important then all the rest which is their disagreing and capital enimity about the interpretation of Scriptures VVarre in expounding scriptures wherunto
and discretion wil be of my opinion that whatsoeuer good effectes haue come to our common wealth by her Maiesties gouernment or rare partes of Princelie commendations A note to be diligently obserued and which truelie may be termed blessings might haue byn as great as all these or farre greater vnder Catholike religion and especiallie in her Maiestie if it had pleased almightie God to haue blessed her and the realme with the continuance therof and contrariwyse whatsoeuer cursings and calamities on the contrarie syde haue ensued or may ensue herafter by the change of religion these are proper effectes and necessary consequeÌ„ts of the new ghospel and not of any defect in her Maiesties gouernment and this foundatioÌ„ being presupposed in all that I shal say let vs passe on to examine in a word or two the most ridiculous vanitie of these fiue blessings folowing which he calleth corporal accompting his former spiritual For the first of them which is deliueraÌ„ce from intolerable exactions â— Blessing deliuerance from exactions if he meane it of the realme in general as his marginal note may seeme to importe which often yet disagreeth in sense from his text let the Escheker books be compared of the tributes payments contributions and exactions that were vsed in EnglaÌ„d in former dayes before this new ghospel came in and since I meane of the summes that were payd in old tymes when Catholike religion bare rule and protestants were not knowne those that later Princes by reason of troubles warres suspicions and other like occasions rysing especially by difference in religion haue byn forced to take of their subiects since the yeare of Christ 1530. or there about at what tyme K. Henrie began vpon the aduise incitation of Cranmer Cromwel and other Protestants to breake with the Pope and churche of Rome let these summes I say be coÌ„ferred and then our knight if he be a good Auditor or Eschequer man wil for very shame stryke out this blessing and mentyon it no more But yf he meane this blessing especiallie or principallie of our Clergie men this day in England for that they pay nothing now to the Pope as in the texte and prosecution of this blessing is set downe then let the wealth and ease of the old and new Clergie be compared togither or rather the pouertie and beggerie of the one with the honor and splendor of the other and so this controuersie wil quicklie be decyded and S.F. beaten from this first corporal blessing of his new Cleargie to a Spiritual which is Matth. â— Beati pauperes spiritu blessed are the poore in spirit for in body and purse they are already miserable as them-selues euery where complayne The pouertie and myserie of the protestaÌ„t cleargie none more grieuously or more spitefullie in secret as before hath byn touched then his champion O.E. alleaging these reasons that the most of them hauing much to pay both to Prince Patron in steed of the Pope and litle to receyue the gleebe lands of their benefices being commonlie swept to their hands and their charge of women and children so great as the parishes do commonlie feele when they dy their beggerie must needs be intollerable wheras on the other syde in Catholyke Countryes yf they contribute any thing to the Pope as to their head for better maintenance of his state and gouerment of the whole Churche it is neyther so great a matter and commonlie â—â—t out of the greater benefices that caÌ„ better beare it and in recompence of that agayne he defendeth them against the intrusion or vsurpation of seculer men vpoÌ„ their liuings which importeth them much more as by experience of Catholyke Countryes and Kyngdomes is seene then is the contribution they make to Rome though it were so great and greuous as our K. maketh it in K. Henrie the 3. his â—yme alleaging a certayne complaynt of our English Churche to Pope Innocentius 4. in a general Councel at Lions an 1245. against his collectors officers in England which being taken out of Iohn Fox whom this man yet wil not name maketh no more against the Popes Authoritie A calumniation of Ihon Fox act â—on Pag. 241.242 c. nor yet conuinceth him of abuse that way then yf at this day the same complaynt should be made by the Churche of Spayne as diuers tymes it is against the lyke collectors or officers there or when any complaint is made in England of any of her Ma ties officers that abuse themselues in their collections for couetousnes vpon the Clergie at this day wherof I presuppose there would not want complaints if all Ministers should be willed to vtter their greifes therin And what then doth Syr F. and Fox vrge so much against the Pope the complaynt of some in England against his officers at that tyme VVhy Pope Innocentius required a collection of mony for recouering the holy land when the publike necessitie of christendome oppressed by Turkes and Saracens inforced Pope Innocentius as general Father of all to lay some contribution vpon the cleargie of England and other countryes for defence therof to which effect also in the very same councel of Lions he had appoynted and declared king Lewes of France for Supreme general and yet was not the summe exacted such nor so great but that more money in these our dayes hath byn sent out of the realme in one yeare by these meÌ„nes liking and good approbation for defence of heresie and rebellion in France Flanders Scotland and other countryes theÌ„ was in this many other tymes in those dayes for maintenance of the whole Churche and Christianitie and yet coÌ„playneth not our knight of this which subiects now feele for that it is present but of the other past and gone which they feele not wherby is seene his indifferencie that they seek nothing but matter of complayâ—â— and cauilling against the Pope and hâ—â— doings As for long peace which is an other blessing of his both sweet profitable as he termeth it â— blessing long peace I know not what or why I should answere seing Aristotle teacheth that to go about to proue or improue by reasonâ— that which is open and manifest to our senses is to wearie reason and offer iniurie to sense who seeth not therfore what hath passed in England since protestant religion first entred in K. Henryes dayes for if we talke oâ— domestical styrres and tumultes among our people we haue had more within these 70. yeares to wit from the one or two and twentith of K. Henryes raigne downwards vnder him and his three children respecting religioÌ„ only then in a thousand before his dayes and more then in many ages for any cause whatsoeuer setting a syde the contention for the crowne betweene the two houses oâ— Yorke and Lancaster which cannot go by reason in this accompt for that it was a particular quarrel of certayne Princes of the bloud royal not rysing of
voluntarie warres Ibid. Pag. â—7 as honorable respects hau moued vs to vndertake So are his words and consider heere discreete reader the wit of our newe councelor which maketh our warres voluntary vpon wantonnesse of wealth and not vpon necessitie as the wysest Princes are wont to pretend when they demaund helpes of their subiectes Moreouer as this K. is lauish in bragging of riches and voluntarie warres so is his boasting playnlie Thrasonical when he talketh of his owne going and assistance to the same warres For in his Epistle of his wach-word to the Reader he telleth him verie seriouslie with big wordes that to himselfe he hath set downe this law Thrasonical boasting that shal neuer be repealed that if his wealth were millions if he could bring thousands of fighting handeÌ„s to the feild yf his lyfe were ten thousand liues his wealth his strength his lyfe and all should goe to be spent hazarded and ended against that Antichrist of Rome and the ambitious tyrant of Spayne c. And that with confidence boldnes and assurance of the goodnes of his cause he and his fellowes with hart and hand wil be prest and ready to take their places and to marche in the feild and their to set forward with a swift foot against these enemies c. Did euer glorious Thraso vpon the stage speak bigger wordes then these and yet I do not heare that the K. in fact is so great a kil-kow as heere he maketh him-selfe nor yet that in such warres as haue byn offred voluntarie or inuoluntarie hath he aduentured any one lyfe or brought any one troop of fighting handes to the feild nor hath byn so swyft of foot as he is in wordes but rather hath bene content to look on whiles others marched and to sit at home with his Ministers whiles other men went to fight and consequentlie that these wordes and wishes are farre greater then his actes and gestes And so much of this blessing Wherfore now to come to the last blessing which is multitude of people The 10. blessing encrease of people encreased mightilie as he sayth since her Ma ties first entrance to the crowne a great blessing of God sayth he powred vpon this land which God at the least hath seauen-fold encreased to the number that at her entrance she found Pag. 27. If I should stand with this computist about the precise number of seauen-fold encreased and aske him how he knoweth it or who wil beleeue it or how probable it is that the people of EnglaÌ„d should be seauen tymes as many now as they were fortie yeares agoe I should I thinke pose him hardlie and proue him perhaps no lesse lauish in this then in the former but yet supposing it were or be so how can this benediction so poore a one at it is be attributed as peculiar to his new ghospel seing that other religions engender also besyds Protestants And for example let vs imagine that Catholike religion had endured stil in England for these later 40. yeares or that the Iewes or Turkes religion had byn in steed therof would not the people haue encreased also vnder them thinke yow yea much more vnder the later for that they professe Poligamy and the multitude of many wyues and yet were it much simplicitie to say that this encrease of Children were a special blessing of their religion or testimonie of the truth therin conteyned And the like may I say of ProtestaÌ„ts though I confesse that in this poynt of generation I do yeild them some priuiledge aboue Catholikes for that all sortes do marrie among them and fewe or none do thinke of those Eunuches commended by Christ who geld them-selues for the Kingdome of heauen Holy Eunuches Math. 19. but rather all kynd of states sexes vocations offices and ages as wel fryars monks nunes priests chaplaynes ministers and bishops as all others do fal to maryage and multiplication and consequentlie no maruaile if the people haue encreased more then before but whether this be a blessing or a cursing a benefit or a burthen to the common wealth let the Parishes and Parishioners of England be asked who by statute are bound to maintayne their brats when the parents are not able And with this I wil end this goodly ranke of blessings which are so vayne and fond as I may say to S.F. for bringing them foorth as S. Augustine said to Faustus Manicheus about a like foolish narration Aug. lib. 16. contr Faust. Manich. cap. 2â— O hominem se cogitantem dictorem sed alium non cogitantem contradictorem vbi est acumen tuum Oh fond man that thought onlie how himself might speak or tel vs blessings and not thinking what an other would answere where is thy wit and then goeth forward to aske him further An in mala causa non posses aliter sed mala causa te vana loqui coegit malam verò caeusam habere nemo te coâ—git Could yow do no otherwise then yow haue done in so euil a cause trulie your euil cause might force yow to speake so vainlie as yow haue done but no man forced yow to haue an euel cause A brief addition about O.E. Yt may be good reader thou doest maruale why O. E. is kept so long from the stage seing that I haue promised him a corner now and then to tel his tale but the truth is that his parte came not in til now for that he maketh no seueral tract of blessings as doth the K. but only a particular brief enumeration of ten that is six spiritual foure teÌ„poral called corporal by the K t. of which kynd yet he maketh fyue and lyke number of spiritual so as the Minister according to his vocation is more spiritual by one blessing then the K t. and lesse corporal though perhaps not lesse corpulent They disagree also in the order names and substance of their blessings as before I haue shewed laying both their listes together now we shal examine how they wil ioyne in defending them-selues and their ghospel froÌ„ the curssings which the VVarder threapeth vpon them as ensuing by change of religion and in this poynt part of this first Encounter I shal be forced to alter somwhat the manner of my answere already made to S.F. therby to geue roome for the Minister to enter with him OF THE CONTRARY effectes to blessings that is to say of cursinges rather and calamities brought in by change of religion both spiritual and temporal and how Syr F. and his minister do answer them CAP. XII AFTER the short ydle defence which our knight in the beginning of this Encounter did shape to the charge of flatterie as before yow haue heard he entred presentlie for better iustification of the vauntes made in his Wachword into the enumeration of the former ten blessings which now we haue examined and after that presentlie shutteth vp his whole Encounter as though all were dispatched and he had answered all
deed he doth sufficiently manifest him-selfe in this place by so many hems and hammes as he vseth in puritanes defence saying he trusteth God wil direct them to agree Pag. 13. and that howsoeuer some dissent hath appeared as though in deed it were not yet he doubteth not but it shal be seene to the world that it is concordia discordia with a discord that hath concord in yt c. Thus he salueth the matter for his tender affection towards the Puritans wheras his Champion O.E. talking of this diuision sayth playnly and resolutely of them Infra cap. 15. 16. as we shal treate more at large after-ward that they are no more to be counted of protestants society then the Papists that are of the Popes retinue and thesame do say the Puritanes of protestants as before out of their owne wordes hath byn declared VVHAT THE CHAMpion Minister O.E. sayth to this matter of cursings and how absurdly he behaueth him-selfe therin CAP. XIII HOWSOEVER our masked minister hath byn silent in the former blessings yet wil he shewe him-selfe vocal now seing his name consisteth of onely vowels about this opposite argument of cursings and with his verbositie he wil supply the K t. breuitie wherof we haue spoken and complayned in this chapter for yow must vnderstand and yow shal perceaue it by the proof that this vowel minister is a great vaeunâ— parlar The manner of O.E. his ansvveriug and foloweth vp and downe the warder snatching and snarling at euery word almost he sayth but without rithme or reason order or method shame or modestie but only sayth or denyeth as it turneth best to his fancy for the present thinking the victory to consist in out-talking his aduersary or contradicting whatsoeuer is said and that he is the conquerer who hath the last word true or false and by this briefe note yow may square him out hereafter in all his answere as by tryal yow shal see First then to begin with that which the warder layeth downe of diuers difficulties already growen in England by change of reliligion he sayth Pag. 12. that to this the state of things them-selues wil answere lawes are ordinarily executed no man is wronged eyther in his person lands or goods but he may haue remedy religion is truâ—â— preached and professed c. Yow see how farre how plausibly he may runne counter in this poynt VVhether change of religion be daungerous and how substantially he proueth that there be no difficultyes by his owne onely denyal but yet marke reader how soone after he putteth a moderation to this general assertion granting some difficultyes but denying the true cause Secondly sayth he we say that howsoeuer wâ— stand true religion is neyther the case of trouble nor danger for if that were so then were all Princes states that professe religion in the same case Pag. 13. Loe how wyse a man he sheweth himselfe to be first in his proposition and then in his inference his proposition is impertinent that true religion bringeth no trouble for we talke of protestant religion which is foolery for him to presume that we graunt it to be true religion and besydes this we talke not of religioÌ„ it selfe but of the changement which in religion eyther true or false may breed troubles in any common wealth but especially the change of Catholike religion hauing bin for so many ages established and so many Princes and Monarches of the Christian woorld professing the same His inference that all protestant Princes by this reason should be in trouble is an ydle non consequent for their cases may be different their states vnequal the máner of change vnlike and the proceeding therin after an other fashion but yet whether the protestant Princes of Christendome haue gayned or no by the change or whether they be or may be in more daunger of troubles for separating themselues from the Catholike body of christian Princes than yf they had continued in their Fathers religion I leaue this to wyse men to iudge and tyme to try And this to his first inference but besydes this he hath a second in the same kynd no lesse foolish that if change of religion bringeth trouble then all catholike Princes that haue not changed must enioy peace Fond inferrences and be out of daunger which is true so farre foorth as coÌ„cerneth this daunger arising by change which is of no smal importance seing it deuideth not only betweene them and other Princes of different religion but betweene them also and their subiects and if Catholike Princes haue had their troubles also or daungers in our dayes it hath bene eyther for other causes or for that some in their states haue gone about to alter religion against thesayd Princes willes as in France and Scotland Flanders and other places and so consequentlie change of religion though not intended by them hath byn the cause of their said troubles and dangers But heare out the minister yet further lastly sayth he yf religion now professed were the immediate cause original of any trouble like to ensue then should not the Papists haue byn the principal meanes to moue warres rebellions against the state nor the only practisers against her Maiesties person safety as we haue found them to haue byn Thus he sayth but how it hangeth together God knoweth or the diuel that taught him to make this malitious consequence against innocent men for I see not by any Cambridge or Oxford logicke how this illation may be founded if chaunge of religion bring troubles ergo why do Catholikes moue troubles he hath brought this kynd of arguyng from the campe no doubt for he neuer found it in schoole And as for the calumniation of this wicked assertion that Catholikes are the only moouers of warres and practisers against her Maiesties safety the instance I trow of his late M r. the Earle of Essex and the Puritanes Essex atteÌ„pt the hopes of his follovvers and other hungry protestants that set him a worke wherin this fellow also perhaps hoped to haue no smal share if things had succeeded doth sufficientlie cleare vs and so both the forme of his argument prouing him vnlearned and the substance and matter dishonest I leaue him for this first onset and come to the second for thus he goeth forward against me Pag. 14. Yow see sayth he this Noddy hath neyther reason nor truth in his discourse c. he telleth vs that by alteration of Religion in England Scotland Ireland Flanders France haue tasted of many miseries tumultes calamityes desolations he should haue said of many blessings frendly fauours This needeth no reply if the reader be of any iudgment for he can see the impudency of the assertion And then going forward to answere my enumeratioÌ„ of so many battails murders distruction of so many couÌ„tryes prouinces townes cittyes noble houses linages c occasioned by diuersitie and change of religioÌ„
haue brought in being a matter that doth cleerlie coÌ„uince him his religioÌ„ of noueltie heresie For that GratiaÌ„ ValeÌ„tinian his sonne being Emperors of the west The decree of the 3. Emp. examined and Theodosius of the East all three do agree to commend to their subiects the romane fayth and bishop of thaâ— place to wit Damasus theÌ„ sitting in that chaire vnder payne of heresy infamy and other extreeme punishments which poynt for that the false minister after his fashion durst noâ— put downe clearly as the woords themselues do ly in the text least therby he should discouer ouer much the truth I meane to do it for him in this place without other fee for my labour then to proue him a cosening companion and alleaging them brokenly to his owne purpose Cod lib. 1. de summa Triâ—it c. CuÌ„ctos eâ— Cunctos populos sayth the decree quos clementiae nostrae regit imperium in tali rolumus religione vessarâ— quam diuinum Petrum Apostolum tradidisse Romanis religio vsque adhuc ab ipso iâ—sinuata declarat quamque Pontificem Damasum seqâ—â— claret Petrum Alexandriae Episcopum virum Apostolicae sanctitatis c. our wil is that all people whom the Empyre of our clemency doth gouerne shal lyue in that religion which diuine Peter deliuered vnto the Romanes as the religion by him taught and enduring to this day doth playnly shewe which religion lefte by S. Peter it is euident that Damasus bishop of Rome doth folow as also Peter bishop of Alexandria a man of Apostolical holynes c. to wit that according to Apostolical discipline and euangelical doctryne we all beleeue one deity of the Father the SoÌ„ne the holy Ghost with equal maiesty in holy Trinity and this law whosoeuer doth follow we command that they do imbrace the name of christiaÌ„ Catholikes the rest whoÌ„ we esteeme as mad and furious men we wil haue to beare the infamy of heretical doctryne and to be punished first by God then by vs. This is the decree of these three Emperors against heretiks for neere 1200. yeare agoe wherin yow see they remit themselues all three though one were of the east Empyre to the Romane religion and to Damasus the Pope his beleefe with whom the Patriarke of Alexandria for the east Churche did also agree and heere is nothing determined of religion as yow see by their owne authoritie but only that such as followed the Romane â—eligion and Pope of those dayes should be compted Catholikes and the rest heretikes which if the parlament of England had done in these our dayes as all ancient parlaments were wont to doe as appeareth by our statuâ—es then could not the religion authorized by â—hem be called parlament religion no more â—hen this can be called Imperial though pubâ—ished and protected by Emperors Now then gentle reader consider how many folâ—yes or Nodytismes which the minister obiected alwayes to me be by him coÌ„mitted in alleaging this one example of these Emperors and on whom they light but the principal is that being alleaged by himself and for himself it maketh wholie against him ouerthroweth quite his cause which may be accoÌ„pted doltisme also in the deane besydes Nodytisme for it sheweth first the whole difference betweene these Catholike Emperors decree Poynts of the Emp. decree contrary to O. E. for defence of religion and the modernal decrees of our Parlaments that take vpon them to appoynte and defyne religion in England it sheweth that the Romane religion was receyued by S. Peter and had endured so vntil their dayes which was more then 400. yeares it sheweth also that Damasus Pope of Rome was then the cheife gouernor of christian religion throughout the world it sheweth that these Emperours accounted him for their head and not he them in matters of religion it sheweth how humbly these Emperors did submit themselues to the decree of the councel of Nice made before their dayes about three persons in one God-head confirmed by Pope Siluester and continued by Damasus and it sheweth how obedientlie and christianly these Emperors did hold them for Catholike christiaÌ„s whom thesaid councel and Pope Damasus did hold for Catholiks and condemned those for infamous heretikes who did dissent from their obedience in religion and now whether our later Parlaments of England haue done the same by the councel of Trent and Popes confirming defending the same as our former parlaments were wont to doe I leaue to the reader to iudge and whether this law of these Emperors were wyselie brought in by O. E. or no but let vs passe yet further in examyning this rule for tryal of truth The minister hauing shifted of wittilie as it seemeth to him the exprobration of parlament religion by the foresaid example of the Emperors falleth to range and roue wyde far and to obiect to vs that in Q. maryes dayes our religion was established more by parlament then by authoritie of the Apostles that we are deuided among our selues and haue more then 200. diuers opinions about the Sacrament of the L. supper that the vniuersal Churche could not deliuer vs our fayth Diuers manifest false obiections quia â—â—tiones sunt suppositorum that our fayth is neyâ—her Catholyke nor hath any certayne grouÌ„d â—t all but is buylded vpon the particular opiâ—ions of this or that mutable and â—ulearned â—ope that it is not ancient but ful of late noâ—eltyes and old heresyes and other such stuffe â—ithout end prating much and prouing noâ—ing so as no Mountebank in Italie could â—â—ewe him-selfe lesse shameles or more ridiâ—â—lous And to say a word or two to euery one of â—â—ese fooleries before rehearsed the religion â—â—at the parlament established in Q. Maryes dayes was it any new religion VVhat religion vvas planted by parlament in Q. Maries dayes or differenâ— from the rest of Christendome or did the parlament then do any other thing then thâ— former edict or decree of the Emperors thaâ— commandeth men to hold the ancieÌ„t reâ—gâ—â— of Rome descended from the Apostles anâ— follow the Bishop of that Churche theÌ„ liuiâ—â— as head of all Christendome And as for the two hundred different oâ—â—nions that Catholykes are said to haue let â—â— E. and all his compagnions together proued two only that are real differences and tâ— maynteyned by Catholykes being opposâ—â—â— one to the other and that in poynts of fayth â—â—deed and I shal yeild and pardon all the othâ—â— hundred nyntie and eyght differences that 〈◊〉 obiecteth but if he cannot proue this of 〈◊〉 only as neuer he wil be able then are thâ— not two hundred differencies of ours but â—â— lyes of his and agayne do yow note for auâ—â—ding cauillations that I require two real â—â—ferences in matters of beleef for of other câ—â—â—cumstances that touch not preciselie belieâ—â— our schooles and learned men lawfully mâ—â— haue diuersitie of opinioÌ„s as about the manâ— how bread is conâ—erted into Christs flesh the Sacrament
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
Henry Kings of FraÌ„ce the States of the low countreys the people of Portugal who haue fallen into diuers troubles warres and disasters not-withstanding they contynued the masse and were Catholyks in religion But I would aske O. E. whether these troubles came by their chauÌ„ge of religion or noe For yf they did not then are they impertinent to our purpose which is to shew that by change of religion commonly do ensue troubles but not that only by this meanes disasters are incurred as though there were no other for that Catholyke Princes people also may incurre troubles by other meanes then by change of religion but they auoyd those which this change doth bring with yt Change of religion in France and Flanders Wherfore this noddy is discouered to speake nothing to the purpose in bringing in those fiue examples wherof foure not-with-standing are wholy against him-selfe for that all the troubles which he mentioneth to haue happened to Catholyke Princes and people in France and Flaunders haue byn occasioned by change of religion inforced vpon them by others as the world knoweth and not by â—heir owne willes and so hauing seene what â—his minister hath answered to the Warders â—reface of temporal hurts we may imagine â—ow substantially he wil satisfie afterward â—o the points them-selues wherof the first â—ower are those that follow And first saith the warder yf religion had not byn chaunged her Ma tie at this day had had a most fâ—orishing Kingdome VVarnvvord Pag. 8. vnited both to her and amonge them-selues in religion 1 Strength and felicity by vnion iudgment affection fidelity and frend-â—hip as other realmes Cath. of the world are seene to bee as ours for aboue a thousand yeares togeather with much honour and felicity is knowne to haue remayned 2 Security Heerof had ensued that none of these feares and terrors of conquests inuasions assaults treasons conspiraties the lyke which this VVach-man endeauoreth to lay before vs had euer come in conâ—ideration for that England vnited in yt selfe hath euer synce it was a monarchy made other Kingdomes and prouinces round abouâ— yt to feare her forces as by matters happened in France Ireland and Scotland for many ages is euident and she neuer greatly feared any Thirdly England had had her Ma tie at this day by all likelyhood a ioyful mother of many faire and princely children 3 Issue of her Maiestie for that the principal cause of her graces not marrying is to be presumed to haue proceeded of the differenâ— religion of forrayne princes who desired thâ— same on the one side and one the other thâ— inequality of blood in her owne subiects for such aduancement For to attribute this great resolution of heâ— Ma tie to the only loue of sole lyfe and maydâ—-head I doubt how yt can be iustifiable seinâ— that amoÌ„g Catholyks where such profesioâ— is more praysed and practised they vse sometymes to draw out euen vowed nunnes from â—heir cloysters to marriage for so weightie a â—ause as is the sauing of succession in so great a â—rowne as England is knowne to be And â—mong Protestants virginity is not of that neâ—essity or meryt as for yt to incurre so great â—â—conueniences notwith-standing the base â—nd seruile flattery of this crouching Knight â—ho casteth in now and then the memory of 〈◊〉 mayden Queene without respecting the â—eadly wound which his countrey receyueth â—â—erby Foorthly of this had followed the sure estaâ—â—ishment of the succession of this imperial â—â—owne in the blood and race of the vnited â—â—yal houses of York and Lancaster 4 EstablishmeÌ„t of successioÌ„ and of 〈◊〉 lâ—ne of the noble K. Henry the 7. which â—ne being now to end with her Ma tie in the â—â—rect discent is lyke to bring great daungers 〈◊〉 the realme For albeyt there want not of â—â—llateral branches yet their causes are otherâ—ayes so implicated for diuers â—espects but â—â—ecially by difference of religion which had â—uer happened yf the chaunge had not byn â—ade as no man can tel what wil be the end â—â—d most men do feare extreame calamityes â—â—erby Thus saith he Wher-vnto for the first two â—â—ints our minister answereth nothing in â—â—ect First secoÌ„d inconuenience feare daunger but that the VVarder mistaketh S. F. meaning 〈◊〉 think him to haue spoken any thing of feare eyâ—â—â— of forrayne inuasions or domestical treasons but â—â—at is this to the purpose had yt not byn better that all this had byn aduoyded Buâ— heare him further Pag. 30. But suppose saith he Poperâ— had byn continued how could this noddy haue giuen 〈◊〉 warrant that we should haue byn neyther oppugâ—eâ— by enemyes abroad nor by traytors at home VVaâ—nâ— Henry the 3. of France excommunicated by the Popâ— oppugned by his subiects murdered by a Dominicaâ— fryar notwith-standing his zeale in popery Marke heere the mannes wit there be twâ— parts of his demaund the first how the Waâ—der could warrant c. wher-vnto is easiâ—â— answered that such hurts as came by alteratiâ—â— of religion as diuision of mynds iudgemenâ— and affections c. had byn easily warranteâ— yf religion it self had not byn altered The second part about K. Henry the thirâ— of Fraunce is ridiculous About HeÌ„ry late K. of France for he was not troubled for changing of religion him-selfe bâ— for being presumed to fauour them vnder-haâ—â— that meant to change religion for the deaâ— of noble Princes as all the world knowetâ— hauing as diuers write giuen his oath aâ—â— fidelitie to the contrary and receyued the Sâ—crament for confirmation therof and yet yt eyther presumption or ignorance in tâ—â— compagnion so bodly to affirme that the Poâ—â— did excoÌ„municate the said King for this faâ—â— which excommunication no man euer yâ— saw published To the third principal poynt about the prâ—bability of noble issue in her Ma tie yf chanâ—â— of religion had not byn 3 Inconuenience lack of iâ—sue royal this parasite prâ—leth as yf he were Iack daw shewing wil 〈◊〉 talke but lacking wit to say any thing to the â—urpose telling vs only that yf it had pleased â—er Ma tie to haue married she might as wel â—aue marryed in protestant religion as in Caâ—holyke and that their women may haue fayre â—rincely children as wel as ours and that â—â—uers Cath. Princes did seeke her marriage â—nd amongst others the K. of Spayne And â—hat the french K. sister at this day is marryed â—hough she be a protestant and that Q. Mary â—as marryed and yet had no children and diâ—ers other such trifling toyes which we deny â—ot but say that they are impertinent and â—o not touch the substance it selfe of the â—atter meant by the Warder which is that 〈◊〉 a Cath. state there would haue byn other â—anner of instance made to her Ma tie other â—ounsel and resolution of learned men layd â—efore her for her obligation to marry in such case for sauing of a common wealth
and for â—â—ntinuance of royal issue in thesame then â—â—otestants are wont to doe as by the exaÌ„ples â—â—eadged by the Warder is euident And to this the minister saith nothing at 〈◊〉 4 Inconuenience Succession not established as neyther to the fourth about establishâ—ent of succession which he saith could not â—â—ue byn but by allowance of the Pope and â—â—at this had byn dishonorable to her Ma tie â—â—d intollerable to the state to bring so great a 〈◊〉 to submit her-selfe to so base a slaue marke â—â—e impotent rayling of an abiect parasite Pag. 3◠〈◊〉 of him to receyue her right to the crowne And â—â—en he passeth further to the matter of state saying But let vs suppose her Ma tie should leaue 〈◊〉 issue behynd her is she the first that hath byn in 〈◊〉 case No S. Minister nor wil not be the last but what doth this remedy the inconuenieÌ„ce Heare him further Pag. Ibid. And is there noe remedy eytheâ— by lawes already prouided or by wise men to be deuisâ—â— but that we must needs fal by the eares togeather about this matter of succession This is 〈◊〉 supposition of their noddy our aduersary c. God graunt S. Minister he proue a noddâ— for his feare with-out fondation VVho is the noddy but hoâ— great a noddy yow are in the meane space 〈◊〉 setting so light by the matter and disputing 〈◊〉 fondly as yow do all men see But wheâ— yow ad further to make your aduesarâ— odious Pag. 22. that he percase desyreth some garboyle 〈◊〉 England to gratifie the Infanta the Spaniard wâ—â— slaue he is VVho are like to desyre more garboyles in England yf he be the man whome yoâ— would haue vs to weene yt is very wâ—â— knowne that he setteth lesse by the greate â—â— benefite or promotion that England or Spaiâ— ioyned togeather can giue him then yow 〈◊〉 by the least benefice of the diocesse wherâ—â— yow dwel and are a proling minister aâ—â— much more slaue were your to yow late 〈◊〉 the Eaâ—le of Essex running vp and downe 〈◊〉 by sea and land after him to gaine soâ—â— scrappes at his hands for your maintenancâ— and yow wife with her veluet hood thâ—â— this maÌ„ hath shewed him-selfe to the greatâ—â— Princes in Christendome with whome 〈◊〉 hath dealt in furderance of Cath. religion aâ—â— which of yow two hath desyred more gaâ—â—boyles in EnglaÌ„d eyther he by the lady Infanta or yow by your Lord Essex the euents haue shewed he being a man that cannot grow by garboyles and yow a broken compagnion that cannot wel remedy your needs but by innouations and with this I leaue yow and wil passe to the other foure inconueniences layd downe by the warder Fifthly sayth he yf religion in England had not byn changed 5 InconuenieÌ„ce vnion vvith Rome Sea Apostolyke we had had no breach with Rome nor consequently had the excommunication followed wherof so great noise hath byn made in the world abroad and so great trouble at home And what the vnion â—nd frendship of the Bishop of Rome may â—mport euen as a temporal Prince the effects â—hewed of late in France where especially â—y his endeauour and authority matters haue â—yn compounded that seemed very hard and â—esperate before not only betwene that King and his owne subiects but also beâ—wene that crowne and Spayne and the â—ates of Flaunders which without such an â—byter and vmpire would very hardly euer â—yn accomodated Sixtly England had continued in her ould â—ncient amity and leagues most honorable â—ith Spayne Burgundy 6 Auncient leagues with their deâ—â—ndants and consequently had auoyded all â—â—ese long and costly warres which by that â—eache we haue byn inforced to mainâ—â—yne with losse of so many worthie men â—â—d expence of so great treasure as easily may be imagined and the quarrel not yet ended 7 VVarres abroad Seauenthly so great bloody warres and tumults in Christian Kingdomes round about vs had neuer happened as before in part hath byn declared and euery man doth impute the principal causes and motions therof vnto the diuersity of religion in England And lastly most doleful alâ—erations in our owne countrey had byn auoyded Damages receyued at home as the depriuation in one day of all the sacred order of Bishops in England with their perpetual imprisonment for that they would not subscribe to this vnfortunate chaunge of religion wrong out in parlament as al men know by the oddes only of one or two voyces of lay men The disgracing and abusing of so many noble houses with ouerthrow of others wherof let Norfolk Arundel Northumberland Oxford VVestmerland and Dacres giue testimonyâ— for of the rest I wil not make mention seing perhaps them-selues would be loath I should all which had passed otherwyse by probability if religion had not byn altered The continual and intollerable affliction also of sâ— many honorable and worshipful gentlemeâ— had neuer happened for perseuering in theâ—â— Fathers faith wherto our countrey was firâ—â— conuerted from infidelity without any otheâ— offence obiected or to be prooued againâ— them but only refusing to accoÌ„modate theâ— selues to this change The torturing hanginâ— and quatering of aboue a hundred Priests fâ—â— the same cause the most of them good gentlemen and youthes of rare wit learning and other parts which other common welthes would highly haue esteemed and so would ours too in tymes past and wil agayne in tyme to come when these blasts shal once be ouerblowen Thus farre the Warder All which poynts O. E. answereth with shifts and sleâ—ghts as the former and first to the fifth about breache with Rome he sayth VVhat more absurd theÌ„ to obiect the breache with Rome when we esteeme that to be one of the greatest blessings that euer happened to this land To the other point mentioned by the Warder of the late peace made in Fraunce betweene those Monarches by the Popes mediation the minister saith nothing for that came not to his purpose yet he telleth vs againe heere now that Henry the third late K. of France and the late Duke of Ferrara and other Princes of the Popes religion were not-with-standing that troubled by the Pope A wise argument as though there were noe other cause for which the Pope might fal out with any Prince or punish him but only for chauÌ„ge of religion But this is the manner of this maÌ„nes arguing and with these manner of elenches â—aralogismes and other deceytful shifts of â—ophistry this fellow and his companions deâ—eaue the simple To the sixt about old ancient amity and â—eagues with Spayne Burgundy he answereth â—â—us 6 InconuenieÌ„ce breach of ancient leagues and amity As if yt were not more hurtful to the Spaniard â— break with vs then for vs to break with the Spaniard This as yow see is answered more like a souldiar then a minister â—g 3â— The last two points are in effect denyed by him to wit that eyther the
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.
Bernard others hath in part byn seene but wil more appeare in the other incounters following especially the second and seauenth The other shifts also of repeating againe often the things before answered as though they had neuer byn answered of accusing others for excusing him-self of running behynd the cloath of â—tate thrusting her Ma ties person and gouernment betwene him his aduersary his bold impudent assertions of things manifestly knowne to be false as that the puritans and protestants are all one and that there is no difference of religion betwene them Admonition and conclusion and other such lyke all these poynts I say haue byn sufficiently layd open before as they fel out nor need they any new repetition here againe but rather admonition to wit that the K t. would with some indiffereÌ„cy coÌ„sider of these points and enter into contemplation of a good conscience remeâ—bring rather his eternal good theÌ„ his teÌ„poral honour and therwithal these words of S. Augustine to Iulian. Aug. cont Iul. lib. 5.6.7 Etst coram hominibus sit dura frons tua erubescat saltem coram Deo mens tua Albeyty our forehead be hard and blush â—ot before men yet let yow mynd at least blush before God which were noe lesse wholsome then holy counsel for him yf he would follow yt And this was my exhortation and Warn-word to S. F. before I saw the supplement of his proctor O. E. which being much more shamelesse bytter and false then any thing vttered by the K t. I was tempted to take this sentence of S. Augustine from him and bestow yt vpon the minister but in the end I resolued to leaue yt common to both and to the end yow may consider how fitly the foresaid sentence as wel of a shamelesse mynd as of a shamelesse forehead doth fal vpon the masked minister O. E. yow must remember how he hath behaued him-selfe in the former combat how euen at his very first calling vpon the stage he shewed vs a notorious cosening trik about falsifying a place of S. Augustine Vid. Cap. 3. Stechus Eugobinus in naming the Pope God and at his next goying vp he telleth certayne notorious lyes Cap. 13. which all the world cannot excuse adding ther-vnto a lyke falsification about the counsel of Lateran Cap. 15. his impudency also foolish inconstancy and contradiction to himself is to be remembred in his third admission to tel his tale further his egregious folly in setting downe his English rule of faith wherby he would exclude the a Cap. 16. in annot vpoÌ„ hiâ— epist. to the â—ead puritans and no lesse folly is discouered in alleadging Cath. Emperors decrees quite against himself And his grosse ignorance is laid forth by occasion of his argument Aâ—â—iones sunt suppositoruÌ„ therby to prooue that Catholyks receaue not their faith from the vniuersal Churche Finally his atheisme and irreligious iudgement is discouered and conuinced not only by that he saith the differences betwene Lutherans b Cap 17. Zwinglians Caluinists Puritanes not to be any essential points in matters of religioÌ„ but also by his coÌ„temptible speches of the first Doctors fathers of his owne religion especially yf any of those two books named by me before Cap 6 7. and wrytten against the Puritanes â— meane the Suruey of disciplinar Doctrine and Daungerous positions were written by him as some wil say wherin the whole story of the deformed Churche of Geneua by Caluyn VVickednes of Caluyn Pharellus Beza and others Pharellus Beza and others and their actions councels drifts and attempts about the same are so set downe and printed by publike authority in EnglaÌ„d that yf a man would study to describe notorious wicked men and catylines of their countrey without conscience he could not set it downe nor expresse it more liuely theÌ„ it is done in the foresaid books against the foresaid new prophets and their cheefest northen schollers to wit Iohn Knocks and his fellowes in Scotland and Goodman and his mates in EnglaÌ„d which argueth no faith or conscience in any of them but only to say and do for the tyme as the tyme serueth and as their proper lucar ease ambition and sensuality requireth and herby may be warned the discreet reader to look to his soule and saluation seing these men for them-selues do seeme to make that the last and least part of their care or cogitations feeding vs with many faire words of blessings but filling vs with myseryes The end of the first Encounter THE SECOND ENCOVNTER ABOVT FALSHOOD AND LYING OBIECTED TO SYR F. AND OF certayne absurd groundes and principles fayned by him to be in Catholyke doctrine And how he dischargeth him-self therof THE SVMME OF THAT which before was set downe betweene the watchman the warder CAP. I. AS in the former first Encounter the knight in his vaunt of vanitie VVatchvvord and vanitie therof height of heretical pryde went about to persuade vs yea to lay before our face the inestimable and innumerable blessings which our country for sooth had receyued by change of Catholyke religion into Protestancie so for better confirmation of this so loftie a dryft he took vpon him in this second Encounter to make declaration that in Queene Maries raygne and former tymes vnder Catholyke English Princes there was uothing els but darkenesse cloudes mistes shadowes ignorance blyndnes want of learning lack of light and other such calamities and miserable obscurities for proof wherof he setteth downe as it were by way of preface or preparation to his designed treatise certayne preambles forged by him-self as for example that the only desyre to read vpon the book of God the old or new testament was held for heynous heresie in former tymes so farre foorth that for this only act or desyre men were brandled to the slaughter and then passing further on to the depth of his discourse he setteth downe fower famous grounds or principles of Catholyke doctryne all put in order by him as most sure and consequent the one of the other which he calleth general grouÌ„ds and Maximes of our religion The first that ignorance is the mother of deuotion The second that lay men may not medle with matters of religion The third that the Pope and euery least masse-priest coÌ„ming froÌ„ him must be obeyed though he commaund that which is blasphemous before God The fourth that the Popes pardons are ready remedies for all synne among vs though neuer so greiuous euen immediatly committed against God him-self For answere of all which fancyes the Warder hauing made a competeÌ„t declaration to shew first how fond and ridiculous a maÌ„ner of proceding this was The VVarder his defence against the VVatchman the first parte and is in our K t. after so much folly and flatterie vttered in his former tale of blessings throughout the first EncouÌ„ter to enter now into so shameles a course of forging falsifying and lying for
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
then before and I appeale to the indifferent Readers testimony whether it be so or no wherof yet we that are Catholykes ought not to complayne but rather in a certayne manner to reioyce at these effects as lesse hurtful for so much as it must needs driue many from reading their books and weary others before they be half way in them hauing neyther order nor substance and those that perseuer to the end remayne as wise as before prouing the prouerb to be true concerning these books Ex stultis insanos But on the other side I fynd all contrary for first I see that of a wyld vagrant discourse which the watchman Sir F. made at the first vnder the name of a VVatch-word wherin there was neyther head nor heele S.F. vvach-vvord vvithout order or substance top nor toe order nor coherence but only a certayne loose inuectiue against all sort of Catholyke men and their religion the Warder brought it into a good method of 8. seueral Encounters conteyning so many principal heads branches of the dispersed points therin touched which the said knight and his Minister O. E. though they bee drawne to follow in their replies yet do they returne agayne to thesayd vagrancy or inanity rather in the matters they handle treating no one thing substantially as before hath byn sayd wheras the Warder by a contrary spirit draweth all things to some profitable serious mâ—tter for the reader to make his gayne therof The substantial dealing of the VVarder by which industry of his are come to be handled so many weighty and important points of coÌ„trouersies as aboue in the table prefixed before these Encounters are to be seene albeit the breuity of this reioynder would not permit to haÌ„dle euery one of them so largely as they might yet is there sufficieÌ„tly said therof for framing any intelligent maÌ„nes iudgment therin or in any other points of coÌ„trouersy as presently more at large shal be declared And further for a special proof of this point I had once purposed besydes the particular matters haÌ„dled before to haue ioyned to these two Encounters a seueral Treatese of 3. conuersions of our land from Paganisme to Christian A treatese oâ— of 3. conuersions of England religioÌ„ by the special help of the Roman Sea and Bishoppes therof which treatese conteyning some 9. or 10. chapters was framed by the Warder in his reioynder to the 7. Encounter against S.F. his fellowes who deny or diminish by all meanes possible this singular benefit receaued from Rome and for that this treatese though but a parcel of the answere to that Encounter lyked me exceeding wel and seemed a thing worthy to be printed a part without expecting his place or turne when the sayd 7. EncouÌ„ter shal be published I had thought with licence of the author to haue ioyned it to this woork but being dissuaded afterward and considering the treatese to be of â—ufficient bignesse to go by it self alone I haue so caused it to be printed which I wish thee gentle Reader to procure read with attention for that I doubt not but the variety of the matter therin handled wil delight thee and the cleare deduction of Cath. faith from the beginning within this Iland wil greatly instruct thee especially being conferred and compared as it is with Iohn Fox his new Churche brought downe by leapes from one broken heretike to another though neuer so different in tyme place function and other circumstances yea though they were contrary to him and among themselues in most points of their faith and beleef The third point mentioned before is how any man by that which is set downe disputed in these two Encounters may resolue himself thorowly in all matters that ly in controuersy betwene vs and Protestants at this day The 3. point of this addition hovv to determine a point no doubt of very great importance if it be wel considered and greatly to be wished by all those that loue their owne saluation do not read books as some are wont to do for curiosity or passing only the tyme but to profit therby and once to be resolued in that which is only truthe absolutely necessary to their eternal good wherof so long as they remayne doubtful irresolute wauering and seeking only they haue no benefit and coÌ„sequently if they should dy in that state their case no doubt were most daungerous and lamentable they being in the number of them of whome S. Paul saith 2. Tim. â— semper discentes nunquam ad scientiam veritatis peruenientes alwayes learning but neuer attayning to the knowledge of the truth Moreouer it is to be considered that all men haue not alwayes such variety of books as to see all controuerses discussed therin The daungerous estatâ— of many in England at his day yf they had yet haue not all such leasure or learning to read or discusse all nor capacity or vnderstanding to discerne or iudge so as yf their euerlasting saluation must depend of reading ouer all coÌ„trouersyes and making resolution vpon the same it must needs be impossible to many thousands both men and women in our contrey at this day to be saued who haue not eyther tyme or other fit meanes and abilityes for the same as before we haue said and yet is it true and most true which holy Athanasius in his creed authorised by the first councel of Nice aboue a 1200. yeares agoe saith and prâ—nounceth and protestants do repeat the â—ame in their English Churches euery sunday throughout the yeare Athan. in Symbol Quâ—cunque vult c. vers 1. 2. that whosoeuer wil be saued it is necessary for him before all other things to hold the Catholike faith which faith except euery man do keep wholy and inuiolate without all doubt he shal perish euerlastingly Thus saith that creed shewing vs the dreadful daunger of him that erreth or doubteth of any one article of the Cathol faith which infinite people of EnglaÌ„d must needs do at this day who haue no other guide directioÌ„ or certainty to bring theÌ„ to resolue in matters of coÌ„trouersy but eyther their owne reading or to beleeue some other as vncertayne as their owne iudgmeÌ„t in this behalf But on the other side Catholike doctors considering the great and high importance of this point and that the farre greater part of christian people that are in the world haue not commodity to read controuersyes by themselues nor capacity to iudge therof and yet according to S. Athanasius and the councel of Nice cannot be saued except they beleeue all and euery part and parcel of the Catholike faith they haue taught them another more short and sooner way left by Christ and his Apostles for auoyding this gulfe of damnatioÌ„ which way is to know and beleeue fide explicita that is â— Eâ—c 2. ca. 7. clearly and distinctly as before is declared the cheef points of Cathol
them yow may ghesse of the rest and of our protestants whole manner of wryting and answering our books The first is to passe ouer and dissemble with silence the principal and most substantial points of their aduersaryes wrytings and to answere more largely other points that are of farre lesse difficulty wherof the reader shal find many complaints made by vs throughout this whole work The second shift is when the whole matter cannot be dissembled nor put of by silence then to giue as it were a nod vnto it answering it only in general by a word or two and then to passe on as though all were sufficiently answered wherof yow shal find store of examples noted by vs in this our answere A third shift is when they are charged with any fault committed not so much to defend themselues as to accuse others of the like fault on out side as though this did cleer them as for example when Sir F. in the first Encounter is argued for absurd flattering her Maiestie and the State he telleth vs againe for his excuse that Canonists in Rome do much more flatter the Pope And againe in the second Encounter when he is accused to auouch many lyes he obiecteth to vs againe that Friars were braue liars in king Richard the 2. his dayes and other such like A fourth shift is running behynd the cloth of State to wit when out aduersaries hauing the tyme and state fauorable vnto them do vpoÌ„ euery litle occasion couer themselues with that buckler As for example when they haue be haued themselues in temperatly against vs in words and do eyther feare or feel a round reply they step presently behynd the cloth of state puttingâ— both her Maiestie the common welth betwene them and vs as though we might not answere them but by impugning the other The fifth shift is to repeat their aduersaryes words stil with some vntruthe or aduantage altering thesame for their purpose and yet setting them downe in a different letter as though they were their owne words of which fraud I am forced to complaine often though more of the minister then of the knight in this behalf The sixt shift is that when they name authors and alleage their testimonies against vs and yet would be loâ—h to haue them examined their custome is neuer lightly to quote book work or chapter but only the author in general leauing to vs to seek out where it is to be found why how or in what sense it was spoken yf it were spoken at all The seauenth shift is to alleadge authors contrary to their owne meaning and to their whole discourse and purpose which could not be vnknowen to them that alleaged them And this is very malitious dealing and oftentymes vsed as after yow shal see proued The 8. shift or deceit or rather imposture is not only to alleage authors against their owne inteÌ„tioÌ„s but wittingly also to corrupt their very woords text leauing out somthings and adding and altering others as by examination yow shal find The nynth shift is a kynd of bold impudeÌ„cy in denying things notoriously knowne to all men As for example to deny as Sir F. and O. E. do that there is any substantial point of difference in religion betwene Lutherans Suinglians Caluinists or that the Protestants of our tyme haue byn troublesome or rebellious against their lawful Catholike princes or that there is any diuision at all or disiunction betweene Puritans and protestants in England And the like The tenth shift is impertinent and ridiculous answering matters wholy from the purpose as for example the question being whether England be blessed at this day by change of Catholike religion Sir F. answereth that she was once blessed though she be not now And many other such examples yow shal find The eleueÌ„th shift is to alleage rather matter expressely against themselues and their fellowes when they are sore pressed then to seeme to say nothing As when O.E. alleageth the constitution of Archbishop Arundel in England about reading scriptures in a vulgar tongue quite contrary to himself And againe thesame man hauing seene and read that Sir F. in the 6. Encounter affirmeth S. Augustine to haue said that it neuer pleased any good man in the Churche that heretiks should be put to death yet he alleageth S. Augustine to the coÌ„trary as praysing the punishing of heretiks by the Imperial lawes and such other like The tweluth and last shift for I wil go no further is plaine cosenage falsifying and lying and this vpon euery occasion wherof there are so many offered and the kynds and formes are so diuers as it were ouerlong to alleadge particular examples for euery one yet by those few that do ensue the reader may make a ghesse of the rest especially yf they should be taken out of all the eight Encounters as those that follow are out of two only Examples of false dealing ENcont 1. cap. 2. n. 7.8 c. Sir Francis wilfully abuseth Panormitan and wittingly slaundereth other Canonists affirming them to say Dominus noster Deus Papa c. Enc. 1. cap. 9. n. 3.4.5.6 c. Syr F. falsifieth and notably abuseth two places the one of S. Hierome the other of S. Augustine to proue therby publike seruice in vulgar languages which neither of them euer meant Enc. 2. cap. 2. n. 9. Sir F. abuseth Thom. VValsingham against his owne meaning and deceyueth therwith his reader deceitfully accusing friars to be liars not telling that they were corrupted by VVickliffe Enc. 1. cap. 3. n. 10. 11 c. O. E. falsely affirmeth Augustinus Stenchus to haue written against the donation of Constanryne and therin to haue adored the Pope as God both points being notorious lyes Enc. 2. cap. 3. n. 4. 5 c. Sir F. corrupteth the authority both of S. Bede and Arnobius by alleaging them both against their owne meaning the first for seruice in the vulgar tongue the second against images Encount 2. cap. 8. n. 2. 3. A famous cosening trick of O. E. is to be found where he alleageth the words of S. Hilary for the words of Hosius therby to make them lesse esteemed Encount 2. cap. 8. num 4. Another shameful deceit of the same O. E. is discouered in alleaging Tertullian his words for the words of Hosius to thesame fraudulent end Encount 2. cap. 9. n. 8.9.10 c. Sir F. peruerteth malitiously without all conscience a discourse of S. Chrisostome about reading scriptures in vulgar languages Enc. 2. cap. 10.11.17.18.19 deinceps Intolerable false dealing of Sir F. Iohn Fox and O. E. concerning S. Thomas of Canterbury Enc. 2. cap. 13. n. 18. A notable cosenage of O. E. in citing a Canonist making him to say that no man must say to the Pope Domine cur ita facis Lord why do yow so Enc. 2. cap. 14. n. 24. O. E. abuseth egregiously Cardinal Bellarmine and others in citing them about pardons Enc. 2. cap. 11. n. 14.15.16 A shamful
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
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