A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.

A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.

Table of contents

Title page

THE PREFACE TO THE READER.

THE ANSWERE TO THE LIBELLERS Introduction.

TO THE MOST HONOVRABLE AND RIGHT NOBLE LORD, the Lord Dukes Grace of Lenox: A. W. wisheth encrease of grace and vertue in this life, and euerlasting saluation in the next.

THE FIRST PART OF SVRMISED VNTRVTHS.

THE FIRST PART OF THE Libel of slaunderous vntruths.

The first Slaunder.

The Defence.

The second Slaunder.

The Defence.

The third Slaunder.

The Defence.

The fourth Slaunder.

The Defence.

The fift Slaunder.

The Defence.

The sixt Slaunder.

The Defence.

The seuenth Slaunder.

The Defence.

The eight Slaunder.

The Defence.

The ninth Slaunder.

The Defence.

The tenth Slaunder.

The Defence.

The eleuenth Slaunder.

The Defence.

The twelfth Slaunder.

The Defence.

The thirteenth Slaunder.

The Defence.

THE SECOND CHAPTER OF supposed Contradictions.

The 1. Contradiction.

The Reconciliation.

The 2. Contradiction.

The Reconciliation.

The 3. Contradiction.

The Reconciliation.

The 4. Contradiction.

The Reconciliation.

The 5. Contradiction.

The Reconciliation.

The 6. Contradiction.

The Reconciliation.

The 7. Contradiction.

The Reconciliation.

The 8. Contradiction.

The Reconciliation.

The 9. Contradiction.

The Reconciliation.

The 10. Contradiction.

The Reconciliation.

The 11. Contradiction.

The Reconciliation.

The 12. Contradiction.

The Reconciliation.

The 13. Contradiction.

The Reconciliation.

THE THIRD CHAPTER OF pretended falsifications.

The 1. Falsification.

The Iustification.

The 2. Falsification.

The Iustification.

The 3. Falsification.

The Iustification.

The 4. Falsification.

The Iustification.

The 5. Falsification.

The Iustification.

The 6. Falsification.

The Iustification.

The 7. Falsification.

The Iustification.

The 8. Falsification.

The Iustification.

The 9. Falsification.

The Iustification.

The 10. Falsification.

The Iustification.

The 11. Falsification.

The Iustification.

The 12. Falsification.

The Iustification.

The 13. Falsification.

The Iustification.

THE FOVRTH CHAPTER, containing thirteene corruptions of Scripture.

The 1. Corruption.

The Correction.

The 2. Corruption.

The Correction.

The 3. Corruption.

The Correction.

The 4. Corruption.

The Correction.

The 5. Corruption.

The Correction.

The 6. Corruption.

The Correction.

The 7. Corruption.

The Correction.

The 8. Corruption.

The Correction.

The 9. Corruption.

The Correction.

The 10. Corruption.

The Correction.

The 11. Corruption.

The Correction.

The 12. Corruption.

The Correction.

The 13. Corruption.

The Correction.

Errata.

Places omitted, are thus to be supplied.

§

§

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A RETECTION, OR DISCOVERIE OF A FALSE DETECTION:

Containing a true defence of two bookes, intituled, Synopsis Papismi, and Tetrastylon Papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsifications of authors, corruptions of Scripture, obiected against the said bookes in a certaine Libell lately published.

Wherein the vniust accusations of the Libeller, his sophisticall cauils, and vncharitable slaunders are displayed.

IOB. 31. 35. Though mine aduersarie should write a booke against me, would not I take it vpon my shoulder, and binde it as a crowne vnto me?

Augustine cont. Petilian. lib. 3. 2. Non ago vt efficiar hominī conuitiando superior, sed errorem conuincendo salubrior: I go not about to be superior vnto him in railing, but sounder in refuting his error.

AT LONDON Printed by FELIX KYNGSTON, for Thomas Man. 1603.

THE PREFACE TO THE READER.

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SAint Paul both as a Prophet foreseeing the state of Christs Church, and as an Apostle teaching how we should behaue our selues, saith, There must bee heresies, that they, which are approued among you, may be knowne, 1. Cor. 11. 19. For though it be possible [...]. to finde a countrie without wilde beasts, as they doe write of Creete: yet a commonwealth without enemies, a religion without gain sayers, a Church without heresies, is not to be found: Euen Creta, which was freed from wilde beasts, was pestered [...]. with brutish beastly men, liers, euil beasts, slow bellies, Tit. 1. 12. The Church of England likewise wanteth not priuie whisperers and carpers at religion, maligners of the present state, and professed enemies to all that loue the truth: which as heretofore hath diuersly appeared to be most true; so the flames of this fire of malice priuilie kindled, haue of late burs [...] [...]orth in a certaine slaunderous Libell or inuectiue, especially directed and intended against two particular persons, [Page] one of excellent learning and singular industrie, Master D. Sutcliffe: the other, though not worthie to be ioyned with him in that quarrell, a well willer likewise of religion, and to his vtmost power a defender of the same. These two need not take it to be a disgrace, that they are singled out, and made markes to shoote at: but rather as Eudamidas said concerning the Thebanes, whom Alexander onely excepted, proclaiming libertie to depart to the rest of the Grecians: This decree though it seeme hard, yet is glorious to [...]. you, because Alexander onely feareth you: which though it cannot be said alike of both these defenders, yet as it appeareth, the one is feared of them; so the other hath no cause to feare them.

The Libeller hauing first discharged vpon that learned writer before named, doth renew his second battaile against the other, laying siege to two of his fortresses, I meane his two bookes, Synopsis Papismi, and Tetrastylon: in which enterprise he promiseth himselfe a notable victorie, not remembring that saying: Let not him that girdeth his harnesse, boast himselfe, as he that putteth it off, 1. King. 20. 11. Augustine saith, Facile est, vt quisque Augustinum vincat, videris vtrum veritate, an clamore: It is an easie matter to ouercome Augustine, but see it be not rather with crying and outfacing, then in truth, epist. 174. So may we say to this boasting and bragging Thraso: I doubt not but his imagined victorie will fall out to be such, as Pyrrhus [Page] was against the Romanes: If we ouercome but [...]. once more (saith he) wee are vndone. It had been much better, in mine opinion, if the Libeller had harkened to S. Paul, to haue auoyded oppositions of science falsely so called, 1. Tim. 6. vers. 20. that is, not to haue opposed himselfe and his small skill and false knowledge against the truth. But this their opposition redoundeth much to the benefit of the Church of Christ: first, by this meanes they discouer the nakednes of their cause, that cannot be maintained but by railing, and slaunders: as Hierome saith: Istae machinae haereticorum, vt conuicti de perfidia ad maledictaApol. 3. aduers. Ruffin. se conferant: These are the engines of heretikes, that being conuicted of their faithlesse doctrine, turne themselues to railing. So that one [...]. reading their mad writings and furious stile, may say of them as Diogenes to a phrantike and witlesse yong man: Thy father was drunke when he begat thee. But, as the saying is, Like lippes, [...]. like lettice, like religion, such writing, like authors, like bookes: Like to Demonides slippers, which were euil fauoured, yet fit for his lame feete.

Secondly, by these barking fits and hollow ecchoes, I trust others will be awakened from their sleepe, and bend themselues to defend the truth by them defaced, and maintaine religion by them diminished, and hereby be put in remembrance2. Tim. 1. 6. to stirre vp the gift of God, which is in them. For (as the Apostle saith) God hath not giuen [Page] vs the spirit of feare, but of power & of loue, and of a sound minde; that they may say with Hierome: Breuiter respondeo, nunquam meDialog. 1. aduers. Pelagian. haereticis pepercisse, sed omni egisse studio, vt hostes ecclesiae mei quoque hostes fierent: I answere briefly, that I neuer spared heretikes, but did wholy studie, that the enemies of the Church should also become mine enemies. Onomademus gaue counsell, in a certaine sedition and commotion in Chius, that all the enemies [...]. should not be expelled, least we should then begin to fall out with our friends, saith he. Nasica, when Carthage was destroyed, vsed to say, that the Romane state was daungerous, because now they had none left, whom they needed to feare. And Antigonus, when he heard that Zeno the [...]. Philosopher was dead, said, That the theater of his exploits was taken away. In like manner, if Religion had no forren enemies, we should haue cause more to feare domesticall contention: and if superstition found no patrones to fauour it, the truth would haue fewer friends to vphold it: the opposition therefore of gainsayers doth make the defence of the truth more glorious: and the diligence of the aduersarie to offend, should make vs more readie to defend the truth: and as the Oracle answered the Cirrheans, to fight night and [...]. day in the maintenance of the truth. Like as, when a fire is kindled in a citie, it is not fit that the standers by should looke on and doe nothing, but euery one in that case ought to set to his helping [Page] hand to quench the flames: so should wee seeke to put out those sparks of superstition, which begin to be blowne from the coales of Popery and false religion. And in this respect, that law of Solon is not much to be misliked: who decreed [...]. him to be infamous, that in the commotion of the citie, would ioyne to neither part. So neither is he to be commended, that in this dissension of religion, standeth as indifferent and a Neuter.

Thirdly, a peculiar benefit may arise to the partie impugned and traduced, to profit by the admonition of his aduersarie: for as it were no shame for him, wherein he hath slipped, to confesse an error, if he found himselfe guiltie: as Augustine disdained not to retract diuers things in his workes: and Hierome saith, Imitati estis errantem, imitamini correctum: Ye haue imitated me, while I erred, imitate me also now being corrected, Hieron. Ocean. Hippocrates that learned Physition did acknowledge his error about the sutures or seames of the head, and committed the same to writing, least others might by his example be deceiued: So this further vse one may Plutarch. lib. de▪ pr [...] fect. virtut. sent. make of an enemies reprehension, thereby to become more cautelous, and to walke more circumspectly: as the Prophet Dauid saith, I will keepe my mouth bridled, while ye wicked is in my sight, Psal. 39. 1. Ambrose saith, Laqueus aduersarijIn Psal. 91. sermo noster; loquimur plerumque, quod excipiat inimicus, & quasi nostro gladio [Page] nos vulnerat: Our speech is the aduersaries snare; we often vtter that, which the enemie catcheth at, and so woundeth vs with our owne weapon. Antisthenes vsed this saying, that he which [...]. desired to be sound, had need to haue either louing friends, or angrie enemies: for the one would instruct, the other correct him. For though one be not guiltie of that, which the enemie reproueth, yet he may be more warie not to commit that, which offendeth. As Chrysippus answered one that told him that he was euill spoken of by some: But I wil so leade my life, that no man shall giue credite-vnto them. In like manner Philip was wont to say, that he was beholding to his backbiters, for they made him better. And so this carping of the aduersarie [...]. will minister occasion of greater circumspection.

But now to come a little neerer, to take a generall view of this Libellers proceedings: I doe note foure grosse ouersights by him committed: I finde his affection to be malicious; his matter friuolous; his manner of handling scandalous; his obiections to himself contumelious, being guiltie of the same crimes, wherewith he vpbraideth others.

First, if he had espied any such faults in his brother, charitie would that he should haue been first by priuate writing or conference admonished to amend them, not at the first by publike libelling to seeke to defame him. This is our Sauiours [Page] rule, Matth. 18. 15. If thy brother trespasse against thee, go and tell him his fault between him and thee alone, &c. Vpon which words Origen saith: Non vult continuò te euolare in publicum, &c. Hee will not haue thee straight to flie out into publike censure, &c. Ruffinus saith well to Hierome: Si ebrietas mihialiqua obrepens sicut patriarchae nudau [...]rat turpitudinem, lcui palliolo rescripti tui cōtexisses opprobrium, & velasset epistola vigilantis, quem stilus nudauerat dormitantis: If some ouersight, as of the Patriarke, had vncouered my nakednes, you should haue hidden my shame with the cloake of your priuate writing, that your waking epistle might haue couered that, which the sleepic penne had vnfoulded. And Plato had good [...]; reason thus to say to Socrates, reprouing sharply one of his friends in a publike feast: Had it not been better to haue spoken these things priuately? And Socrates againe to Plato: Might you not also much better haue told me of this priuately?

Secondly, the whole discourse of this Libeller is superfluous and impertinent: for what is this to the truth of religion, or what preiudice to the common cause, if some few places should by some ouersight be mistaken? For as Augustine saith: Sine his dici potest, quod volumus: Take them away, and yet we are able to confirme, what we say, cont. Petilian. 3. 20. But it falleth out vnto them, as the Apostle saith: They would [Page] be Doctors of the law, not knowing what they speake, nor whereof they affirme, 1. Timoth. 1. 7. So this challenger taketh vpon him to be a great Rabbin in popish learning, and yet leauing the discussing of matters of religion in question, brauleth about words and syllables. Hierome saith, Quis omissa causa in criminum obiectione versatus est: Who leauing the cause would spend the time in obiecting of crimes? aut quid refert si causa cadas, & crimine superes: Or what great matter is it, if you faile in the cause, and preuaile in crimes? Apolog. 3. aduers. Ruffin. And what if this cauiller had his will vpon the defender (which he is neuer like to haue) the cause of religion neither standeth nor falleth with him? I say vnto him, as Augustine did to his aduersarie: Noli attendere quomodo vincatur Augustinus qualiscunque vnus homo, sed attende potius vtrum vinei poss [...] Homousion. veritas: Doe not marke how Augustine, howsoeuer but one man may be ouercome, but whether the truth may be ouercome. And as Callicratides said to the Southsayer, that foretold victorie to the armie, but death to the Captaine: That the Spartane affaires depended not vpon [...]. one man. Neither doth the defence of the truth relie vpon any one mans credit. But as Ioseph said to Pharaoh, so may I in this case, Without me God shall answere, Gen. 41. 16.

Now in the third place let vs see the manner of his stile: which is powdred (I warrant you) [Page] with such sawcie termes and popish Rhetorike, euery page of the Libell so garnished with railing, slaundering giuing the lie, that he cannot be deemed to haue a religious heart, that so prophanely and vncharitably handleth his tongue. S. Peter saith, If any man speake, let him speake as the words of God, 1. Pet. 4. 11. Now whether the Libeller do speake the words of God, it shall euen now appeare in the rehearsing of some of his phrases: wherin as Hierome cōplained of his aduersaries: It a nomen meum frequenter assumitur, carpitur,Ad Theoph. aduers. Ioan. Hierosolym. ac si de libro viuentium deletus essem: My poore name is so often abused and carped at, as though I were rased out of the booke of life. Phocion did compare Leosthenes oration to the Cypres tree, that was faire and tall, but bare no fruite: so his speech was eloquent and [...]. pleasing, yet not profitable. But this Romane Rhetor, neither bringeth good speech nor good matter: yet were his sharpnes somewhat to be borne withall, if he had any colour or iust cause so to do: as Hyperides the Rhetorician desired the Athenians to consider not onely if he were bitter, [...]. but if hee were bitter vniustlie without cause.

Now I will gather out some of his sweete flowers.

Fuller of lies then leaues. pag. 118.

A lie also it is. pag. 123.

He hath here belied vs. pag. 124

Whether he be a lier or no, &c. pag. 126

[Page]Put in print an abominable lie. 127

Palpable lying. 129

Shamelesse lie. 131

He belieth him. 148

By lying and corruption. 150

He belieth him. 153

A notable lier. 159

A lie it is. 169

A notorious lie. 133

He maliciously belieth vs. 140

Notable lies. 141

Summe vp his lies. 142

A lier and a falsarie. 144

Shamelesse lying and falsification. 147

Notorius lie. 155

A lie and a knocker. 156

Lies and mad trickes. 161

Hunt all his lies. 170

As the Libell is pestered with lies, belying, lier, so hath it great store of other like stuffe of bitter reuiling and railing.

Mere malice. 124

A proper tale as to set the diuell to sale. 132

Filthie Doctor, shamelesse mate. 133

Runnagate Roger. 138

So he blasphemeth Roger Holland Martyr.

Shamelesse vntruth. 159

Spruse Minister. 171

A giueth the same answere that Baal did to his suppliant seruants. 187

As Balaam deceiued Balaak. 187

[Page]Perfidiously peruerted. 213

Maliciously abused. 215

Malicious dealing. 220

Maliciously suppressed. 220

Cunningly and maliciously. 223

Maliciously abuseth. 231

Vnmaske malicious dealing. 234

Weare Proclus hereticall liuerie. 238

If he had not cast off all care of conscience, and shaken hands with death, hee would neuer so maliciously haue corrupted S. Augustine. 239

Maiming them most disgraciously wickedly peruerted. 240

Detest and forsake so malicious a Minister. 245

Without al cōscience by shameful shifts. 253

Malice and wilfull falsification. 258

If any should denie him the honor of a notable falsarie. 246

Shamefully corrupted S. Augustine. 247

A cunnicatching trick and in plaine English a lie. 251

Most absurdlie and maliciouslie corrupted, &c. 256

Maliciously added. 278

Will not any man now thinke, that this fellow hath well profited in Zoilus Rhetorike? but such is the manner of popish writers: railing and cursing is one of their common weapons. They shew themselues not to fight of Michaels side, that [Page] durst not giue railing sentence against the diuell, Iud. 9. nor yet to be of Pauls spirit, that when he called Ananias painted wall, excused it by his ignorance, Act. 23. 5. But this hath alwaies been the guise of heretikes and other aduersaries to the trueth, with euill and slaunderous words to assaile the professors thereof. Thus did the Pelagians call Augustine, Cultorem daemonum, A worshipper of diuels, cont. Iulian. 3. 18▪ Petilian the Donatist obiected against him sinne against the holy Ghost, libr. 3. cap. 62. He said further, that he had damnabile ingenium Carneadis, the damnable wit of Carneades, lib. 3. 20. Thus Celsus behaued himselfe against Origen: whose words we may well vse in this case against our aduersaries: Si grauiter & modestius haec tractaret plus forsitan suasionis sunt habitura, &c. If he handled these things grauely and modestly, he might perswade more: but seeing now he scoffingly and scurrilously vttereth many things, dicturi sumus eum elegantium verborum inopia, vt quae nec nactus esset, nec [...]et in tantā incidisse garrulitatem: we may say, that for want of good words, which hee was vnskilfull of, he hath fallen into such a vaine of brabling. Origen. cont. Cels. lib. 6. It is said that the Troians [...]. went to warre with great noyse and outcries, the Grecians in silence: But how sped they? the stilnes of the Grecians preuailed against the Troians outcries. Neither must these bragging fellowes thinke to carrie all away with great [Page] words. They are like to the pratling Pie, that chattereth vpon euery occasion: or rather to the Vultures and Kites, that follow the smell of [...]. stinking carrions, but haue no sense and delight in holesome flesh. So is this Libeller readie to take the least occasion to speake euill, and seemeth to sport himselfe with great delight in filthie and vncleane words: That like as Melanthius said of Diogenes tragedie, that he could not see it, because the strange words did hinder the sight thereof: So his vncouth termes, and vnseemely speeches, as a stinking mist and gloomie clowde doe couer and hide his slender stuffe.

Augustine would not giue the lie to Pascentius the Arrian, though he were worthily detected thereof, but thus saith vnto him: If you say those things, which are reported, not to bee so done, either your memorie faileth you; Non audeo enim dicere te mentiri; aut [...]go & fallor & mentior: For I dare not say you lie, or els I am both deceiued & do lie, epist. 174. But nothing is more common in the Libellers mouth, then you lie, you belie him, a notable lier, a shamelesse lie: who herein representeth vnto vs another Stoical Antipater, who writing and railing against Carneades, was called [...], one that rored or raued with his pen: or like vnto Salmoneus, that counterfeited Iuppiters thunder: as Hierome saith, Tu alter nobis Salmoneus omnia per quae incedis illustras, [Page] tu flammeus, immo fulmineus, qui inApolog. 3. aduers. Ruffin. loquendo fulminas, &c. You are another Salmoneus, which fire all the way where you goe, flashing out lightning, and spitting foorth fire in your speech. But like as men vse to alay the heate of wine, with coole water; and so, as Plato saith, Deum insanum alio sobrio castigare, To correct a furious spirit with a tame and sober spirit: [...]. So I trust to qualifie this railers furious heate, with a true and modest defence: and not as Heraclitus diseased with the dropsie, desired the Physition to turne the abundance of showers into drought; but to alay his intemperate heate and drought with the pleasant dew of the truth.

I am not purposed to answere him in his owne vaine: for the Scripture teacheth vs, that wee should recompence no man euill for euill, Rom. 12. 17. Augustine saith to Petilian the Donatist: Si ego tibi vellem maledicta pro maledictis rependere, quid aliud, quam duo maledici essemus, vt ij, qui nos legerent, alij detestatos abijcerent sana grauitate, alij suauiter haurirent maleuola voluntate: If I would render euillwords for euill, what els should we be, but two railers, that they which reade vs, should either of a graue iudgement reiect vs, or els of a corrupt fancie affect vs? It is a sufficient defence against a false accuser not to be guiltie. [...]. The heathen Philosopher could say, To be without fault is not the least comfort: Crantor. That saying also of Diogenes is much celebrated, [Page] who being asked how he might be reuenged [...]. of his enemie: If thou thy selfe (saith he) become a good and an honest man.

Fourthly, it remaineth to be shewed how the Libeller iustly incurreth the same offence, which vntruly he obiecteth to others: as first he is guiltie of many vntruths: as that none of them reade obtulit, he offered, for protulit, he brought foorth, Genes. 14. pag. 123. that no author can be cited, that saith the fathers of the Inquisition Diuers apparant vntruths vttered by the Libeller. cannot erre, pag. 117. that women are allowed by the Communion booke to be ministers of the Sacrament, Libel. p. 129. which is vntrue: for neither is the baptizing by women collected out of the booke, neither yet is it practised, that I know, in our Church: as a most reuerend Prelate hath auouched in these words: For common practise I can say little, but for mine owne experience this I dare affirme, that I haue not knowne one childe so baptized in places, where I haue had to doe, no not since the beginning of her Maiesties raigne, &c. And in the same place: I thinke if the circumstances of the booke be well considered, it will appeare that the meaning is, that priuate baptisme is rather to be ministred by some Minister (which in time of necessitie may soonest be come by) then by any woman: Defence of the answere to the admon. pag. 794. This graue testimonie, omitted in the answere, I thought good here to insert, which is sufficient to [Page] deliuer us from the vntruth obiected, and to rebound it vpon the accusers head. See the answere more at large to the 7. Slaunder.

Besides, a great vntruth it is, which he vttereth, pag. 164. contradict. 5. that Luther confesseth, he was stirred vp by ye diuell against the Masse: for in the places which he quoteth in the margin, libr. de Miss. angular. tom. 6. fol. 28. tom. 7. Wittemberg. fol. 443. no such thing is to be found, in the edition printed at Wittemberg anno 1558. neither hath Luther any such title, de Miss. angular. in the 6. tome.

The matter which the Libeller aimeth at, by other mens reading (as it seemeth) rather then his owne, is in Luthers booke, de Miss. priuat.A slaunder of Luther, that hee should confesse hee was stirred vp of the diuell, to write against the Masse. tom. 7. where Luther indeede reporteth, in the beginning of that treatise, how the diuell tempted him in the night, and set before him his hypocrisie, in the celebrating of priuate Masses, contrary to the institution of Christ, and that therein he committed most grosse idolatrie, in worshipping bread and wine in steed of the bodie and bloud of Christ. And whereas it might be said vnto him, that the diuell is a lier, he answereth: Ipse sic adoritur: The diuell so setteth vpon a man, that first he apprehendeth some solide truth, that cannot bee denied, & so doth turne and tosse it, and doth cast such goodly shew vpon a lie, that hee may deceiue the most circumspect: as that thought, that stroke Iudas heart, was true, I haue betrayed innocent bloud: [Page] But this was a lie: Ergo, you must despayre of the mercie of God.

So Luther saith, The diuell lieth not, when he vrgeth a mans sinne: Confessus quidem sum, &c. I confessed being ouercome by the law of God, before the diuell, that I had sinned, and was damned as Iudas: sed verto me ad Christum cum Petro: but I turne my selfe vnto Christ with Peter.

This is the summe of the whole narration, there set downe by Luther of this temptation.

Any man may now see the cauilling spirits of Papists: Luther onely reporteth how Sathan displayed his hypocrisie and idolatrie, while he was a Masse priest, not to stirre him vp against the Masse, but to bring him into despayre; but that God deliuered him with Peter.

They may say as well that when Sathan sifted Peter, and set before him his sinne, which drew such bitter teares from Peter, that Sathan moued him to repentance: or that when Paul felt the pricke of his flesh, the messenger of Sathan sent to buffet him, whereupon he betooke him to prayer, that Sathan also stirred the Apostle to prayer. So then Luthers conuersion and opposition against the Masse was a sequell, but no effect of Sathans temptation: the diuell intended his confusion, God thereby wrought his conuersion.

The like cauill against Luther is vttered by Bellarmine, and vented againe by the Libeller, pag. 167. that Luther thinketh that if the diuell [Page] himself should minister the Sacraments, that they might bee fruitfull and effectuall: whereas Luther saith not if the diuell himselfe, that is in his owne person, as the diuell: but these are his words, ego pono, but I set downe this, Demiss. priuat. tom. 7. p. fol. 243 p. 2. that if I should afterward know, the diuell irrepsisse, to haue crept into the office of a pastor of the church, & in the shape of a man to be called to preach and baptize, &c. that the Sacraments therefore are not without efficacie. Thus they curtall and mangle his words, and alter his meaning at their pleasure.

Vntrue also it is, that the Apocalypse hath no more ancient authoritie, then the Councell of Carthage, p. 130. That Leo confirmed not, that the bloud issuing out of a certaine Crucifixe, was the bloud of Christ, pag. 131. That Gregorie 7. was not a sorcerer and adulterer. pag. 159. That it is a fabulous tale of the taking vp of diuers thousands heads of children in Gregories mote, pag. 160. That father Fox is belied, whereas he is truly alleaged contradict. 5. pag. 166. That it is a lie, that Nectarius abrogated priuate confession, contradict. 6. pag. 169. That the ancient fathers are called heretikes, contradict. 8. p. 177. That we should hold, that adulterie, murther, idolatrie, in the regenerate are no sinnes, contrad. 11. pag. 202. These apparant vntruths the Libeller vttereth, as more at large may be seene in the seuerall answers: and therefore he is worthie of Esops reward, who being asked what liers gained: [Page] That they, when they speake the truth, [...]. (saith he) be not beleeued.

Secondly, this Libeller is not free from contradictions: he affirmeth, that Saul was elected, and yet damned, pag. 191. contrarie to the opinion of Contradictions. the most learned of his side, who though they hold that a man cannot be certaine of his election, yet dare not, neither doe affirme, that election before God may be lost: nay Bellarmine writeth the contrarie, that the elect, per infallibilia media, by infallible meanes, are directed to eternall▪ life: lib. 2. de grat. cap. 9.

Likewise he seemeth to affirme, that Martyrs are not to be inuocated in the sacrifice of the bodie of Christ, falsific. 10. pag. 251. contrarie to the common practise of the Popish Church, which in the canon of the Masse prayeth to be defended by the merits and prayers of the Saints: see the answere.

Thirdly, the Libeller himselfe is full of falsifications: Falsifications. as pag. 209. contradict. 13. lin. 24. according to his doctrine of originall and eternall sanctification: where not the eternall sanctification, but externall rather and ecclesiasticall of the faithfuls children is spoken of. pag. 244. falsific. 9. he himself leaueth out diuers materiall words in Augustine, as is noted in the answere. He doth the like, pag. 247. falsific. 10. as is declared also in the defence, pag. 226. falsific. 5. in alleaging a canon of the Councell of Colen, in these words, to heare Masse, he addeth Masse, of [Page] his owne. Pag. 268. corrup. 7. he misreporteth the words inferring thus: He maketh S. Paul to affirme absolutely that faith worketh by loue. See the correction of that corruption.

Fourthly, he is found to be a corrupter of scripture: as pag. 123. vntruth 1. the scripture saith it was Samuel, whereas the scripture saith only, Saul knew it was Samuel. Pag. 141. vntruth 11. he readeth, Saul an elect and good man, 1. Samuel 9. 2. for, Saul was a goodly young man and faire.

Thus it is euident how the Libellers eyes were blinded, and hoodwinked with selfeloue toward himselfe, and hatred toward others, that while he prieth to finde faults abroad, he forgetteth his owne at home. He should haue remembred our Sauiours words to the Iewes, Ioh. 8. Si quis vestrum peccatum non habet mittat primum lapidem: He that of you is without fault, cast the first stone at her. He should haue taken the beame out of his owne eye, before he had assaied to pull a moate out of his brothers. It falleth out now to him, as Ruffinus saith: Quasi siquis furti alium incusans, id ipsum vnde alium arguit in sinu suo contegat furtum: As if a man should accuse another of theft, and hide a stollen thing in his owne bosome: Inuectiu. in Hieron. Plato, when he saw any vncomely thing to be done by others, would thus say to himselfe apart, Whether I my selfe were not such an [...]. one. Thus this carper of others, should first haue [Page] examined himselfe: whereas now the reproch, which he would fasten vpon others, of vntruths, contradiction, falsification, corruption, is cast vpon himselfe. Like as Melanthius said to Gorgias the Orator, perswading concord to the Grecians: This man (saith he) counselleth vs to [...]. peace, being not able to perswade himselfe, his wife, and maide three priuate persons to haue peace at home. And so this detector of others, is detected himselfe, of vntruths, falsifications, corruptions, and that not once or twice, but often: whereas in writing, as in warring, as Lamachus [...]. said to a souldier crauing pardon of his offence, It is not lawfull in warre to offend twice.

THE ANSWERE TO THE LIBELLERS
Introduction.

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ITremaineth now, that in few words an answer be made to the preamble to the Libell, which consisteth of two parts: the extenuation of the defender, and the chalenge of the detector.

For the first: 1. Though the defender take not vpon him to be a principall dealer in controuersies, nor to be a professed challenger, as the Libeller boldly aduentureth: but doth confesse with Augustine: Absit vt mihi apud catholicosCont. Iulian. libr. 6. c. 4. arrogem, quod tibi (apud pontificios) arrogare non pudet: vnus sum è multis qui profanas vestras nouitates vt possumus refutamus, &c. Farre be it from me, to arrogate that to my selfe among Catholikes, which you are not ashamed to challenge (among Papists) I am one amongst many that doe refute, as wee may, your prophane nouelties, as God hath giuen to euery of vs the measure of faith.

2. Yet he maketh no doubt to encounter with this chalenger, and is assured he is able to defend, whatsoeuer by him can be impugned: neither doth he shew himselfe such a terrible hackster, but that a Protestant pygmie, as he scornefully calleth him, at any time dare grapple with this Popish pusio: who euery where bewrayeth his [Page] ignorance: being neither seene in histories; for then he would not haue denied, that Leo 3. approued the bloud at Mantua to be the bloud of Christ, pag. 131. reported by Platina: nor yet haue called that a fable, of the childrens heads found in Gregories mote, p. 160. which is mentioned in the Epistle of Huldericus Bishop of Augusta to Pope Nicholas: neither would he haue made doubt of that which is alleaged out of Master Fox, concerning Luthers opinion of penance, pag. 166. As the Libeller is ignorant in histories, so neither doth he seeme to be conuersant in the Fathers: for then he would not haue doubted of Augustines opinion concerning remission of sinnes had in Iohns baptisme, p. 183. or of Origens concerning Limbus Patrum, pag. 185.

And as he is neither historian, nor read in the Fathers, so he seemeth to be no very good Grammarian: euery where writing Tetrastilon, for Tetrastylon, and in one place Apocalipse, for Apocalypse, pag. 130. lin. 14. and here, where he would seeme to be most eloquent, he writeth pigmie for pygmie, pag. 118. lin. 20. Like as another bragger one Tannerus a Iesuite in a disputation held at Ratisbone, this yeere 1602. for [...], foure times ignorantly cried out, thrusting out his throte [...]. The Libeller sheweth himselfe a right pygmie indeede, and a sillie champion, more worthie to be derided of Grammar boyes, for his pygmies skill, then Leo [Page] Bizantius that little Orator for his pygmies [...]. stature. And as meete to be serued, as the schoolmaster to whom Alcibiades gaue a blow vpon the eare, because he said, Nihil se habere Homericum: [...]. That he had no skill in Homer: as it seemeth he hath not in Greeke.

3. As for rauening wolues in sheepes cloathing, and your fardle of fables: your selues are the men, that are best knowne by this cognisance: such as the Apostle describeth: that make a shew of godlines, and denie the power thereof, &c. which creepe into houses, and leade captiue simple women laden with sinne, 2. Tim. 3. 6. which follow prophane and old wiues fables, which the Apostle would haueTheophil. Hieronym. cast away, 1. Timoth. 4. 7. Such as Theophilus writeth of to Hierome: Vtinam apud vos deponerent hypocrisin, qui occulte dicuntur subruere veritatem: I would they amongst you would leaue their hypocrisie, that secretly are said to subuert the veritie. And Origen speaketh of such: Multi sunt, qui nomen Christi habent,Hom. 3. in Leuitic. sed veritatem non habent Christi: There are many which haue the name of Christ, but the truth of Christ they haue not. True it is, that when you speake of hypocrisie, and following of fables, you speake of your owne: as Chrysippus said of one that railed vpon him: Thou hast done well, leauing out nothing, that is within [...]. thy selfe. And this which the Libeller hath obiected to vs but in word, shall be verified vpon [Page] him in deede: As a cunning artificer said to the [...]. Athenians, when another bragging workman had promised much: That which this man hath said, I will performe.

4. Concerning your counterfeit spirit, with the white sheete, and flashing firebox: I feare me that in you the euill spirit doth more then counterfeit, vsing your tongue and penne indeed, as an instrument of lying and slaundering: For he is a lier and the father thereof, Iohn 8. 44.Apolog. 3. aduers. Ruffin. And as Hierome saith: Peccare est hominis, insidias tendere diaboli: It is of man to sinne, but to lay waite, is of the diuell. And it is your owne tongue that is the flashing firebox: as the Wiseman saith, He that faineth himselfe mad, casteth firebrands, arrowes and mortall things, Prou. 26. 18. You as Hierome saith: Flammas ore conceptas tenere non potes, vtApolog. 3. aduers. Ruffin. ille Barrhacabas author seditionis Iudaicae stipulam ore accensam anhelitu ventilabat, vt flammas euomere putaretur: You cannot keepe in your firie flaming words: like to Barrhacabas the author of the Iewish sedition, which kindled stubble set on fire with his mouth, that he might seeme to cast out flames. So you, as AugustineLib. 1. cont. Iulian. saith to Iulian the Pelagian: Contumelias & maledica verba ardens iracundia libris anhelasti: Burning with wrath, haue breathed out contumelious and railing words in your booke. But your fire shall flash vpon your owne faces, as the firie furnace consumed those, that [Page] did heate it for the three children, Dan. 3. 22. And like as sluggish dogs do rend the skinne [...]. and bite the haire, but hurt not the beast: so though you snarle at the man and snatch at his person, you hurt not the cause.

5. You will not examine all his cosoning tricks, &c. that were with Hercules to cleanse Augeas stable.

It may seeme strange, that you dare obiect cosoning▪ and cunnicatching trickes, pag. 251. being so full of them your selues. Are you ignorant what your Quodlibeter hath discouered of the Iesuits exercise, which they vse to giue to landed gentlemen, as how Iohn Gerrard Iesuite gaue the exercise to Master Anthonie Rouse, Master Thomas Euerard, Edward Walpole,3. Quodlibet. art. 10. Iames Linacre with others, making them by force thereof to sell their lands, and drawing from some 1000. pound, from some 1000. marke, from one 3500. pounds, namely Henry Drurie, who became a lay brother, and was sent to Antwerp, where he died. The like practise the said deuout father vsed toward certaine yong Gentlewomen, Elizabeth Sherley, Dorithie Rockwood with others, and the Lady Mary Percie, whom he cosoned of their mariage portions, and made Nuns of themselues. These are indeede co [...]oning and cunnicatching trickes: but that as Hierome saith: Ad caeteros talpae, ad me caprearum oculos po [...]ides: You are as blind as a mole toward others, but you cast not a sheep, but a goates [Page] eye upon me. But as for Augeas stable, you are not Hercules to cleanse it, and if you were, your Popes Decretals, Clemētines, Extrauagants, Legend of lies, and other such dunghill and stable stuffe would set you a worke, you neede not seeke elsewhere. In the meane time to requite your Augeas stable, I say with Hierome against Iouinian:Lib. 1. aduers. Iouin. De tenebrosis libris, quasi de foueis serpentes protraham, ne (que) sinam venenosum caput, spiris maculosi corporis protegi: I will out of his bookes pull out the serpents as out of their holes, nor suffer his venemous head to be foulded within his speckled bodie. And as of three [...]. hundred images of Demetrius Phalereus, not one remained, but all while he liued, were destroyed: so all these monuments of the Libellers follie, shall quickly (I trust) in his sight be ouerthrowne and cast downe. And as Demosthenes was wont to say of Phocion, when hee began to [...]. speake: Now riseth the hatchet or cutting knife of my sayings: such shall our true defence be to his false detection.

Secondly, to answere in a word to his challenge of disputation and conference: that the defender should hold his hands from pen and paper, and come to trie the quarrell in the presence of her Maiesties most honorable Councell, with that fauour which the French Protestants obtayned before the French King, &c.

1. I doe not marueile, if the Libeller be loath [Page] to haue his obiections examined by writing: for he feareth least the light should discouer his iugling: as Demosthenes answered one suspected of theft, that found fault with his night studies: [...]. I knew well it grieueth you, that I burne light. And as a certaine vnskilfull Painter hauing made an euill fauoured picture of a Cocke, bid the boy driue away the true Cocks, that [...]. his vnskilfulnes might not appeare: So playeth this bungler, he would haue no other writing set by his, that his bold ignorance be not descried.

2. As for triall of the quarrell before the honorable Lords, as I willingly embrace the Libellers challenge, and am readie to take vp his gantlet, if it shall so seeme good to their Honors: So in the meane time I send him this Newyeeres gift: & say no more, then Archidamas to the Ele [...]ans: That it was good for them to be quiet. And [...]. where he telleth vs, he will fall to it roundly pell mell, with push of pike, that saying of Pau [...]amas will very well fit him, to a certaine impotent man that gaue counsell for warre: I would ye did strip your selfe naked, that we may see what [...], &c. manner of man giueth this counsell to fight. So I could wish that this champion would shew himselfe, that we might see what a proper man he is to maintaine such a quarrell: which till it may be had I send him this posie of Hieromes: Moueat manum, figat [...]lum, eum ad libros prouoco, loquamur scriptis vt de nobis tacitus lector iudicet cum ad libros venerit, & pedem [Page] pedi cōtulerit, tune sudabit, tunc haerebit, &c.Ad Domnionem. Let him put his hand to his penne, I prouoke him to his booke, let vs conferre by writing, that the reader by himself may iudge of vs: when he commeth to write, and setteth foote to foote, then he will sweate and sticke fast, &c.

3. Because our aduersaries doe make great brags, and pretend a desire, that a free disputation and conferēce may be had, I will briefly shew, that they intend nothing lesse, then to haue the trueth decided by a sober and indifferent conference, but onely to shew their wrangling spirits and froward nature, as may appeare by experience alreadie had of their attempts on that behalfe. First, in the disputation held at Westminster in the beginning of her Maiesties raigne, the popish disputers did behaue themselues very frowardly: 1. Where The peruerse behauiour of Popish disputers. they were appointed to deliuer their minds in writing, they contrariwise appointed one to repeate their minde in speech. 2. When he had finished, they were asked if they had any more to say, and they answered no: yet afterward when the Protestants had propounded their writing, they said they had much more to say. 3. Vpon the second day, whereas they were appointed to conferre of the second question, the popish Bishops stood vpon it, that they would first tender their minde in the first question. 4. They alleaged that they were commaunded to prouide their writing in Latin, whereas neuer any other order was taken, but that they should write in English. 5. Whereas [Page] they were appointed to begin, they utterly refused, and so through their wilfulnes the disputation brake off. See the report hereof penned by Master Fox. pag. 2119.

Of the like cariage were certaine Iesuites, Hungerus, Gretserus, Tannerus, that disputed at Ratisbone this last yeer 1602. with Hunnius, Helbronnerus, with other Ministers of the Augustine confession: 1. They before they would dispute, would haue the Ministers to proue themselues to be of the Church, and that they had the spirit of God. 2. They propounded a question impertinent concerning Vbiquitie. 3. In their disputation Tannerus, with histrionicall behauiour, lowd outcries, scurrilous scornings, and unseemely gibings, pudoris claustra perrupit, became impudent, as the reporter writeth. 4. Whē he could not answere, he said nothing, but nego consequentiam, nego consequentiam, I denie the consequence, I denie the consequence. 5. Plus centies clamatum, respondeatur in forma: Aboue an hundred times they cried out, answere in forme. 6. They refused to dispute in the Germane tongue. 7. When the Scriptures were alleaged, they answered nihil ad rem, nothing to the purpose: ex Egidio Hunnio. Before this a conference was appointed at Wormes, where because the Protestants would haue the Scripture to be the iudge of controuersies; the Colloquie was broken off. In like manner the Colloquies at Aldenburge, Mompelgard, Baden, by like occasions [Page] were without fruite: ibid. And here (I thinke) I see the old peruerse Donatists come foorth againe vpon the stage, who in like manner behaued themselues in the Collatiō with the Catholike Bishops. 1. Where it was agreed that eighteene onely of each side should come to the conference, the Donatists would haue all of their side admitted, which were all assembled to the very aged men that could not come. 2. They alleage, that the day prescribed for the conference was past, and would haue had the Catholikes proceeded against by default, where they were not faultie at all. 3. They required the presence of Collat. 1. diei ex Augustin. breuicul. collation. all the Catholikes that had subscribed, least any might be rehearsed that were not Bishops: whereas they had foisted in ones name, whom they (to make a cleanly excuse) affirmed to be dead in the way. 4. Whereas the Catholikes said they had 120. Bishops more at home, the Donatists affirmed the same for themselues, whereas they had said before, they were all come to the very aged men. 5. They desire a respite of sixe daies, which Collat. 2. diei. was granted them. 6. They contend, quinam erant petitores collationis, which of them were the first mouers and crauers of that collation. 7. The Donatists striue for the name Catholike. 8. They obiect that the Catholikes did defend alienam causam, a cause not belonging to Collat. 3. diei. them. 9. When the Catholikes began to prosecute their matter, the Donatists with noise interrupted them, and would not suffer them to proceede, [Page] and hardly could the President of that disputation Marcellinus obtaine their silence and patience. 10. When as they were bid to sit, they wilfully refused, saying, It is written, I will not sit in the assemblie of the wicked. 11. When the Critensian Councell was alleaged, they tooke exception against it that it had consulem & diem, the Consul and the day, otherwise then ecclesiasticall decrees haue, which was vntrue, as the Catholikes shew both by the ancient prophesies, that bare date of the yeere, and the Councell of Melchiades. 12. They take exception, that Lib. post. collation. sentence was giuen against them in the night. And by these and such other friuolous allegations, that Collation was made frustrate.

Now because he maketh mention of the fauour which the French Protestants obtained with the King for a conference: I will briefly also shew, what manner of fauour it was, and how indifferent the proceeding there vsed. First, the Lord of Plessis desired, that whereas the Bishop of Eureux pretended diuers authors to be corrupted in his booke against the Masse, that his whole booke might be examined, which could not be granted. Secondly, whereas the Bishop had taken exception to 500. places, Plessis required, that the rest might be held as iustifiable, which neither was yeelded vnto. Thirdly, that the Bishop should propound those 500. places to the Lord Plessis, that he might make satisfaction: but neither could this be obtained, pag. 8. Fourthly, [Page] the Bishop would haue Plessis proceeded against The conference betweene the B. of Eureux, and the Lord of Plessis, before the French King. for default of appearance, being vncalled and vncommanded, pag. 5. Fiftly, he is denied his action of slaunder against the Bishop, if he could not proue the 500. places pretended to be corrupted. Sixtly, the issue is this, Plessis must presently without further warning make satisfaction vpon the opening of the booke, or els it should be examined in his absence, pag. 11. and so about two of the clocke in the night the Bishop sent him 60. places, to the which he should make satisfaction the next day at eight of the clocke. So these 500. places were brought to 60. but only nine of them were discussed: in some of them the iudges suspended, in some they gaue sentence with Plessis, in some they were importuned by the Bishop to giue their verdict: in the rest they shewed too much partialitie in iudging otherwise then there was cause. The report of this conference is extant, translated out of French. Now all men may see, that these popish challengers stand altogether vpon aduantages, and call for a disputation, not because they are able to say more then their forefathers, or can expect any better successe, but to set a good face vpon the matter, that they should not seeme to say nothing. A wrangler cannot want words: and they care not, as Ambrose saith, Vt intus in animo perdat, foris victor abscedat: Though they lose a good conscience within, so they may get the victorie without. And such are their disputations, as Hierome saith of [Page] the Luciferians: Inconditam disputationemAduers. Luciferian. nox interrumpit, consputa pene inuicem facie recesserunt: The night brake off their disordered disputation, and spitting one vpon anothers face they departed. Yet a sober and modest conference, without facing and brauing in words, [...]ailing speech, peruerse and froward behauiour we mislike not (but that there is small hope to bring the aduersarie to it) such as Ambrose speaketh of: Collatio inter seruos Dei esse debet,In 2. Tim. [...]. 2. non altercatio: There should be a collation, not contention betweene the seruants of God.

4. It grieueth you, that I call the popish religiō the owle-light of Rome, which alwaies hath been taught (you say) in a visible Church. I thinke the comparison is fit enough, seeing you refuse the light, as all euill doers hate it, Ioh. 3. v. 20. and will not be tried by the Scriptures: as some of your crue in a late colloquie, when it was alleaged, that Scriptura est norma fidei, The In colloquie Ratis [...]onae habit. anno 1602. ex Egid. Hunnio. Scripture is the rule of faith, answered, Hoc esse fontem omnium haerese [...]n, that this was the fountaine of all heresie. Ambrose cōpareth heretikes to the Owle, Quae grandibus oculis tenebrarum caligines diligit, splendorem solis horrescit: Which doth with great eyes loue darknes, Serm. 43. but abhorre the Sunne light. Your Church hath indeede been visible, but to the eyes of the world, as the darknes of the night is visible to Bats and Owles, and as the Cimmerians see one another, though they haue no Sun light, neither [Page] beleeue that there is any. And though your number hath been greater (though in England it neither is, nor euer I trust shall be) wee may say to [...]. you as Zeno of Theophrastus, that had more schollers: His queere is greater, but mine singeth sweeter.

Lastly, as for the yuie todde of his parish of Barley, take you the yuie todde to your selfe, as the fittest bower for such a nightbird, that concealeth his name and dare not shew his face: and [...]. as the yuie doth catch hold vpon euery occasion; so the least rubbe in your way moueth you to quarrell. But it troubleth you, that pastor [...] are resiant in their parishes and charges to instruct their flocks and keepe out the wolfe: which course if euery Minister did take (as were much to be wished) such foxes as you are would soone be chased out of their holes and dennes, where ye priuilie lurke. This is the cause why you enuie parishes that benefit which they reape by the presence of their pastors, whereby you want that opportunitie, which you desire, to seduce the people: for as Hierome saith: Statim vt oues suas recedere velle de proprio grege viderit, diabolus fremit, irascitur, furit, perire sibi existimans, quicquid Christo seruatur: The diuell as soone as he seeth, that his sheepe will goe from him, he fretteth, rageth, thinking it a losse to him that is gained to Christ.

I say no more at this time, but pray as the Apostle saith, that God may giue you and the rest [Page] (that are blinded) repentance, that yee may know the truth, and come to amendement out of the snare of the diuell. And I would haue you thus thinke, as Hierome saith: NostraDialog. 3. aduers. Pelagian. correptio viuificatio est, vt haeresi moriens viuas catholicae fidei: Our correption is but a viuification or quickening, that dying vnto heresie you may liue to the veritie. And as Agesilaus [...]. sent this salutation to vaine Menecrates: that he wished him a sound mind: the like I wish vnto you: from hence foorth I would you did not put vs to more busines to your owne cost: least as Demades said to the Athenians, that they [...]. neuer would decree or agree vnto peace without blacke garments, when they first had smarted for their rash aduentures: so you be forced to hold your peace with griefe and shame. If reason will content you, you are answered: but if you will brabble still, I can affoord you a moneths worke at any time, as I haue done now, though I desire to be occupied in more profitable studies: And so I conclude with Hierome against Vigilantius: Si dormitantius in mea rursus maledicta vigilauerit, nequaquam illi breui lucubratiuncula, sed tota nocte vigilabo: If this drowsie writer shall watch againe to raile and speake euill of me, I will awake for him, not by short fits, but whole nights. Thus for this time I take my leaue of you (Christian and curteous reader) wishing you heartily to farewell in the Lord.

Your heartie welwiller in the Lord, and seruant to all that ser [...]e God, A. W.

TO THE MOST HONOVRABLE AND RIGHT NOBLE LORD, the Lord Dukes Grace of Lenox: A. W. wisheth encrease of grace and vertue in this life, and euerlasting saluation in the next.

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THe holie Euangelist S. Luke writing his Gospell to noble Theophilus, saluteth him by the name of [...], that is, most worthie or excellent: and the same Euangelist, doubteth not to call the brethren of Beroea, [...], more noble Act. 17. 11. and honourable, because they receiued the word with all cheerefulnes. Whereby the Scripture teacheth, that vertue and pietie doe bring foorth true nobilitie: diuine grace being added to a [Page] noble race doth make it more honourable: and true Religion graft into a Princelie generation, is more admirable. For whereas to bee highly descended of an ancient house, is but an humane priuiledge: as hee well saith, Noble birth is excellent, but yet a gift from [...]. the parents. True pietie doth make vs (as the Apostle saith) that we be [...], partakers of the diuine nature, 2. Pet. 1.Plutar. de liber. educan. vers. 4.

This your Grace, I know, and am well assured is not ignorant of, nor vnexpert in: and as your owne nation doth hold you a right Christian Peere, and both a zealous professor, and a constant protector of the Gospell; so wee trust, that this Church and Countrie, to the which you are happily arriued, shall finde you. One said of Plato: Non accepit Seneca. Platonem nobilem Philosophia, sed fecit: Philosophie receiued not Plato noble, but rendred him: he was not noble when he entred, but noble after he had profited in the studie of Philosophie. But your Honour both the Church receiued noble by natural propagation, [Page] at your first entrance; and by continuance shal make you more noble by the fruites of your spirituall regeneration. Iphicrates, when one Harmodius descended of the auncient and noble Harmodius, obiected to him the basenes of his birth, thus prudently answered: [...]. My nobilitie beginneth in me, and yours endeth in you. But, your Honour (noble Duke) as it began not with you, being deriued from your honorable parents; so, I trust it shall not die or end in you, being continued by vertue.

Now then, seeing God hath exalted you to the honour of this life, aduanced you to the fauour of your Prince, hath giuen you both the priuiledge of nature in your noble condition, and the praeeminence of grace in your Christian profession; it must be your care to honour God, who hath so highly honoured you: to be a faithfull Steward (according to your honourable name) of your greatnes, that Religion by you may flourish and waxe great, of your fauour with your Prince, to countenance the truth, and promote good causes. [Page] We hartely pray, that you may be to his Maiestie, as an Hur to hold vp Moses Exod. 17. hands, which we trust notwithstanding shall remaine steadie without any prop, and as a faithfull Eliakim to be as a sure naile, vpon the which wee may safelyIsai. 22. 24. hang (next vnder our Hezekiah) the vessels of the Church, the affaires of Religion. God make you as a Ionathan to Dauid, a friend to the faithfull, as an Ahikam Iere. 26. 24. to Ieremie, a Patrone of the Prophets, as a Gamaliel to the Apostles, aAct. 5. mediatour and aduocate for the innocent.

Concerning my enterprise at this time: as I haue alreadie presented to his Christian Maiestie, a generall treatise of all controuersies of Religion betweene vs and the Papists, as a pledge of my seruice and dutie, and testimonie of my ioy: so vnto your Grace as a principall helper vnder him, and a pillar and Peere of the kingdome, I haue beene bold to offer this small book (a defence of my former writings against the cauillous aduersarie) as a token of my loue, and signification of that hope, [Page] which we all conceiue of you.

I will presume no further at this time to be troublesome: I hartelie wish vnto you the Prophets Agurs moderation, that you be neither too much lifted vpPro. 30. 8. with prosperitie, nor pressed downe with aduersitie: like vnto Phocion, that [...]. noble Athenian, that was neuer seene either to laugh, or weepe: not to reioyce too much in worldly preferments, nor to grieue too much at crossing discontentments: yea I say with S. Paul to Agrippa, God make you like that worthie Apostle, [...], not onely almost, Act. 26. 29. but altogether, in the knowledge of Gods word, in faith and zeale: That as Zacharie prophecieth, Holinesse shall Zach. 14. 20 be written vpon the horse bridles: that your triumphes, your warfare, your martiall feates, may be consecrate vnto God and sauour of religion: that it may be said of you as Ambrose writeth of a religious Earle: Quantum imperatori Ambros. serm. 89. in bello militat, tantum & in pace militat saluatori: He warreth in battell for the Emperour, in peace for our Sauiour. And as hee againe saith: Sub tectum [Page] tuum iam sa [...]uator ingrediatur, &c. Let Christ now enter vnder your roofe, into your house, your familie, your heart, that you may enter vnder Christs roofe and kingdome in heauen: to whom be praise for euer.

Your Graces readie to be commaunded in the Lord, ANDREVV WILLET.

THE FIRST PART OF SVRMISED VNTRVTHS.

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THe Libeller hath thought good, to sorte out his vncharitable slaunders into foure rankes, of vntruths, contradictions, falsifications, corruptions of Scripture, and of euery kinde, he hath produced thirteene places. Thus this blinde harper, or malicious carper, hath set vs forth an harsh song of foure parts, and euery part to be played vpon thirteene strings: but his false descant shall soone appeare, and his lying dittie bee displayed. Emerepes one of the Lacedemonian Ephori, of nine strings of the Musitian Phrynides instrument, did cut off two, thus saying vnto him: Noli maleficium musicae inferre: That he [...]. should not corrupt or marre good musicke: but we will cut asunder all this vnskilfull harpers strings, that he offer no longer disgrace, Non Musicae, sed Theologiae, not to harmonie, but to Theologie.

This false Detector, after long studie and great deliberation, hath culled out of the [Page] two bookes of SYNOPSIS and TETRASTYLON, thirteene places of each sort, in all two and fiftie: I maruell, that his Lynx eyes could spic out no more faultes, that in thirteene hundred pages, hee hath noted but thirteene supposed contradictions, & of thirteene hundred allegations almost of Fathers, could finde but thirteene pretended falsifications, and of thirteene thousand places of Scripture well nie, doth but challenge, and that fal [...]ely, thirteene to be corrupted.

This sharpe Censurer, seemeth to haue bin diuers yeeres in hatching of this Cockcatrice egge, that is now burst forth into a serpent: for he confesseth that he began to note his places, before he had view of the last booke, p. 124. he meaneth the last edition of SYNOPSIS, which was Anno 1600. The other edition which he followeth, came forth Anno 1596. so that he may well be thought to haue spent foure or fiue yeeres in this profitable studie, or so long it may be esteemed, since first he had such purpose: it he had giuen his mind all this while as carefully to haue sought out the [...]ruth, as hee hath bent and opposed himselfe against the truth, his eyes might haue been open [...]d to see, and his iudgement reformed to confesse the truth. But it falleth out to him, as Augustine saith:De natur. & grat. lib. 1. c. 25. Procliuiores s [...]m [...]s quaerere potius, quid contra ea respondeamus, qua nostro obijciuntur errori, [Page] quam intendere, quam sunt salubria, vt careamus errore: We are more ready to seeke what to answere to that which is obiected against our error, then to marke how wholesome it is, that we may be without error. But notwithstanding his great endeuours, malitious cauils, proude bragges, the truth will not be outfaced, nor the righteous cause suppressed: as the Psalmist saith, The Lord shall bring forth thy righteousnesse as the light, and thy iudgement as the Noone day, Psalm. 37. 6. Of these 52. pretended forgeries, he shall not be able to iustifie one by true and sincere dealing: that it may be said vnto him, as Augustine in the like case: Ostendere hoc non potes, Cont. Petilian. libr. 2. cap. 98. non quia ingenium deest, sed quia bona causa: You are not able to shew (that you take in hand) not because you want wit, but a good cause. The libeller hath craftie wit enough to shew malice, but he wanteth truth to iustifie his bad cause. Now to the matter.

THE FIRST PART OF THE Libel of slaunderous vntruths.

The first Slaunder.

THe author of SYNOPSIS is challenged, for saying, that the Canonicall Scripture saith not, that it was Samuel, which appeared to Saul, but that Saul so imagined, and thought it [Page] to be Samuel: A manifest vntruth (saith the Libeller.) For the Scripture saith that it was Samuel, and not that Saul so imagined. p. 123.

The Defence.

FIrst, if this be such an vntruth, why doth he not charge Augustine with it? for he saith it was phātasma, & imaginaria illusio diaboli, a phantasie, and imaginarie illusion of the diuell, libr. ad Dulcit. qu. 6. and he saith, imaginem Samuelis, that the image of Samuel Samuel appeared not to Saul. being dead, did foretell true things to Saul the King, lib. 2. de doctrin. Christian. c. 23.

Secondly, Augustine doth not only so affirme, but prooueth it could not be Samuel: 1. because he was raised by witchcraft. 2. because it were contrarie to the Scripture, that saith, God answered not Saul by Prophets. 3. he telleth a lie, in saying Saul should bee with him: for there is great distance betweene the righteous and the wicked in the next world. 4. because true Samuel would not haue suffered himselfe to be adored. See more of Augustines reasons, Synops. pag. 353. The cauiller should haue done well to haue confuted Augustines reasons.

Thirdly, their owne Gratian thus alleageth out of Isidore: If any man because of the storie, thinke that those things ought not to be pretermitted, which are expressed in the words, he doth [Page] well: Si tamen minime istud veri capit rationem, sed ad visum & intellectum Saul. Ne (que) enim reprobus factus potuit bonum intellectum habere, &c. So that it be not taken to be so done in deede, but to Sauls sight and vnderstanding: for he being become a reprobate, could haue no good vnderstanding. He proceedeth further: Historicus mentem Saulis, & habitum Samuelis descripsit: The historie writer hath described the minde of Saul and habite of Samuel, expressing those things which were done and seene; pretermitting, whether they were true or false. Sic Gratian. can. 26. qu. 5. cap. 14. If the defender then haue vttered an vntruth, Augustine, Isidore, Gratian are culpable therein, for saying it was not Samuel in deede, but to Sauls vnderstanding.

The Libeller, not the Defender, hath here vttered an vntruth: for the Scripture saith not, it was Samuel, but onely, Saul knew (or as1. Sam. 28. 14. the vulgar Latine readeth) intellexit, vnderstood it was Samuel: it was not then Samuel in deed, but to Sauls vnderstanding, as their owne translation; or to Sauls imagination, as Augustine; or sight, as Isidore saith before alleaged. I say then to the Libeller, as Augustine to Petilian the Donatist: Videsne, quemadmodum ista non sententia, sed vesica, non solum inani sono, sed in capite vestro crepuerit: See you not how this your challenge as a bladder is [Page] broken with a vaine crack vpon your owne head? lib. cont. Petilian. 2. c. 101.

The second Slaunder.

A Manifest vntruth (saith the Libeller) that wee reade Genes. 14. vers. 18. obtulit, he offered bread and wine: for we reade not so, but protulit, he brought foorth, as our Bibles do testifie. A lie also it is, that by force of that word we would establish the sacrifice of the Masse. pag. 123.

The Defence.

FOr the first: 1. Andradius denieth not, but that in some copies, is read, obtulit, he offered: Andrad in 4. defension. 2. Bellarmine thus alleageth out of the canon of the Masse: Quod tibi obtulit summus tuus sacerdos Melchisedech: Which thy high Priest Melchisedech offered vnto thee, libr. 1. de Miss. cap. 6. 3. The Rhemists affirme, that Melchisedech did offer in bread and wine: Annot. in Heb. sect. 8. It is false therefore, that none of them reade obtulit, be offered.

Secondly, Bellarmine, though he reade, protulit, he brought foorth; yet vpon the vse of that word he groundeth the sacrifice of bread and wine: and saith, that it is idem, quod offerre, all one, as to say, offer: the word [...] iatsah, [Page] signifieth to bring foorth, yet it is alwaies (saith he) in the Scripture restrained to sacrifice: lib. 1. de Miss. c. 6. And againe, wherefore with these words (saith he) brought foorth bread and wine, are those ioyned, and he was a Priest of the most high God, Nisi vt intelligeremus panē & vinum à Melchisedecho prolatum, vt offerretur Deo: but that wee should vnderstand, bread and wine to haue been brought foorth of Melchisedech, to be offered to God? Let any indifferent man now iudge, whether Bellarmine doth not by force of that word, which is the same (as he saith) as to offer, and the Rhemists which say, Melchisedech offered in bread and wine, establish the sacrifice of the Masse.

Both these lies then and vntruths, are forged out of the Detectors malicious braine, and shaped in his vncharitable conceit: so that we may say to him in Augustines words: Homini homo falsus docendus, fallax cauendus; prius magistrum bonum, posterius discipulum cautum desyderat: A false man is to be instructed, a deceitfull to be auoided; the first requireth a good teacher, the latter a warie learner: Academic. 2. 5. Though I be out of hope to reforme this false slaunderer, yet I trust the reader will take heede of such a deceiuer.

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The third Slaunder.

SYnops. p. 63. of the latter edition: because it is affirmed, that the Communion in one kind, was forged and inuented, and decreed in the Councell of Constance not aboue two hundred yeeres agoe: A grosse vntruth, saith the Detector, because both Thomas Aquinas and Alexander Hales long before allow the Communion vnder one kind, and the same Councell of Constance saith, it was consuetudo ab ecclesia diutissimè obseruata, a custome long obserued of the Church.

The Defence.

FIrst, who seeth not the cauilling spirit of this Libeller, that hunteth after syllables, and catcheth after words: the defender was not ignorant, that this superstitious vse of receiuing in one kinde, was in hammering and deuising before the Councell of Constance: but that it then onely began to be enforced and decreed as necessarie to be obserued of all, that no Priest vnder paine of excommunication should minister vnder both kinds to the people: so that the forging, inuenting, decreeing spoken of, is vnderstood of the necessitie of so receiuing (whereas it was free before) which was first inuented, forged and imposed by that Councell.

[Page]Secondly, that no such thing was generallyCommunion in one kind not ancient. obserued before, it is euident. Concil. Matisconens. 2. can. 4. celebrate about anno 600. and Concil. Vormatiens. can. 31. anno 800. and Concil. Bracarens. 3. can. 1. anno 670. or thereabout: all which Councels allow the Communion vnder both kinds: as they are alleaged, Synops. pag. 560. to the which I referre the reader.

Thirdly, Alexander Hales cited by the Libeller, is alleaged by Bellarmine to bee of a contrarie iudgemēt to the rest of the Schoolmen: whose opinion was, that more spiritual fruite was receiued by communicating vnder both kinds then in one: in 4. part. sum. qu. 53. memb. 1.

Fourthly, what though this superstition might begin before the Councell of Constance; yet it is cleere, that it was but an humane inuention, which is the thing the Defender would shew: and this may appeare by the confession of the Councell it selfe: that non obstante, notwithstanding Christ did minister the Sacrament vnder both kindes of bread and wine, &c. & similiter licet in primitiua ecclesia, &c. and likewise though in the Primitiue church, this Sacramēt were receiued of the faithfull vnder both kinds: yet for all this it was decreed, that this custome, was rationabiliter introducta, brought in vpon good reason.

I say then with Augustine to this shamelesse [Page] gainsayer, that laboureth to conquer with lies: Non bonum est homini hominem vincere, sed bonum est homini, vt eum veritas vincat volentem, quia malum est homini, vt eum veritas vincat inuitum: It is not good for a man to ouercome a man, but it is good for a man willingly to giue place to the truth: for it is euil for a man against his will to be ouercome of the truth, epistol. 174. So it were better for this slaunderer to be ouercome of the truth, and to confesse his fault, then to seeke to ouercome with li [...]s.

The fourth Slaunder.

SYnops. pag. 6 [...]. the name Christian was vsed in the Apostles time, and by the Apostles 1 themselues allowed: but it is not certaine that the name Catholike came from the Apostles. This the Libeller calleth a certaine vntruth2 and a lie: because in the Apostles Creede, we are taught to beleeue the holie Catholike Church and S. Iames Epistle hath the title of3 Catholike Epistle.

The Defence.

FIrst, though it might be proued, that the1 Apostles were the authors of the name Catholike, yet is it not so certaine, as that the name Christian, came from them: because [Page] this is directly expressed in scripture, Act. 11. vers. 26. The disciples of Antioch were the first that were called Christians: but for the nameThe name Christian more ancient then Catholike. Catholike, no such proofe out of Scripture can be alleaged. Wherefore in a charitable construction, the words may be taken comparatiuely, that one is not so certaine as the other.

The Creed called the Apostles, is no Scripture,2 but collected out of it, and agreeable to it: neither is it certaine whether it were made by the Apostles: as it may appeare by that which Cyprian writeth of the article of the descension: Sciendum est, quod in Ecclesiae Romanae symbolo non habetur additum, &c. It is to be knowne, that in the symbole of the church of Rome it is not added, he descended into hell, nor in the Churches of the East: Cyprian in symbol. If then the Apostles by their Apostolicall authoritie had set foorth the Creed, it had been great presumption afterward to haue added vnto it. Pacianus also Epistol. ad Symprosian. thus saith: Sed sub Apostolis, &c. But thou wilt say vnder the Apostles no man was called Catholike: admit it was so, yet graunt this, when after the Apostles there were heresies, &c. did not the Apostolike people require their surname, whereby they might distinguish the vnitie of the incorrupt people? &c. Pacianus seemeth here to grant that the surname Catholike was not vsed in [Page] the Apostles time: let the Libeller also giue him the lie: and consequently his opinion must be this, that the Apostles Creede was not then collected, for there the name Catholike is found, which hee admitteth not to haue been in the Apostles time in vse.

Thirdly, is the Detector so ignorant, that3 he knoweth not, the title to be no part of the Epistle, and therefore not to be of Canonical authoritie, as the Epistle itselfe: for if it were so, the Fathers would not haue doubted, whether S. Paul were the author of the Epistle to the Hebrues, seeing it beareth that title in the originall: as Tertullian doth ascribe it to Bernabas, others to Luke, or Clement, as Hierome testifieth, catalog. scriptor. Oec [...]menius also doth entitle it only the epistle to the Hebrues, and so doth Hentenius a Papist translate it. Wherefore the title of Catholike to S. Iames epistle proueth not that name to haue bin vsed in the Apostles time: for the titles of the epistles and the postscripts were added afterward by those which copied them foorth.

I maruell then that the Libeller is not ashamed to accuse the author of a lie, for saying, it is not certaine that the name Catholike came from the Apostles: I say with Augustine: Miror si habet in corpore sanguinem qui ad haec verba non erubescit: Imaruell if he haue any [Page] bloud in his bodie, that blusheth not to vtter such words: epistol. 164.

The fift Slaunder.

SYnops. p. 115. That the Fathers of the cruell Inquisition cannot erre: is noted for an vntruth and bold assertion, and an abominable lie.

The Defence.

FIrst, what will not this vnshamefast Libeller dare to obiect, charging the writer so vntruly and vnhonestly with a lie for this, as though he had deuised it of his own head: Master Fox out of a good author thus reporteth: The Spaniards, and especially the great Diuines there doe hold, that this holie and sacred Inquisition cannot erre, and that the holie Fathers the Inquisitors cannot be deceiued. p. 930. col. 2. edition 1583.

2. This further appeareth, for that the Inquisitors doe minister an oth to the King and Nobles in these words: Your Maiesties shall sweare, that you will fauour the holy Inquisition, and giue your consent vnto the same, and that you shall not by any manner of meanes hinder and impeach the same, p. 931. Ex quint. part. Martyr. Gallic. impress. pag. 474. Is it then like, that they would absolutely bind Princes to maintaine their proceedings, if they had not this conceit thereof, that they could not erre? for [Page] otherwise to require the Magistrates assistance to vphold their erronious and vniust censures (if they tooke them to be such) were a presumption intolerable: yea, and the decree of Vrbane the 4. were without all shew of reason: Statutum ciuitatis, &c. That the statute of any citie is of no force, where by the businesse of the Ioquisition is hindered: Sext. decretal. libr. 5. tit. 2. c. 9. if so that they did thinke the Inquisitors could erre: for then that exception should haue been inserted into the decree.

3. It is Bellarmines position: Concilia particularia à Pontifice approbata errare nonposse: That particular Councels being approued of the Pope, cannot erre: libr. 2. de concil. authoritat. c. 5. But the particular Councels, assemblies, and commissions of Inquisitors, are ratified and confirmed by the Pope: Sext. decret. libr. 5. tit. 2. c. 11. Clemens 4. Ossicium inquisitionis contra haereticos, &c. Apostolica authoritate commissum: The office of luquisition against heretikes, committed by the Apostolike authoritie. This then must be the conclusion from their owne principles, that the Commissioners of the Inquisition cannot erre.

Thus are we and our brethren, the Ministers of the Gospell charged with lying, when we truly report the opinions of our aduersaries: the Libeller must not thinke to carrie away [Page] the victorie with lies. I may say vnto him, as Aristippus to a Sophister, that went away [...]. from him criumphing, as though he had conquered him: Abeo suauius te, qui me refelleris dormit urus, &c. I depart to sleepe more sweetely, then thou which hast refelled me. So the defender, being thus most falsely traduced, shall finde more quietnesse of conscience then his accuser. For as Hierome saith well: Apud Christianos, non qui patitur, sed qui facit contumeliam miser est: Among Christians, not he that suffereth, but he that offereth contumely, is wretched: Hieron. Tranquill.

The sixt Slaunder.

SYnops. pag. 227. The auncient manner of election vsed in Rome for a thousand yeeres together, was▪ that the Bishop there should be elected by the whole Clergie, with the consent of the people, and confirmation of the Emperor: a notable vntruth, because 23. of the Popes were martyred by the Pagan Emperors, &c.

The Defence.

NO vntruth is here vttered at all. 1. The writers meaning is plaine enough, but that the Libeller is disposed to cauill, not that continually without interruption that forme was obserued of election 1000. yeeres [Page] together, but that it continued till 1000. yeers after Christ, and all that while no other order was prescribed for the election of the Romane Bishop: and so he expoundeth himselfe afterward, pag. 228. lin. 20. This was more then a thousand yeeres after Christ: the words then are to be vnderstoode, not inclusiuè, as though that forme was perpetually and precisely kept all that time, but exclusiuè, that during that time, no other order was instituted.

2. And an indifferent reader may take these words to bee spoken, not coniunctim, ioyntly together, as though euery one of those three, the consent of the Clergie, people, Emperor, were had in euery election, but rather diuisim, to vnderstand them sunderly, that for 1000. yeeres, one or more of those orders onely were vsed and none other. And so it is euident, that euen vnder those heathen Emperors, the consent of the Clergie and people was required, as Cyprian reporteth of the election of Cornelius: Factus est Episcopus de Dei & Christieius iudicio, de Clericorum pene omnium consensu, de plebis quae tunc affuit suffragio: He was made Bishop by the iudgement of God and his Christ, by the consent almost of all the Clergie, and suffrage of the people then present: Cyprtan. lib. 4. epist. 2.

3 And yet more fully to stop the slaunderers mouth, it were no hard matter to [Page] proue, that those first 300. yeeres of the Pagan Emperours excepted, the Emperour for a thousand yeeres did beare some stroke in the election of the Romane Bishop, and was not vtterly excluded till the time of Clement the 5. about ann. 1300. before which time the new deuice of election by the Cardinals only was not fully established: as it may appeare by the constitution of Clement. lib. 1. tit. 3. ca. 2. Ne Romani electioni pontificis indeterminata opinionum diuer sitas, aliquod possit obstaculum afferre, &c. Least the diuersitie of opinions vndetermined, might bring some let to the election of the Romane Bishop. By this Pope also it was decreed, that vacante imperio, during the vacancie of the Empire, the Pope doth, imperatori succedere, succeede the Emperor: Clement. lib. 2. tit. 11. ca. 2. Thus the Emperour was perfectly excluded from the Popes election, when as the Pope intruded into his office. Bellarmine also granteth, that the electiō by Cardinals began but ann. 1179. de Cleric. lib. 1. c. 9. So that by his reckoning, so long the Emperour did beare sway in the Popes election.

I trust by any of these answeres the defender is freed from this false charge. The Libeller should haue been better aduised, then to blot so much paper with so many lies, that may bee so soone wiped away. Zeuxis the Painter being reprooued for his slow painting, [Page] answered, that hee tooke a long time to paint, because he would haue it last long, which he painted. But the Libellers painted lies, which he hath been so long in colouring, shall in short time all I doubt not be dashed out: he should haue done well to haue followed Hieromes counsell to Ruffinus: Qui mendacij alterum criminaris, desinas ipse mentiri: You that accuse another of lying, should forbeare lying your selfe: Apol. 2. cont. Ruffin.

The seuenth Slaunder.

SYnops. pag. 583. Neither Lay men, nor midwines are authorized to baptize amongst vs: this is noted for an vntruth, for both of them are allowed (saith the Libeller) by the Communion booke to be ministers of that Sacrament.

The Defence.

FIrst, the Communion booke, where it setteth down the order of priuate baptisme, maketh mention neither of lay men, nor womenLay men and women not authorised to baptise in the Church of England to be ministers thereof, howsoeuer indirectly by consequence some haue so collected: therefore there being no expresse mention of either lay person, or woman, it cannot be so affirmed, that the book doth allow and authorise any such baptisme.

[Page]Secondly, whereas the resolution of doubts is by the booke referred to the iudgement of the Ordinarie, as it may appeare in the preface to the Communion booke: our Ordinaries haue thus resolued this doubt, that the booke hath no such meaning to approue any baptisme of such.

Thirdly, the practise of our Church confirmeth the same. For such lay men, or women as take vpon them to baptize are to be presented, and are punishable by the Ordinarie for the same: yea they which are allowed to bee publike Readers, and no more, if they take vpon them to baptize, are subiect to the censures of the Church.

Wherfore if neither the letter of the book, nor the sense which is giuen thereof, nor the practise of our Church (to the which chiefly the words excepted against are referred) doe allow any such to baptize, it is a great slaunder of our Church, which hee vttereth, that lay men and women are allowed by the booke for ministers of that Sacrament. Therefore this vntruth may be returned vpon the deuisers head, and noted both for a rash & vntrue censure. Simonides was wont to say, that he neuer repented him for holding his peace, but for speaking, often. And if this cauiller had been silent, he might haue been blamelesse, whereas his hastie pen will purchase him a blot, but that he concealeth his name, and hideth his [Page] face, that we cannot see him blush: I say vnto him as Ruffinus: Ad incusandum non mo [...]et fidei diuersitas, sed peruersitas animi: Not the diuersitie of faith, but the peruersitie of his affection hath made him an accuser.

The eight Slaunder.

BEcause it is said, Synops. pag. 29. that Tobie and Iudith were neuer taken for Canonicall, till of late it was decreed by Councels of no great antiquitie: for in the Laodicene Councell, and other ancient Councels they were deemed not to be canonicall. A notable vntruth, because1 they are numbred among the Canonicall bookes in the third Councell of Carthage, anno 47. where Augustine was present. An vntruth2 also it is that the Councell of Laodicea deemed them not canonicall, &c. for the Apocalypse is omitted, as well as Tobie and Iudith 3 by the Councell, and hath no more ancient authoritie then the Councell of Carthage, &c.

The Defence.

FIrst, whereas the Laodicene Councell accounteth1 but 22. bookes of the Old Testament Canonical, and calleth the rest there not rehearsed [...], bookes not canonicall. c. 59. and yet the Councel of Carthage [Page] comming after, decreeth the same to be canonical, as namely among the rest the books of Tobie and Iudith. We cannot thinke that these Councels, being not aboue fiftie yeere one before the other, and so the one not likely to be ignorant of the others proceedings, would decree contrarie things: first, because both these Councels are confirmed in the 6. generall Councell Trullane can. 1. which Councell was not so vndiscreete as to ratifie contrarie decrees.

Secondly, if Augustine were present, it can not be thought that he would subscribe contrarie to his owne iudgement: for whereas the Canon rehearseth fiue bookes of Salomon, Augustine thinketh that the booke of Ecclesiasticus & Wisedome of Salomon were only so called, propter nonnullam eloquij similitudinem, for some similitude of the stile, de ciuitat. Dei libr. 17. cap. 20. And of Ecclesiasticus he saith, This booke was not receiued into the canon of the Scriptures: De cur. pro mortuis cap. 15. Likewise of the bookes of the Macchabees he thus writeth: Iudaei non habent hanc scripturam, sicut legem, Prophetas, & Psalmos, quibus Dominus testimonium perhibet vt testibus suis: The Iewes haue not this Scripture, as the law, Prophets and Psalmes, to the which the Lord giueth testimonie as to his witnesses: libr. 2. cont. Gauden. c. 23. How is it like thē that Augustine would haue giuen consent to this decree, [Page] if their meaning had been to make these bookes absolutely Canonicall.

Thirdly, seeing the Canon of the Scriptures was confirmed before this Councell, and acknowledgedTwo and twentie bookes of the old Testament only canonicall. of the Fathers, who make but 22. bookes of the Old Testament, excluding all those which we hold to be Apocrypha: as Origen apud Euseb. lib. 6. c. 25. Athanas [...]n synopsi. Hilarius in prolog. explanat. Psalm. Nazianzen. in carminib. Cyrillus 4. [...]. Epiphan. haeres. 8. Hieron. praefat. in libr. regum: it is not like that the Councell of Carthage would goe against the consent of so many learned Fathers.

Wherefore they must bee vnderstood to take this word Canonicall in a large sense, for all those bookes which were allowed to bee read in the Church, whereof there were two sorts: some were read, ad authoritatem ecclesiasticorum dogmatū confirmandam, to confirme the authoritie of Ecclesiasticall doctrine, such were the right Canonicall: some ad aedificationem plebis, for the edifying of the people, of which sort were the bookes of Tobie, Iudith, with the rest: Hieron. praefat. in Prouer. And these were called Hagiographa, Hieron. praefat. in Tobiam: or Ecclesiastici, Ecclesiasticall bookes: the other Canonici, Canonicall: Cyprian. in symbol. This difference of the holie writings is allowed by Sixtus Senens. lib. 1. bibliothec. Stapleton. lib. 9. c. 6. doctrinal. [Page] that those books are called Protocanonici, Canonicall of the first sort, that are found in the Hebrue Canon: the other, Deuterocanonici, Canonicall of the second sort: and in this sense doth the Councell of Carthage call the Apocryphall bookes Canonicall.

2. Secondly, it is neither absurd, nor vntrue to say that the Laodicene Councell, omitting to make mention of the Apocalypse among the Canonicall bookes, at that time iudged it also not to bee canonicall, for the authoritie of that booke was a long time doubted of: for the Councell calleth all other bookes beside those rehearsed, [...], bookes not canonicall.

3. But the Libeller hath vttered a great vntruth, that the Apocalypse hath no more ancient authoritie then the Councel of Carthage, which was about anno 420. seeing that Origen long before holdeth it to be canonicall: Homil. 7. in Iosuam: where rehearsing the books of the New Testament, as of the foure Euangelists, the Acts of the Apostles, 14. Epistles of Paul, two Epistles of Peter, the Epistles of Iames and Iude, he further saith: Addit & Ioannes tuba canere per epistolas suas & Apocalypsin: Iohn also proceedeth to sound his trumpet by his epistles and the Apocalypse.

The Libeller then might haue been otherwise occupied, then here to haue noted an [Page] vntruth vpon no greater ground: he might haue employed his time and pen much better: he should haue remembred Platoes saying to his schollers, when they went from schoole: See children that you vse your otium, to [...]. some honest purpose. Or if his pen must needes runne to drop lies, he should haue followed Origens aduice: Homo, cui incumbit necessitas mentiendi, diligenter attendat, vt sic vtatur mē dacio, quomodo medicamine & condimento, vt seruet mensuram: He that hath necessitie to lie, must be carefull to vse his lying as a sause or medicine, to keepe a measure: ex apolog. Hieron. cont. Ruffin. But this Libeller neither was forced to lie, and hauing begun, he can finde no measure in so doing.

The ninth Slaunder.

WHereas it is thus alleaged, Synops. pag. 209. Leo the third confirmed by his decree, that the bloud, which issued out of a woodden Crucifix at Mantua, was the very blood of Christ: anno 800. what broadface dealing is this (saith the Libeller) to vent foorth such a shamelesse lie? &c.

The Defence.

1. THough no author in that place be alleaged for the proofe of this storie: if [Page] it had pleased this cauiller to haue looked in the end of the booke, hee might there haue found these words, after the Errata: Whereas pag. 374. 381. and elsewhere I alleage diuers things of the acts of the Popes, forgetting to cite the authors, I referre the reader to the collections of master Bale out of Platina, Functius and others, in his booke Deactis Romanor. pontific.

2. But because this authoritie will not content him, I will report the very words of Platina in the storie of Leo 3. At Leo cum seditionibus vexaretur ab vrbe discedens Mantuam proficiscitur ad vtsendum Christi sanguinem, A manifest storie denied by the Libeller. qui tum miraculis magno erat in pretio: is autem perbenigne susceptus approbato Christi sanguine ob frequentia miracula, ad Carolum proficiscitur, vt hominem cognoscendae veritatis cupidum eius rei certiorem faceret: But Leo being troubled with sedition, departing from the citie goeth to Mantua to see the bloud of Christ, which then because of miracles was in great price: he being gently receiued (hauing approued it to be the bloud of Christ, because of many miracles) goeth to Charles to certifie him of this matter, being a man desirous to know the truth. How say you now (sir Detector) haue you not detected your owne follie and ignorance, to denie a storie written by one of your owne Chroniclers: though here no mention be made of a wooden Crucifix (which must bee supplied [Page] out of master Bale) yet the substance of the storie we haue, that Leo approued it (which is all one as to say in his iudgement he decreed it, for here is no consistoriall decree spoken of) to be the bloud of Christ.

3. And if Platina be not of credit sufficient, the like storie is brought in by Ioannes A fable of a bloodie Crucifix. Monachus in the 2. Nicen Synod action 4. how a certaine Iew succeeding a Christian in his house, found there the image of Christ, which hee with other Iewes running vpon doe wound it on the side, and thereout issued as much bloud as filled a great Hydrie, a water tankerd or bucket: by the which bloud the sicke were healed, and many miracles wrought: and thereof was sent in glasses, to all parts of Asia, Africa, Europa: and the tale endeth thus, Hic est sanguis ille Dominicus, qui apud plerosq, repertus dicitur: This is the Lords bloud, which is said to haue been found with many. This Synod, with the acts thereof, was ratified by Adrian 1. the immediat predecessor of this Leo 3. so that it seemeth more likely, that hee by the example of Adrian, might giue credit and approue the like fable done at Mantua.

Now let any indifferent man iudge, which of the two hath vented the shamelesse lie: the defender in reporting as hee findeth, or the detector, in malicious denying of that, which he ignorantly knoweth not: he must learne [Page] to be more cunning in histories, before hee take vpon him to find fault with historical reports. Sure whether he be broad or chittefaced, I know not: for he neither telleth vs his name, nor dareth to shew his face: yet by his shamelesse writings, we may as well discerne him as by his bold face: to whom that sentence of Augustine may fitlie bee applied, though not altogether in his sense: Libri tui pene totum te nobis exhibent, si enim propterea te non nouimus, quia faciem corporis tui non vidimus, hoc modo nec ipse te nosti, nam tu quo (que) non vides eam: Your bookes doe shew you whollie what you are: for if wee therefore know you not, because wee haue not seene your face, neither do you know your selfe, because you see not your face: August. epist. 9. Hieron. We need no better glasse to shew the Libellers audacious face, then his immodest and slaunderous pen.

The tenth Slaunder.

SYnops. pag. 609. The Masse promiseth sufficient redemption to the wicked, that haue spent their life in drunkennes, adulterie, &c. if they come to the Church and heare a Masse, and take holie bread and holie water, or finde a soule Priest, or giue somewhat to the Priest to doe penance for them, though they neither pray, nor repent, nor heare the word preached: For this the [Page] Libeller crieth out, a shamelesse mate, a notorious lie, &c. and Roger Holland, that died for the Gospell, who thus much confesseth of himselfe, he calleth in derision, holie Holland, one of Foxes Martyrs, runnagate Roger.

The Defence.

FIrst, as Plato bid Xenocrates a sowre and [...]. austere man to sacrifice to the Graces, so it were to bee wished, that this cauiller had consecrated his pen to Gods seruice, that he might haue written with more grace: his bitter raylings and blasphemies toward the defender are answered before. But as Hierome saith: Iniuriam martyrum nequeo surda aure transire: The wrong done to the Martyrs I cannot passe ouer with silence. The Libeller shall one day know, if he repent not, what it is to reuile Gods Saints, when hee shall see them one day enter into heauen, and himself, with all such blasphemous mates, to be thrust out at the doores, Luk. 13. 28. I doe not wonder, if his pen be whet against the liuing, whē it spareth not the dead: I say to him with Augustine to Iulian the Donatist, Cernis quam tibi perniciosum sit, tam horribile crimen obijcere talibus, & quàm mihi gloriosum sit quodlibet crimen audire non talibus: You see how pernicious it is for you to obiect so horrible a crime to such, and how glorious to me to be obiected against with such. libr. 1.

[Page]Secondly, the Libeller produceth certaine reasons to shew that their religion hindreth not good life, but tendeth to vertue: 1. They teach, that a man by grace may keepe the Commaundements, whereas we say it is impossible, which is a discouragement to vertue, the other saith he, is an encouragement. Contrà: Nay rather theirs is a desperate doctrine, because wee see by experience, that there is not the perfitest man, but offendeth against the law, as Saint Iames saith, In many things we sinne all, Iam. 3. 2. and therefore they perswade men, in so teaching, to build vpon a false ground, and to deceiue their ownePopery stirreth not to godlines of life. soules: whereas wee teach them, that they must seeke their righteousnes, not in the obedience of the law, but in the obedience of faith, yet doe exhort them, that they walke worthie of their calling: S. Paul thus saying: Not hauing mine owne righteousnes, which is by the law, but that which is through the faith of Christ, Philip. 3. 9. was not therefore discouraged from vertue, but encouraged, saying, vers. 13. I forget that which is behind, and endeuour my selfe to that which is before.

2. Whereas we teach, that the motions of the flesh be sinfull, though a man consent not vnto them, because the law saith, Thou shalt not lust, Rom. 7. 7. they say, they may be occasion of much merit. Which of these will sooner perswade to suppresse euill lusts, they [Page] that commend them, or they which condemne them, let any reasonable man iudge? I am sure the Apostle biddeth vs mortifie, [...], the very lust, and rising motions of the heart, not to retaine them as a matter of greater merit.

3. They say their confession and satisfaction for the temporall paines of purgatorie, the shame of the one, and feare of the other, prouoke to the encrease of vertue: Is not this like to be a goodly vertue, that is begotten in feare, and for shame of men, to whom they are bound to confesse? The Apostle saith, perfect loue casteth away feare, 1. Ioh. 4. 18. We rather exhort men to confesse vnto God, that seeth the heart, and from whom nothing can bee hid, rather then in the cares of the Priest. And as for your purgatorie satisfactions, which may be bought out with money, and redeemed with Masses, they doe but make men more secure.

4. They hold that no man without speciall reuelation can know whether he be predestinate, and that one in Gods grace may fall away. We teach men to be sure of theirCertaintie of saluation nourisheth vertue. saluation: this doctrine (saith hee) breedeth desperate securitie, the other maketh vs with feare and trembling to worke our saluation.

Contrà. Nay rather he that is sure of his election by faith, thereby is the more encouraged to good workes, knowing that he shall [Page] not lose his reward: as the Apostle exhorteth 1. Cor. 15. Wherefore beloued brethren be ye stedfast, &c. alwaies abundant in the worke of the Lord, for as much as ye know, that your work [...] is not in vaine in the Lord. And the Apostle saith of himselfe, The Lord will deliuer me from euery euill worke, and preserue me to his heauenly kingdome, 2. Timoth. 4. 18. They then which are sure to be preserued vnto life, God will guide them with his spirit, and deliuer them from euill workes; and they also shall notwithstanding in a godly feare and carefull endeuour worke their saluation: for the certaintie of the end doth not take away the necessitie of the meanes. But contrariwise as S. Iames saith, The wauering minded man is vnstable in all his waies: So that he which is wauering in the hope of saluation, cannot bee throughly resolued or setled to any good worke.

Thirdly, the Libeller bringeth in Luther and Iacobus Andrea, complaining of greater corruptions, where the Gospell is professed, then in Papatu, in time of Poperie: whence he inferreth, that it is not their doctrine, but Caluins and Luthers, that corrupteth good manners. pag. 138.

Cont. 1. Though of some particular sins, and of particular places and persons, euen where the Gospell is professed, iust complaint may be made, yet it followeth not that [Page] generally Protestants manners are worse, then Papists: vnlesse you wil say, that because S. Paul [...]aith, that there was such fornication among the Corinthians, as was not once named among the Gentiles, that therefore the Gentiles were to be preferred before them.

2. The cause of corruption of manners among Protestants is not the doctrine, but their vnthankfull receiuing of it. As where S. Paul complaineth thus of the Corinthians: I feare when I come again, least my God abase me among you, and I shall bewaile many of them, which haue sinned alreadie, and haue not repented of the vncleannes, fornication, wantonnes, which they haue committed, 2. Cor. 12. 21. Was Saint Pauls doctrine (thinke you) the cause hereof?

3 Against two of our writers that thus complaine of Protestants manners, I can produce more then twenty of theirs, that crie out against popish corruptions: and some of them euen now wee will heare speake in this cause: that it may be euident to all men, that howsoeuer iniquitie in these euill daies encreaseth both among Protestants & Papists, yet thankes bee to God, the Gospell hath brought foorth more true godlines, with the comfortable fruites thereof, then euer was to be seene in Poperie.

Fourthly, this is alleaged as an argument to cleere their profession from being an hindrance [Page] to godly life, because to perfect remission of sinnes they require three parts of penance, contrition, confession, satisfaction. pag. 139.

Cont. These three we acknowledge, beingPopish penance no true repen tance. vnderstood according to the Scriptures, are necessarie in euery true penitent person: inward sorrow and contrition, with a full purpose to amend the life; confession to God, and to the congregation publikely offended; satisfaction not to God, but to our neighbours for iniuries committed: but as these three are taught and required in Poperie, they doe but make hypocrites, they work not true conuersion.

1. If contrition do proceed in part from mans free will: if it be not necessarie to haue a resolute and expresse purpose of newnes of life: if it must be perfect: if it bring not assurance of remission of sinnes: if it must be a meanes to iustifie vs: if a man must look to merit by it: if it be not necessarie for small fences as well as great: all which positions our aduersaries doe hold; as may be seene at large Synops. pag. 633. to pag. 640: how is it possible for a man by the popish doctrine to attaine to true contrition, which must take beginning in his owne free will, and end to his owne praise, in seeking to merit by it?

2. So likewise, to confesse vpon paine of damnation all sinnes, neuer so secret, whether [Page] they be committed in minde, heart, will, cogitation onely, or in word and worke: and to none but to the Priest: to get absolution at his hands, and to merit by it: and no oftner but once in the yeere, as the Papists teach: looke Synops. from pag. 640. to 650. who seeth not how farre this is from true confession, which shuld be principally made to God, not yeerely but daily, and in humilitie, not in a selfeloue of meriting by it?

3. Concerning popish satisfaction, to teach, that God must be satisfied by our penall workes, for the punishment due to our sinnes: that the Priest is to that end to inioyne penance: and that it is in the power of the pastors of the Church to remit the temporall punishment: and to applie the merits of Saints, and graunt Indulgences: al which the popish Diuines doe hold and teach, Synops. pag. 667. 655. What a miserable and comfortlesse satisfaction is this? which must be wrought by our selues: whereas wee are not able to answere one thing of a thousand, Iob. 9. 3. and wherein wee must looke for our release and indulgence from men: where the Scripture saith of God not of men, I will be mercifull to their vnrighteousnes, and I will remember their sinnes no more, Heb. 8. 12.

I trust it doth already sufficiently appeare, that there is no vntrueth vttered at all, in charging the popish religion to be an hinderer [Page] of good life: but that we may be yet more fully cleered, I will further auou [...]h the same: 1. by propounding some choyce points of their holy doctrine. 2. by producing some examples of their holy professors. 3. by the testimonie of some of their owne writers.

1. First, your doctrine of purgatorie paines, which you say may be eased and released by the prayers of the liuing, and especially by the soule Priests, and Masses of Requiem: as it is an engine to to draw aduauntage to your purses, so it breedeth carnall securitie in mens soules, especially in such as are rich, who thinke to leaue behinde them enough, howsoeuer they liue in the meane time, to maintaine a Priest to sing for their soules: and therefore one of your owne Doctors saith: In hoc solo casu melior est conditio diuitis quàm pauperis, quia habet vnde suffragia fiant pro ipso: In this case onely the estate of the rich is better then the poore, because hePopish doctrine breedeth securitie. hath wherwith al Suffrages should be made: Albert mag. de offic. Miss. tract. 3.

2. Your doctrine in prohibiting and restraining of mariage to your Clergie, how it helpeth to holines of life, Bernard well sheweth: Tolle de ecclesia honorabile coniugium, & thorum im [...]aculatum, [...]ōne reples [...]concubinarijs, incestuosis, seminifluis, mollibus, masculorum concubitoribus: Take away from the Church honorable mariage and the bed vndefiled, [Page] shall you not fill the same with fornicators, incestuous, vncleane, effeminate persons, &c. Cantic▪ serm. 66. how well these effects haue followed in popish single life, they which haue written of their Votaries, haue sufficiently declared.

3. The popish doctrine of Pardons and Indulgences, that it is in the power of the pastors of the Church to release à poena & culpa, for daies, moneths, yeeres, is in al mens iudgements an open doore to all carnall libertie: as the Pardoners of Leo 10. did proclaime, that for ten shillings any man should deliuer a soule out of purgatorie at his pleasure: ex Christian. Massaeo libr. 20. Of this abuse some while agoe great complaint was made: Quaestuarij praedicatores quaedam breuia habent, quae in singulis parochijs relinquunt, in quibus continentur tot indulgentiae, quod mirantur viri boni si de conscientia Papae potuerunt illae concedi: The preaching Pardoners leaue briefes in euery parish, wherein are contained so many Indulgences, that good men marueile, that euer they could be graunted with the Popes knowledge: Opuscul. tripartit. libr. 3. cap. 8.

4. They hold that the Sacraments do giue grace, ex opere operato, by the work wrought, and that the faith of the receiuer giueth no effi [...]acie to the Sacrament: Bellarm. libr. 2. de Sacram. cap. 1.

[Page]5. They also teach that the wicked do eate in the Sacrament the very bodie of Christ: Rhemist. 1. Cor. 11. sect. 26. Doe not these doctrines now tend to great holines and deuotion: wherby men are made carelesse to examine themselues, and to be prepared by faith to receiue the Sacraments, & wicked men are made more secure, seeing they are borne in hand, that being as they are, they may bee made partakers of Christs bodie?

6. A carnall doctrine also it is, that men may doe more then is prescribed, and of their Carnal doctrine of Poperi [...]. abundance may allot vnto others such workes of supererogation: Rhem. 1. Cor. 9. sect. 6. 2. Cor. 8. sect. 3. For by this meanes men are made secure to labour for themselues, depending vpon other mens superabundant workes. But they in so thinking are deceiued: for euery man shall answere for himselfe, one cannot saue anothers soule: Ezech. 14. 20. Though Noah, Daniel and Iob were in the middest, &c. as I liue saith the Lord, they shall deliuer neither sonne nor daughter. Vpon which words Origen thus writeth: Vnusquisque in proprio peccato morietur, & in propria iustitia viuet, nihil mihi conducit martyr pater, si male vixero: Euerie man shall die in his owne sinne, and liue in his owne righteousnes: my father a Martyr shall not profit me, if I liue euill.

By these particular points of popish doctrine I trust it is cleere, that it is not falsely [Page] charged to bee a breeder of carnall securitie.

Secondly, if the popish religion be such aPopes examples of loose liuing. nourisher of vertue and holines, where is it more likely to be found then in their holie father the Pope, and in that holie chaire? let vs therefore take a little view of their holie liues.

Some of them haue bin Sorcerers and Necromancers: as Siluester 2. Platina. Benedict 9. Benno. Gregor. 7. Sleidano. Paulus 3. with others.

Some were blasphemers, as Iohn 12. did vse to call vpon the diuel at dice, and to drink to him. Iulius 3. calling for his porke, which the Phisitions forbad him, giue it me (saith he)Ex Baleo. all dispetto de Dio, in despite of God.

Some of them theeues & robbers: Iohn 18. as Platina saith, in pontificatu fuit fur & latro, was in his Popedome a theefe and a robber.

Some murtherers: as Theodor. Niem. Vrban. 6. that put some of his Cardinals into sackes and drowned them. Conc. Constant. Iohn 23. the cause of the death of Alexander 5. Raphael. Volateran. Sixtus 4. sent to Florence to slay the Medicees. Vergerius. Paulus 3. caused his sister and mother to be slaine, that he might haue the whole inheritance. In [...]nuphrius. Alexander the 6. time, Roma carnificina facta, Rome was made a shambles.

Some of them were adulterous and incestuousHistor. Florentin. Guic [...]iardin. Sleidano. Agrip. de le [...]ocin. persons: as Clemens 5. Iohn 23. Alexander 6. Iulius 2. and Iulius 3. Paulus 3. Sixtus [Page] the 4. as witnesse they which haue written of their acts and liues.

Such as these holie fathers were, such are their children. In Italie and at Rome, the name of Christian, is vsed as a name of reproch, to signifie a dolt or a foole: Christian. Franch. collat. Iesuit. in fine: such holines and deuotion is to be seene vnder the Popes nose. These are your filthie Doctors (sir Detector) more filthie and vncleane your selfe, if your life and name were knowne, then he whom you doe so vngodly blaspheme.

In the third place, let vs heare their owne writers speake. Against Iacobus Andreae alleaged by the Libeller, I will set Ioannes Andreae, one of their Canonists: Roma fundata fuit à praedonib. & adhuc de prim [...]rdijs tenet, data In sexto de elect. fundament. in gloss. Roma quasi rodens manus, &c. Rome was founded by theeues, and yet still sauoureth of her beginning, being called Rome, as biting one by the hands.

Budaeus: Sanctiones pontificiae non moribus regendis vsui sunt, sed propemodum dixerim Argentariae faciendae authoritatem videntur accommodare: Popish writers complaine of their owne corruptiōs. The Popes Canons serue not now to guide mens liues, but they serue rather to make a banke to get money. in Pandect.

Vrspergens. in the storie of the Councell of Constance: Spiritum extinguebant, propheticas aspernabantur, Christum in membris suis [Page] persequebantur, eratque plane persecutrix ecclesia: They did extinguish the spirit, defie the voyces of the Prophets, persecute Christ in his members, and the Church became altogether a persecutor: Paralipomen. Vrspergens. pag. 396.

Aeneas Syluius: Refriguit charitas, & fides omnis interijt: Charitie is waxen cold, and all faith is dead: Epistol. ad Caspar. Schlickium.

Nicholaus Cusanus a Cardinall thus saith: Si recte respicimus, omnis religio Christiana paucis dempta, degenerauit in apparentiam: If ye marke well, all Christian religion excepting a few, is degenerated to an outward apparance: excitation. lib. 9.

Bishop of Bitonto: Quibus turpitudinum monstris, qua sordium colluuie, qua peste non sunt foedati in ecclesia sancta, populus & sacerdos: With what monsters of filthines, with what vile vncleannes, with what pestilence be they not corrupted in the holie Church both priest and people? in Concil. Tridentin.

Another thus complaineth: O nos miseros, qui Christiani dicimur, gentes agimus sub nomine Christi: Miserable are we, which are called Christians, and vnder the name of Christ play the Gentiles: Francisc. Zephyrin. in Apologetic. Tertullian.

Cheregatus the Popes Legate, thus pronounced at the assemblie of Norinberge: A sacerdotibus iniquitatem populi dimanare, multis [Page] nunc annis grauiter, multisque modis peccatum esse Romae, & inde à pontificio culmine malum hoc atque luem, ad inferiores omnes ecclesiarum praefectos defluxisse: That the iniquitie of the people doth flow from the Priests, that these many yeeres there haue been great and many sinnes committed at Rome, that this plague is descended from the high throne of the Bishop to all inferiour gouernours of the Church: Sleidan. lib. 4 ann. 1523.

Many such testimonies might be brought from their owne writers, who haue complained of the corrupt manners of all degrees in the Romane Church. I thinke now that wee haue been meetly euen with this Sophister, who seemeth to haue taken extraordinarie paines, according to his simple skill, to hide the filthines of his mother, but all in vaine.

Euery man that hath been at Rome, can be an eye witnesse of their abominations. Franciscus Petrarch saith, that Rome is the whore of Babylon, the mother of idolatrie and fornication, and saith, that all shame and reuerence is quite departed thence: Cantilen. 92. Baptista Mantuanus hath these verses of Rome:

Viuere qui sancte vultis, discedite Roma,

Omnia cum liceant non licet esse bonum.

All that will liue godly from Rome be packing, all things are there lawfull, onely it is not lawfull to be good. May wee not now [Page] say of Rome as the Lacedemonians of Athens? one saith, The Athenians know what is right, but they doe it not. Another being asked of Athens, said, Omnia ibi pulchra: All things there were very faire and good: because nothing was counted vnhonest. Or as Eudamides said to one that commended Athens: that that citie could not be well praised, quam nemo [...]. ideo laudat, quod ibi factus sit melior, which no man therefore commendeth, for that hee became a better man there. Thus wee may iudge by the fruites what manner of religion poperie is: neither that it is any slaunder at al, to call it an enimy to true vertue and godlines, and a mother of hypocrisie, as their owne writers doe plentifully witnesse.

The eleuenth Slaunder.

SYnops. pag. 908. Saul was neuer truly iust nor righteous: and Iudas when he was in his holiest course was but a theefe and an hypocrite: as the Scripture testifieth: notable lyes, saith the Libeller. pag. 141.

The Defence.

FIrst, to prooue Saul to haue been a good man, this text is alleaged, 1. Sam. 9. 2. Saul erat electus & bonus, &c. Saul an elect and good man, and none of the children of Israel better then he.

[Page] Answ. 1. The word translated elect in the vulgar Latine [...] bachur, Pagnine interpreteth a young man, and so is the word, bechurim, youth, taken, Ecclesiast. 12. 1. and so expounded in the vulgar Latine: the meaning then is that Saul was an elect or choise yong man: the Septuagint reade [...], a goodly great man: the other word [...] tobh, good, Arias readeth, pulchrior, there was not a fairer man: as it is taken Genes. 6. The sons of God saw that the daughters of men were faire, the word is toboth, good: but they were not very good in respect of true goodnes: and in this place the vulgar Latine also readeth, pulchra, they were faire: it might haue pleased the translator to haue retained the same word here. The text then meaneth, that Saul was a goodly faire man for his bodie and stature: as the next words doe shew, from the shoulders upward he was higher then any of the people: for otherwise, if it be vnderstood of true goodnes, he should bee preferred before all the godly then liuing, yea before Samuel. The Libeller was not well aduised to alleage this text, whereby he doth but display and lay open his ignorance in the text, and blindnes in the true sense thereof.

And further, that Saul was not truly iustSaul neuer truly iust. before God, it appeareth by that Samuel saith, 1. Sam. 13. 14. The Lord hath sought him a man after his owne heart; that is Dauid: Saul [Page] then was not a man after Gods owne heart.

Secondly, Hierome (saith the Detector) lib. 3. aduers. Pelagian. proueth that Iudas was once iust by these words of our Sauiour, Ioh. 17. 12. Whom thou gauest me I haue kept, and none of them perished but the sonne of perdition.

Cont. 1. He should haue done wel to haue alleaged Hieromes words, seeing that bookeIudas neuer but an hypocrite. is long and not distinguished into chapters: but he sheweth himselfe as well seene here in Hierome, as before in the Scripture. The contrarie elsewhere may be gathered out of Hierome, as where hee thus writeth to Hedibia quaest. 10. Deus non saluat irrationabiliter & absque iudicij veritate, sed praecedentibus causis, quia alij non susceperunt filium Dei, alij sponte sua susceperunt: God doth not saue without reason, or true iudgement, but by causes going before, because some receiued not the son of God, some willingly receiued him. Therefore because Iudas was not saued, he did not receiue Christ truly, or aright beleeue in him.

2. Augustine out of this Scripture concludeth the contrarie, that Iudas was a reprobate: Filius perditionis dictus est traditor Christi, perditioni praedestinatus: The betrayer of Christ is called the sonne of perdition, because he was predestinate to perdition: tract. [...]07. in Ioann. If he were a reprobate from the [Page] beginning, he was neuer a right good man in deede.

3. That Iudas in his holiest course was but an hypocrite & a theefe, the Scripture testifieth, Ioh. 6. 70. Haue I not chosen you twelue, and one of you is a diuell? This was spoken, long before Iudas betrayed Christ, when hee was newly chosen, and daily conuersant with Christ, and did the office of an Apostle with the rest. When was hee holier in shew then while he walked with Christ, preached with the rest, and wrought miracles? but euen then hee was a diuell: and when he sate with Christ at the table, and dipped his hand with him in the platter, and as Origen thinketh, was admitted ad mensam corporis Christi, to the table of Christs bodie: tract. 35. in Math. yet euen then and before hee was a theefe, Ioh. 12. 6.

4. I will conclude with that testimonie out of their owne Canon, Caus. 2. quaest. 1. c. 6. where Christ is brought in thus speaking of Iudas: Although he be not yet excluded from you: à me tamen, qui omnia certissime noui separatus & diuisus est: yet I that know all things haue separated and diuided him: et si ego per occulti iudicij sententiam damnatum habeo, vos tamen adhuc illum per tolerantiam sustinete: although I by the sentence of my secret iudgement hold him condemned, yet you must tolerate him a while. How then was hee truly iust▪ before [Page] God, when he was alreadie separated and condemned in the iudgement of Christ?

Now sir (Detector) let the Reader iudge, whose mouth hath now ranne ouer: such lips such lettice, we present you your berries as a fit dish for your tooth: & the lies, which you haue here forged, as counterfeit stuffe we returne to your owne shoppe. These are your proper colours: such slaunderous spirits most of your sect are led by. One may say of you, as Leo [...]hidas of Demaratus sons that spake euill of him: Non miror, bene enim eorum nemo loqui potest: I marueile not at it, for none of [...]. them can speake well. Bernards counsell had been good to such swift tongues: Modicum membrum lingua, sed nisi caueas, magnum malum, facile volat atque▪ ideo facile violat charitatem: The tongue a little member, but worketh great mischiefe, it flieth fast, but of charitie soone maketh waste: serm. de triplic. custod.

The twelfth Slaunder.

HEre the Libeller obiecteth foure vntruths together:

1. That Bellarmine is at variance with himselfe, in one place making the Pope the chief iudge of all controuersies, in another the Pope with the Cardinals: which both may well stand together without any variance.

[Page]2. That it is affirmed, that Bellarmine for exposition of Scripture referreth vs to the Fathers of the Church, wherof he maketh no mention at all.

3. False also that hee referreth vs from generall Councels to the Pope and Cardinals.

4. False also, that hee maketh mention of Cardinals, of whom he saith nothing.

The Defence.

1. WHether there be not variance and diuersitie in these two places of Bellarmine, one while to make the Pope Iudge, another while to ioyne the Cardinals with him, as though hee were not sufficient without them: for why else are they ioyned with him? I leaue it to the Readers iudgement: it is not a matter worthie to be contended about: and I am ashamed to spend time in such friuolous stuffe, but that a brabler must be answered.

2. For the other three points, they are not first of my deuising: that worthie professor Master Whitakers, doth so collect Bellarmines sense, contr. 1. quaest. 5. cap. 3. And it seemeth to be Bellarmines meaning altogether (for his words in this place are not by vs alleaged). First, that we should haue recourse to the Fathers for the exposition of the Scripture: for [Page] he referreth vs to the Councell of Trent, sess. 4. which prescribeth, that sense of the Scripture to bee followed, which either the Church holdeth, or the ioynt consent of the Fathers.

3. Bellarmine referreth vs to a Councel confirmed by the chiefe pastor, or to the chiefe pastor, cum concilio aliorum pastorum, with the counsell of other pastors: these two being disioyned, with this disiunctiue siue, or, cannot be taken in any good construction for all one: as the Libeller doth insinuate p. 147. But Bellarmine must be expounded by himselfe, who other where would haue appeales made from generall Councels to the Pope, lib. 2. de concilior. authoritat. cap. 17. And so in this place this order is prescribed, that where a Councel cannot resolue of doubts, it shuld bee determined by the Pope with his assistance.

4. Though the name Cardinals, bee not here expressed in Bellarmine: yet his concilium pastorum, councell of pastors, assistants to the Pope, can be no other but the Colledge of Cardinals: 1. For if he did meane any other Councell, it were a vaine repetition of the same thing, to say, a Councell confirmed by the chiefe pastor, or, the chiefe pastor with a councell. 2. It seemeth to be such a councell, as is alwaies readie at hand: so is no other councell but of the Cardinals, that are alwaies [Page] resiant in Rome. 3. Whereas the last reuolution of matters is to the Apostolike sea, distinct. 20. [...]. 1. By the sea Apostolike they vnderstand not the Pope onely, sed concilium illud, quo pontifex vtitur, but that councell also which the Pope vseth in deciding of matters. Alphons. lib. 1. cont. haeres. cap. 8.

5. Lastly, Bellarmines meaning must be such as is affirmed, to referre vs for the interpretation of Scripture first to the Fathers, then to a Councell, in the last place to the Popes Consistorie, or else he differeth from their owne Canons, which prescribe this course to be obserued: first, whereas the solution cannot be found, ad diuina recurre scripta Graeca, haue recourse to the Scriptures in Greeke: then Canones Apostolicae sedis intuere, looke into the Canons of the Apostolike sea: then manum mitte ad historias à catholicis doctoribus scriptas, take into your hand the histories written by Catholike Doctors, &c. if this will not serue, Seniores prouinciae congrega, gather the Elders of the prouince. This Canon sendeth vs first to the Fathers, then to Councell: distinct. 20. cap. 3. and in the 1. canon. Last of all, ad Apostolicam sedem referendum, it must be referred to the Apostolike sea.

Now, let the Libeller know, that here is neither shamelesse lying, nor falsification committed by the defender, vnlesse he will make [Page] Bellarmine to speake absurdly and contrarie to the Canons, or vnlesse hee will reuile the dead, that are in blessed rest: who though he can speake well of few aliue, yet I trust he wil spare the dead: vnlesse he be more impudent then that rayler, of whom Pleistarchus thus said, when hee heard hee commended him: Certainly, saith he, credebat me mortuum, he [...]. thought I was dead, for he can speake well of none aliue. As for your vnchristian and scornefull railings, which bewray a corrupt heart and vncleane mouth, I no more regard it, then the croking of frogges: as Hierome writeth of Blesilla: Blesilla nostra ridebit, nec dignabitur loquacium ranarum audire conuitia, cum Dominus eius dictus sit Beelzebub: our Blesilla will smile, nor vouchsafe to regard the railings of croking frogges, seeing her Lord was called Beelzebub: ad Marcel.

The thirteenth Slaunder.

TWo falsifications are here noted, that Bellarmine should say, Antichrist shall be 1 verily of the tribe of Dan, and that, he confuteth 2 that opinion in the same place, libr. 3. de Roman. pontif. cap. 12. whereas he would beare vs in hand that Bellarmine doth neither.

The Defence.

FIrst, that Bellarmine sheweth diuers reasons, why Antichrist is no [...] like to come [Page] of the tribe of Dan, and confuteth that opinion; it is thus shewed: That whereas that opinion is grounded vpon three texts of scripture, Genes. 49. 17. Dan shall be a Serpent by the way, biting the horse heeles. Ierem. 8. 16. The neying of horses is heard from Dan. Apocal. 7. Twelue thousand are reckoned vp of euery tribe, Dan is left out, because Antichrist should come of that tribe. Bellarmine doth thus answere to all these places: in the first he vnderstandeth Sampson, in the second Nabuchadnezzar, in the third Ephraim he saith is left out as well as Dan: and so he taketh away the grounds of that opinion: what is this els but to confute it, and bring reasons against it, in answering of their reasons, and annihilating the testimonies of Scripture, without the which that opinion hath no shew of probabilitie at all? Neither is it affirmed that hee bringeth reasons to shew certainly he shal not be of the tribe of Dan, but that it is not likely. And I pray you, in like sort, whereas you alleadge diuers places of Scripture to proue the supremacie of Peter, and his successors, he that should answere all those places, and shew reasons, that they are otherwise to bee taken (as Bellarmine doth here) would yee not say, that hee confuted that opinion, and brought reasons against it?

Secondly, where Bellarmine saith, Sine dubio [Page] Antichristus licet verè sit de tribu Dan, finget se esse de familia Dauid: Without doubt Antichrist, although he be verily of the tribe of Dan, shall faine himselfe to be of the familie of Dauid. Doth he not seeme here to think that Antichrist shall be of Dan? 1. If hee speake according to the opinion of others, hee should haue said, licet esset, though hee should be, and needed not to haue put in verily: and if hee be not of Dan, why saith he, finget, he shall faine himselfe to be of the familie of Dauid? for in case he be not verily of Dan, he should not neede so to faine. What then, though Bellarmines words be reported thus, Antichristus verè erit de tribu Dan, Antichrist verily shall be of the tribe of Dan: here is no falsification, because Bellarmines sense is kept: licet, though, was omitted, because it would haue been but a broken sentence so beginning, vnlesse the whole had been alleaged, which had been too long and tedious, where breuitie is intended: and, where for, sit, be, erit, shall be, is read, is it not plaine that Bellarmine speaketh not of the time present, but of the time to come, when Antichrist should be reuealed? for neither he nor they thinke, that hee is yet come. And further, if ye thinke that Bellarmine is not of this opinion, that Antichrist shall come of Dan, you will set him, and your Doctors of Rhemes together by the eares, that so affirme, [Page] 2. Thess. 2. sect. 8. We are not then falsifiers, but yee are cauillers, that catch at words and syllables. I may say to this carper, as Cleomenes said to the Argiues: Miror [...]. si duarum syllabarum additio vos meliores facit: I marueile if the gaining of two syllables (in this word licet) will make him an honester man. As for your shamelesse words of lying and corruptiō, he belieth him, falsifieth his words: we regard them not, your mouth is no slaunder: neither passe wee to be iudged of such men: but this is our cōfort, as Hierome saith, Aliter liuor, aliter Christus iudicat, non eadem est sententia tribunalis eius & anguli susurronum: Malice iudgeth one way, Christ another, there is not the same sentence of his throne, and of backbiters in corners: ad virgin. Hermonens.

Thus hath the Libeller finished the first chapter of his learned treatise: he promiseth great matters in the rest of his Libell: but he will serue his reader, as Philip did his fellow ghests, who to saue his hostes credit when prouision failed, bid them reserue their stomackes for the dainties, and so they rose an hungred: for take away the railings, sophistications, cauils, slaunders, which are the flowers of this Libell, little els will remaine. As a certaine Lacedemonian sayd of the Nightingale, that it was nothing but a voyce: so the Libeller hath nothing but scoffes, lies [Page] and bragges: And as Theodorus was wont to [...]. say, that he did with the right hand deliuer his orations, the hearers did receiue them with the left: so this cauiller with a sinister eye doth examine, what was without malice or fraud first vttered: It is an easie matter to picke quarrels, and take exceptions against any mans workes. The Libeller should rather haue shewed himselfe, and entred into the lists, and handled some controuersie of religion, and taken vpon him to confute SYNOPSIS, which hee carpeth at. But as one said to Philip when he had ouercome and destroyed Olynthus, that he could not build such a citie againe: so I think it would appose this Sophister and trouble his wit, to set such another booke by it, as that which he seeketh so much to disgrace. But I will proceed to examine the rest of his accusations, not fearing any thing which he can obiect.

THE SECOND CHAPTER OF supposed Contradictions.

The 1. Contradiction.

HEre the Libeller obiecteth: 1. That Bellarmine is falsified to say, that the spirit of God is witnesse vnto vs, that the Scriptures are the word of God. pag. 154.

2. That the Scriptures themselues are [Page] witnesses, which words vttered by Bellarmine, shew a far different meaning, saith he. p. 155.

3. Another vntruth is noted, that Bellarmine should make no mention of the Church, to be a probation vnto vs of the Scriptures. pag. 156.

4. A contradiction is noted, because it is confessed that Bellarmine should say, that wee are not bound to take the Scriptures for the word of God, without the authoritie of the Church. pag. 148.

The Reconciliation.

1. FIrst, what difference I pray you, to say God himselfe is a witnesse to vs, and the spirit of God is a witnesse (for this is one exception which the libeller taketh) is not the spirit of God, God? And think you, that when Bellarmine said, God himselfe is witnesse, he excluded the spirit? As though the inspiration, interpretation, protection and preseruation of the Scriptures be not the worke of the spirit of God? 2. Timoth. 3. 16. 2. Pet. 1. 21.

Yea but Bellarmine saith in another sense, that God is a witnesse, not by the inward testimony of his spirit, but by defending the scripture from humane profanation by heauenly punishment. Libel. pag. 154.

Cont. 1. Is this a good consequent I pray you? God beareth witnesse to the Scripture [Page] sometime by taking vengeance: Ergo, not by the inward testimonie of his spirit. Sir Sophister, if your Logicke had not here failed you, you would not haue made so slender a collection: for whereas Bellarmine maketh the great number of miracles the fift witnesse; doth not the Scripture say, Hebr. 2. 3. God bearing witnesse thereto with signes and wonders and diuers miracles? God then is not a witnesse onely by punishments, but by signes and miracles.

2. Bellarmine himselfe saith afterward in the same chapter: Non omnes per internum afflatum Deus docet, &c. sed per corporales literas, quas legeremus & cerneremus, erudire nos voluit: God teacheth not all by inward inspiration, &c. but by corporall letters, which we should reade and see, hee would instruct vs. We also refuse immediate reuelations and inspirations: but God by the lection and inspection of the Scriptures doth instruct vs. God then doth vse the Scriptures themselues as meanes of this spiritual instruction, which is the inward testimonie of Gods spirit, by our outward reading and hearing of the Scripture, inwardly witnessing the truth thereof vnto vs: how much I pray you differ we now?

3. Whereas Bellarmine maketh these the witnesses of Scripture: first, the trueth of the prophesies: secondly, the agreement of [Page] the holie writers: thirdly, God himselfe: fourthly, the perpetuall truth of the Scriptures: may it not wel be gathered hereupon, that Bellarmine thinketh, that God inwardly working in our hearts by the Scriptures themselues, which wee finde to be most perfect, consonant, true, doth teach vs which is the word of God: for I pray you, who maketh vs to acknowledge the Scriptures, by the truth, harmonie, constancie thereof? doth not the spirit of God by these meanes mouing and perswading the heart? Bellarmine then is not slaundered at all, when it is affirmed, that in this place, he holdeth as wee doe concerning the meanes, how to know the Canonicall Scriptures: for we also teach, that the Scriptures by no forren or extrinsecall meanes, but from themselues, the veritie, harmonie, holines thereof, (the spirit of God hereby working in our hearts) are knowne to be the word of God.

2. Secondly, let it be seene whether in a different sense Bellarmine and wee in this place (for I deale no further) doe make the Scriptures witnesses to themselues. These are his words: Fourthly, the Scripture it selfe is witnesse, whose prophesies, if they were true of things to come, why should not the testimonies of things present be true? The Scripture then beareth witnesse to it selfe by the constant and perpetuall truth thereof: what other thing [Page] doe we say, but that the Scripture from it self doth proue it selfe, by the truth, constancie, maiestie thereof, to be the word of God.

3. Thirdly, Bellarmine maketh here no mention of the Church, among these fiue witnesses: 1. The truth of prophecies. 2. The consent of the holie writers. 3. God himselfe, &c. 4. The Scripture it selfe. 5. Postremò testis est, &c. Lastly is witnesse the infinite number of miracles. Now I pray you (sir Cauiller) is here any mention made of the Church? your dealing is too childish to send vs to other places for Bellarmines iudgemēt: I know him to be elsewhere corrupt enough, I onely vrge his testimonie against himselfe in this place.

4. Fourthly, so is your supposed contradiction also reconciled: for to say that Bellarmine in this place, among these fiue witnesses, maketh no mention of the Church, and y• otherwhere he would haue the Scriptures depend vpon the authoritie of the Church, is no contradiction in him that noteth this diuersitie, but in Bellarmine, that varieth from himselfe.

But now somewhat to answere to your blasphemous railings: as pag. 154. God may punish him for such trickes of falsification, tending to the seducing and vtter subuersion of sillie soules, &c. I say rather with S. Paul, God shall smite thee thou painted wall, Act. 23. 3. God wil iudge all such hypocrites in his time, as make [Page] no conscience to slaunder and reuile the members of Christ.

And if God doe sometime giue witnesse to the Scriptures, as most true it is, by punishing them, that prophane or blaspheme them, then how shall your popish writers escape vnpunished, that haue not been ashamed, thus vnreuerently to speake of the Scriptures? Hosius saith it is egenum quoddam elementum, a beggerly element: ex Nicol. Gall. Lodouicus saith, Scriptura est quasi mortuum atramentum: The Scripture is as dead inke: Illyric. in vorm. concil. The Bishop of Poicters, Scriptura estres inanimis & muta, The Scripture is a dumbe and dead thing: Sleidan. lib. 23. Eckius calleth it, Euangelium nigrum, & Theologiam atramentariam, A blacke Gospel, and inky Diuinitie: Kemnit. pag. 23. Pigghius, Sunt velut nasus cereus, The Scriptures are as a nose of waxe: Hierar: libr. 3. cap. 3. And that the children may fill vp the iniquitie of their fathers, of late this present yeere 1602. in a certaine colloquie at Ratisbone betweene the Diuines of Witemberge, and certaine Iesuites: one Iacobus Gretserus a Iesuite vttered this horrible blasphemie of the Scriptures:A great blasphemie against the spirit of God and the Scriptures. Spiritum sanctum per scripturas loquentem non posse esse indicem controuersiarum: That the spirit of God speaking by the Scripture, can not be iudge of controuersies. And added further: St potest me spiritus sanctus condemnare [Page] per hanc scripturam, age faciat, veniat, & dicat, Iacobe Gretsere tu erras, & statim transibo ad scamnum vestrum: If the spirit of God can condemne me by this scripture, goe to, let him come, and say, thou Iacob Gretsere art in an error, and I will straight way go vnto your side: ex Egid. Hunnio. If the Lord were not a most gracious and long suffering God, wee might wonder, how such blasphemers could goe vnpunished. Gods bountifulnes (as the Apostle saith, Rom. 2. 4.) leadeth them to repentance: which God send them, if they belong vnto him, that they may repent them of their blasphemies toward God, and their slaunders against men: otherwise their iudgement sleepeth not, but shall be reuealed in time. For as Ambrose saith: Si pro otioso verbo ratio poscitur, quanto magis pro sermone impietatis poena exoluitur: If account shall be rendred for an idle word, how much more for wicked speech shall punishment be inflicted? Bias said to a certaine lewd man, He feared [...]. not least he should not be punished, but least he should not see it. But wee, as we feare their punishment in the end; so wee desire not to see it, but pray for their repentance and amendment.

The 2. Contradiction.

SYnops. p. 263. it is affirmed, that mariage was lawfull for all men, vntill Pope Nicholas [Page] the 2. and yet in the same page it is said, that Gregorie the 1. inioyned his Clergie to liue single: and pag. 266. the iniunction of single life first proceeded from Siricius: which two were long before Nicholas 2. Alexander 2. or Gregorie the 7. who began by publike decree to restraine Ministers mariage.

The Reconciliation.

FIrst, here is no contradiction at all, if these words may finde a fauourable interpreter: for notwithstanding that diuers decrees were made before to restraine Ministers mariage, and some attempted to impose single life, yet till a thousand yeeres after Christ, there was not a generall and constant restraint of such mariage.

1. Siricius indeede began first to inhibite the mariage of Priests, about anno 428. yet after him succeeded Siluerius sonne of Hormisda, who was also Bishop of Rome ann. 534 ex Caranz. Concil. summ.

2. Before this in the Nicene Councell they would haue inioyned single life to the Clergie, but that by the wise aduice of Paphnutius the Synode altred their minds. Sozomen. lib. 1. c. 11. Socrat. lib. 1. cap. 11.

3. Gregorie 1. though at the first hee liked well of single life, yet seeing the inconuenience thereof, when in his mote or pond many [Page] childrens heads were found, he then altering his minde, confessed with S. Paul, that it was better to marrie then to burne: ex epistol. Hulderic. ad Nicolaum Papam. This Gregorie Gratian. distinct. 56. cap. 2. Caranza. liued anno 603. yet after him anno 636. came Theodorus Bishop of Rome the sonne of Theodorus a Bishop: so that wee see that all this while, the restraint of Clergiemens mariage was not receiued generally as a law, necessarily to bind, till the time before expressed.

Secondly, whereas the Councell of Neocesaria and second of Carthage are obiected, that forbid the mariage of Ministers: I answere, that sometime it was decreed against, and sometime decreed with: as Concil. Ancyran. can. 10. Gangrens. c. 4. which see at large, Synops. pag. 265. and that all degrees of the Clergie might take them wines, vntill this generall restraint, it is there further declared p. 269. to the which places I referre the Reader. Neither neede I to spend much time in [...]ifting the authorities of Councels, hauing to deale with a man vtterly ignorant in them, which receiueth thē but at the second hand: as it may appeare for that, whereas the 37. canon of the Africane Councel, is thus translated: Placuit Episcopos, &c. vxoribus abstinere: It pleaseth vs, that Bishoppes, Priests, Deacons abstaine from their wiues: he chargeth the translator very simplie and ignorantly with corruption, because he [...]aith their [Page] wiues: for it is euident that this Canon inioyneth abstinence from their owne wiues, as it may appeare by the 5. Carthage Councel 3. from whence this Canon is taken word forword, as it is alleaged by Gratian. dist. 85. cap. 4. Cum de quorundam Clericorum quamuis erga vxores proprias incontinentia referatur: For as much as report is made to vs of the incontinencie of Clergy men though toward their owne wiues. Then followe the very same words; It pleaseth vs, that Bishops &c. abstaine from their wiues: for whose wiues I pray you doth the Councell meane but their owne?

Thirdly, the Libeller, because Pope Gregorie the 7. is said to be a notable sorcerer and adulterer, chargeth him, that so writeth, to be a notable lier: and further saith, that generallie all the historiographers of that time, did highly commend him: as Anselmus, Marianus Scotus, Guitmundus, &c.

Contrà. What two or three which were partially affected to the Pope, might write inGregorie the 7. no good man. praise of him, it is not much to be weighed: for these three, that are said to witnesse with him (and yet are they but dumbe witnesses, speaking nothing, but onely named) we can produce thrice three, that discommend him. Sabellicus and Blondus doe describe his great in [...]olencie, when he suffered the Emperour in hard frost, with bare legges to waite at his gate three daies, Sab ellic. Enead. 9. lib. 3. Blond. [Page] decad. 2. lib. 3. Benno Cardinall saith, he poysoned sixe Popes, that hee was a Coniurer, a raiser of Diuels, and in his rage cast the Sacrament into the fire. Anselmus Rid, whom we set against your Anselme, noteth his sedition, saying, that in the time of his Popedome, both the temporall and Ecclesiasticall iurisdiction was shaken and broken, with infinit miseries.

Sigebertus Gemblacens. saith, that he troubled the states of Christendome, discharged the subiects from their oth of fealtie: Sigeber. anno 1074.

Lambertus Scaphnaburg. reporteth, that the Clergie held him to be an heretike, & vesani dogmatis, and of wicked doctrine.

Nauclerus: The Clergie said, that hee had defiled the See Apostolike with Simonie, Heresie, Murder, Adulterie, that he was an Apostata: Naucler. general. 26. The Councell of Brixia called him, a disturber of the Empire, a subuerter of the Church: Vrspergens. anno 1082. The Councell of Wormes, that he was spotted with many periuries. Yea, what neede we any other witnesse, when hee confessed to one of his Cardinals in his sicknesse, that he had fouly abused his pastorall office, that hee had troubled mankind with malice and mischiefe by the procurement and counsell of the Diuell: Sigebert. anno 1085.

If then a murderer, adulterer, sorcerer, heretike, Apostata, if a seditious, periured person [Page] bee a good man, then may you count Pope Hildebrand in the number. Now wee may see how shamelesse these men are, to call so euident an historie a lie: and to count a wicked man holie and blessed, not remembring how the Prophet crieth woe against those, that speake good of euill, and euill of good. Esay. 5. 20.

Fourthly, with the like boldnes he calleth that of Gregorie a fabulous tale, that 6000. childrens heads were found in his fishpond or mote, pag. 160. yet it is extant in the epistle of Huldericus Bishop of Augusta, sent to Pope Nicolas 2. which epistle is alleaged by Aeneas Syluius, who was afterward Bishop of Rome: in descript. German. The same epistle written in parchment, in an old hand, of good record, Bishop [...]ewel of worthie memorie testifieth, that he had seene, defens. Apolog. pag. 237. and Master Fox also that painfull and godly man saith, he had seene an old copie of the said epistle sent by master Bale to the Bishop of Canterburie, Fox pag. 1154. Of the said epistle also Illyric. maketh mention, in Catalog. and Melancthon lib. 1. de coniug. And yet for all this the Libeller would beare vs in hand, that the epistle is forged, and the rest but a tale.

Lastly, that Hildebrand and his fellowe Popes about that time did first make a generall restraint of Priests mariage, when mariage began by a publike law to bee restrained, [Page] it is euident out of Auentinus: hee condemned such as were maried for Nicolaitans, and directed his speciall letters to O. tho Bishop of Constance to separate such as were maried, and forbid the rest to marrie: but that good Bishoppe resisted the Popes proceedings and would not obey. And in the Councell of Brixia this is alleaged as one cause why they deposed Hildsbrand, for that he caused diuorcements and separations amongst the maried: ex Vrspergens. To say then, that mariage was first generally inhibited to the Clergie not till a thousand yeeres after Christ, and yet to grant that it might be for sometime restrained before, by particular acts of some persons and places, I hope is no contradiction: What cause then had this cauiller, to follow with open crie, a shamelesse vntruth, lies and mad trickes, when as more truly these opprobries doe rebound vpon his owne head? I may liken him to the Lamia in Plutarch, that is fained to sit blind at home,Libr. de curiositat. laying aside her eyes into some corner, and putting of them on againe when she goeth foorth: so plaieth this companion, he is sharp sighted abroad in looking vpon other, and blind in his owne house, he cannot see himselfe. Hierome could haue told him: Non facilis est venia praua dixisse de rectis: It is not a fault easily pardoned to speake euill of the right. Hieron. Asellae.

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The 3. Contradiction.

BEcause pag: 63. it is sayd, Telesphorus brought in the Lenten fast, Calixtus Ember fasts, Hyginus Chrisme, that liued some 14. or 15. hundred yeere agoe: and yet before, these are called erronious and hereticall opinions.

The Reconciliation.

THe occasion of these words is to be considered, which was to answer Bellarmine and the Rhemists challenge that the authors and beginners of their religion cannot be shewed, as they can produce the authors of ours: whereupon, it is declared out of their Popes decrees, who were the authors of some of their erronious vsages: as Telesphorus, Calixtus, Hyginus brought in Lent, Ember fasts, Chrisme: which is affirmed, not ex sententia scriptoris, of the sentence of the writer, but ex confessione aduersarij, by the confession of the aduersarie: for they themselues doe ascribe the beginning of these vsages to these ancient Bishops, which their confession, is a good argument against themselues. And that this is the writers meaning, it is euident, by comparing with this place, that which is handled of this matter in Tetrastyl. pill. 1. part. 3. where all these decrees of Telesphorus, [Page] Hyginus, Calixtus are prooued to be forged. Telesphorus decree beareth date, when Antoninus and Marcus were Consuls, who were neuer together in that office. Hyginus epistles are dated, when Camerinus and Magnus were Consuls, which was neuer. Calixtus 2. epistle cōfuteth the error of Nouatus, that did spring vp long after. Other reasons are there shewed, why the decrees which goe vnder their name are thought not to bee theirs: loc. 15. 16. 21.

Thus then is this contradiction healed, that notwithstanding any thing here said: these may be erronious vsages, for all these forged authors: whom although you alleage as patroues of great antiquitie, yet we think your superstitious obseruations are nothing so ancient, and confesse with D. Sutclife: We shall not finde, where the Church of Christ hath enioyned Christians to fast Lent, and Ember daies, and vigils of Saints: which the Libeller noteth pag. 24. as an apparant difference betweene that learned writer, and the other whom he impugneth.

I say then to this brabler, as Eudamidas to a certaine Fidler: Magnus delinitor in re exigua: [...]. He made a great piece of worke of nothing. So hath this Carper fidled vnto vs with a lowd sound a matter not worth the whistling: he should haue done much better to haue followed Ambrose counsell; Solliciti [Page] esse debemus, ne quid temere vel incuriosè geramus, aut quicquam cuius non possimus probabilem reddere rationem: actus enim nostri causa, etsi non omnibus redditur, ab omnibus tamen examinatur: We must be carefull, that wee doe nothing rashly or carelesly, whereof wee can not giue a probable reason: the cause of our acts, though it be not rendred to all, yet it is examined of all: lib. offic. 1. cap. 47.

The 4. Contradiction.

SYnops. 70. Is it not a substantiall point and belonging to the faith to know which bookes are Canonicall, which are not, pag. 56. to know euery particular booke of Scripture to be Canonicall, is not simplie necessarie to saluation. These speeches are noted to be contradictorie.

The Reconciliation.

FIrst, whereas Bellarmine saith, that they dissent not among themselues in any materiall points, or such things as appertaine to faith, and it is answered, I marueile he blusheth not thus to say, himselfe knowing the contrarie: then it followeth, is it not a substantiall point, &c. Who seeth not that here he appealeth to Bellarmines knowledge, who doth affirme elswhere this a thing necessarie to bee knowne, what bookes of Scriptures are canonicall [Page] in particular: as libr. 4. de verbo Dei cap. 4. to proue traditions beside Scripture to be necessarie, hee bringeth this argument in the third place: Tertia probatur ex multis, quae ignorari non possunt, & tamen in scripturis non continentur: Thirdly this is proued, because many things, which wee cannot be ignorant of, are not contained in the Scripture. And it followeth afterward: Non satis est scire esse scripturam sanctam, sed oportet scire, quae sit illa: It is not enough to know that there is holie Scripture, but we must know which it is. SoHow it is necessarie [...] saluation to know the canonicall scriptures. then Bellarmine doth hold it a thing necessarie, to know which bookes are Scripture: but therein they disagree among themselues: Ergo, they dissent in necessarie points. So that in saying, is it not a substantiall point, and belonging to faith to know which bookes are canonicall? there is relation to Bellarmines knowledge and confession: for that which is necessarie to be knowne, is (I thinke) a materiall point, substantiall, and belonging to faith.

Secondly: neither is there any contradiction in these words, of themselues: for to know which are the canonicall bookes, may be held to be a substantial point and belonging to the faith, and yet not simply necessarie to saluation: he knoweth little if hee cannot distinguish betweene a simple and absolute necessitie, and a necessitie not absolute: as some things are absolutely necessarie to saluation, [Page] without the which a man cannot be saued: as Hebr. 10. 36. Patientia vobis necessaria: Patience is necessarie vnto you, that after ye haue done the will of God, you may receiue the promise. But in another sense the Apostles write, Act. 15. 28. It seemed good, &c. to lay no more burthen vpon you, then these necessarie things: yet was it not simply necessarie to abstaine from bloud and things strangled, but conuenient, and profitable for that time, because of offence: so to know which bookes are canonicall, though it be not simplie necessarie to saluation, if a man hold the foundation: yet is it necessarie, as a profitable meane for the increase of faith: and though it be not so substantiall as the foundation of faith, yet is it substantiall, as many necessarie parts in an house are beside the foundation. I may say now to our cauilling aduersarie, that triumpheth in his contradictions, as Archidamus the Lacedemonian said to his son boldly aduenturing to fight: Aut viribus adde, [...]. vel de animi elatione aliquid detrahe: Either put to more strength, or abate of your courage: So seeing the Cauillers obiections are no stronger, hee should doe well not to be so confident. As for my selfe, I say with Hierome: Non de aduersario victoriam, sed contra mendacem quaerimus victoriam: I seeke not so much for victorie of an aduersarie, as for the veritie against a lier: Hier. Augustin.

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The 5. Contradiction.

BEcause it is said, that Luther was an excellent instrument stirred vp of God to set forth his truth, Sy nops. pag. 620. and yet it is confessed, that he erred in diuers points, as concerning penance, and the Reall presence, &c.

The Reconciliation.

SIr Cauiller, your collection is very weak: May not a man be a profitable instrument in Christs Church, though hee holde some erronious opinions? Tertullian fauoured the heresie of the Montanists in condemning of second mariage. Cyprian and Dionysius Alexandrinus did hold, that they which were baptized of heretikes, should be baptized againe: Hieron. catal. scriptor. Papias, Irenaeus, Victorinus, Apollinarius, Lactantius, were all Chiliastes: they did hold, that the faithfull shuld raigne with Christ vpon the earth a thousand yeeres after the resurrection.

Many grosse errors are ascribed to Origen, The Fathers profitable instruments notwithstanding some errors as that he should hold that in the end the diuels should be saued: that men were elected according to the merits of their soules, in a former life, before they came into their bodies: that the torments of hell consist onely in the conscience of sinne: that there was [Page] another world before this: that Christ for the saluation of Diuels should suffer in the ayre, &c. These and many such grosse opinions Hierome ascribeth to Origen. ad Auitum, whether they be true or false of him, it is now impertinent to dispute.

Few of the Fathers beside can be named, but they had their speciall errors: will you therefore conclude (Sir Sophister) that these learned Fathers were not excellent instruments in their times? For notwithstanding Luther might in some things bee deceiued, (whose opinions I will neither now iustifie nor impleade, but onely touch your contradiction) yet was he a very excellent and profitable member of Christs Church.

But whereas you scornefully come in with your, what if, as though master Fox were belied, or that Master Fox played some craftie tricke: and you will giue more credit to Roffensis, and Bellarmine for reporting of Luthers opinion? Here whether you shew more ignorāce, or malice with boldnes (Sir Controller) I cannot say: for master Fox is truly alleaged, and he truly citeth Luthers opinions, as they were condemned by Pope Leo vnder his bul: and this to be one, that where a Priest cannot be had, euery Christian man or woman standeth in as good steed: Fox. pag. 1281. col. 2. artic. 13. he maketh no mention of boyes, as your Bellarmine saith. Now (my friend) I would think [Page] that your holie father Pope Leo in his bull, should bee of better credit with you, then Cardinall Bellarmine in his booke: you vrge me to say vnto you as Hierome against Ru [...]in. Quid est, quod de ore illo tuo pudentissimo non exeat, video te frontem ferream possidere: What will not that shamelesse mouth of you [...] vtter; I see you haue a brasen forehead? Whom I may compare to that Merchant of Ch [...]s in Plutarke, de animi tranquillit. who sold euery man good wine, and kept the sower to himselfe, of whom his seruants said: Our master, bonis praesentibus malis vtitur: when he may vse [...]. good things, doth chuse the euill▪ So doth this Carper omit the best and take the worst, hee changeth good things for euill words.

The 6. Contradiction.

SYnops. pag. 648. it is vntrue, that auricular confession hath been of ancient time vsed in the Church: in Chrysostomes time it was not: and pag. 650. it was priuate confession, which was by Nectarius abrogated, to the which Chrysostome agreed. Hence it is gathered, that auricular confession was in vse in Nectarius time, for otherwise hee could not haue abrogated it: how then is it not ancient? &c.

The Reconciliation.

FIrst, it followeth not, if some kinde of priuate confession were vsed in the time of [Page] Nectarius, that therfore it was the popish auricular confession, which was brought in by Innocentius the 3: whereby euery one was bound to confesse to the Priest, omnia peccata, all their sinnes, and that vnder paine of excommunication while they liued, and to be depriued of Christian buriall when they were dead: Decret. Gregor. lib. 5. tit. 38. c. 12. Such auricular and particular confession of all sinnes we denie to haue been vsed in any ancient time.

They confessed priuately such sinnes as were notorious and troubled the conscience: which kind of confession, if it be not turned to an abuse, as then it was, wee mislike not, but wish it might be practised.

Secondly, the taking away of priuate confession by Nectarius, sheweth an old abuseAuricular confession of no great antiquitie. of it: that when it began to degenerate and grow vnto inconuenience, then was it abrogated: what contradiction then is there to say, that auricular confession was not vsed of ancient time, and that priuate confession was abused in former time and so abrogated? or what doe you gaine by this, if ye can shew your auricular confession to haue been condemned and abrogated a thousand yeeres and more since: it is not enough to alleage antiquitie, but to shew the allowance of antiquitie.

Now where you say it is a lie, that Nectarius [Page] abrogated priuate confession, as you enter not into that discourse, being as is most like somewhat beyond your reach: so I doe referre the Reader for our further answere, to y• which is at large handled hereof Synops. pag. 649. sure it is that priuate confession after that was not vsed in the Greek Church, if your owne decree be true: Caus. 33. distin. 1. cap. 9. Some doe say that we must confesse only to God, vt Graeci, as the Grecians. It was indeede the vse of the Heathen priests to vrge confession: as the priest required of Antalcidas, what euill he had done, and he answered: If I haue done any such thing, the Gods know. As for your lies and other railing speeches, were passe not for them, they shew your weaknes, they hurt not him whom you shoote at. Alcibiades biting his hand, that he wrestled with, and being asked if he did bite as women: no [...]. saith he, but as lions: but this backbiter as a woman muttereth in corners, not as a manly lion shewing himselfe face to face. I wish him no more hurt, then that hee had followed Hieromes aduice: Faciam ne dum volo alium notare culpae, ipse noter calumniae: I will take heede, lest while I am a fault finder of others, I be not found my selfe to be a cauiller.

The 7. Contradiction.

HEre there is both a contradiction noted,1. because Synops. pag. 715. it is affirmed, [Page] that Siluester, as Damasus reporteth, was the deu [...]ser of Chrisme, and yet pag. 63. Hyginus (who liued straight after the Apostles) is said to haue brought in Chrisme.

Likewise an vntruth is obiected, that Siluester 2 should ordaine Chrisme, because Cornelius before that maketh mention of it.

The Reconciliation.

FIrst: 1. If either it be answered, that Hyginus brought in Chrisme in Confirmation, and Siluester ordained Chrisme in Baptisme: 2. or that Hyginus is alleaged as the author of Chrisme by the confession of the aduersarie, as is before shewed, Siluester in our opinion as more likely: 3. or that, Siluester was the first, that made a publike decree and ordinance of Chrisme, which might be in vse before, though not by like authoritie: Any of these answers may serue to reconcile these two places obiected, whereof wee most approue the second and the third.

Secondly: But Siluester (you say) is not reported by Damasus to haue been the deuiser of Chrisme, but did ordaine onely, that such as were baptized, should be annointed with Chrisme on the top of the head.

Contrà. 1. Well then, ye graunt vs, that Siluester brought in Chrisme in Baptisme: it followeth, that it is no Apostolical institutiō.

[Page]2. Siluester then was the first, by your confession, that made Chrisme a member or part of the Sacrament of Baptisme: others made mention of Chrisme before, but not of the Sacrament of Chrisme: as Bellarmine himselfe confesseth, that those testimonies, which hee boroweth from the Bishops of Rome, as from Clemens, Cornelius, Fabianus, non disertis verbis affirmant confirmationem esse sacramentum, do not directly affirme confirmation to be a Sacrament: de Sacrament confirmat. lib. 2. c. 3.

3. Cornelius, as he is alleaged out of Eusebius, reprooued Nouatus for that after Baptisme hee receiued not Chrisme: which was a ceremonie and complement of baptisme, omitted at that time, because Nouatus was baptized in his bed being at the point of death. If Cornelius then required Chrisme to be annexed to Baptisme, I pray you how did Siluester ordaine Chrisme first to be vsed in Baptisme? I would haue you salue vp this contradiction betweene them, before you picke quarrels with vs.

4. You haue testimonies no lesse ancient for the proofe of Chrisme: which because you produce not, I wil helpe you with one out of Fabianus second Decretal epistle. In illa die Dominus Iesus postquam coenauit cum discipulis, sicut à sanctis Apostolis praedecessores nostri acceperunt, Chrisma conficere docuit: In the same day, after our Lord Iesus had supped with his [Page] Disciples, as our predecessors receiued of the Apostles, taught how to make Chrisme. If you speake of lies, here is a lusty one, that our Sauiour Christ taught his Apostles to make Chrisme. I marueile you did not cite this epistle of Fabians, as you did that of Cornelius to another Fabian: but I more marueile why Bellarmine omitteth it: you might misse it of ignorance, but I thinke he was ashamed to alleage so grosse and counterfeited authoritie.

Now as for your Cuckow song, in crying nothing but lies, lies, we rebound them vpon your owne head, and cast your dirt vpon your owne face. I may well compare you, as Themistocles did the Eretrians to the fish [...]. called Teuthis, that hath a long bone like a sword, but no heart: so you dart forth words like swords, but there is no heart, that is, truth or substance in them. God forgiue you, and make you an honest man. I say with Ruffinus: Jnuectiu. Ruffin. Demus veniam ei, qui veniam dare nescit, imitemur Dauid qui comprehensum in spelunca inimicum suum Saulum cum iugulare potuit noluit, &c. Let vs forgiue him, that knoweth not how to forgiue, and imitate Dauid, who when he might would not kill Saul taken in the caue.

The 8. Contradiction.

SYnops. Epist. Dedicat. to the fourth book: reason, scripture, antiquitie, make against [Page] them, &c. yet the Libeller will prooue by our owne confession, that antiquitie maketh for them against vs. pag. 173.

The Reconciliation.

FIrst, Caluine (saith the Libeller) graunteth that antiquitie in diuers questions beleeued as they do: Luther refuseth diuers of the Fathers, as Basile, Hierome, and saith that the Diuell did grossely deceiue Gregorie in his Dialogues.

Contrà. 1. Is not this well reasoned of this skilfull Logician? the Fathers in some small matters held as the Church of Rome doth, as in the ceremonies of Baptisme, prayer for the dead, reseruing of the Sacrament: Ergo, generally, and in the maine points of controuersie, as for the supremacie of the Bishop of Rome, transubstantiation, adoration of images, sacrifice of the Masse and such like, they are all with them.

2. And is Luther such an eye sore vnto you, because he sometimes refuseth, one, two or three of the Fathers? doth hee or wee any otherwise, then the Fathers themselues? Saith not Hierome? Scio aliter me habere Apostolos, aliter reliquos tractatores, illos semper vera dicere, istos vt homines in quibusdam aberrare: I make not like account of the Apostles and other writers: I hold that they alwaies speak [Page] the trueth, the other as men in some things may be deceiued: ad Theophil. aduers. Ioann. Hierosol.

Doe not popish writers take vnto themseluesThe Fathers refused of popish writers the like libertie? Harding refuseth Tertullian and Cyprian: Turrian reiecteth Chrysostome: Arthurus Hierome: Bellarmine Augustine in diuers places, and Hilarius, Hippolytus, Apollinarius: See Tetrasty l. p. 142. 143. Bellarmine saith of Sozomene: Eum multa esse mentitum, that he lied in many things, libr. 3. de poeniten. cap. 14. Doth not the libeller himselfe grant as much? We admit not the authoritie of one, two or three ancient and holie fathers dissenting from the rest. pag. 133.

3. But you thinke hardly, that Luther should so speake of Gregories Dialogues: he might well so doe because it is a booke full of fables and lies, whereof the diuell is the author; neither was it euer written by Gregorie: for this Dialogue maketh mention of purgatorie fire, lib. 4. dialog. cap. 39. whereas Gregorie holdeth but two places after this life, libr. 8. moral. cap. 8. in these words: Whether a good spirit or euill doe receiue the soule going out of the prison of the flesh; it shall keepe it secum in aeternum, for euer with it, without any chaunge: from whence being exalted, it shall not be cast downe to punishment, nor being drenched in eternall punishment shall ascend, &c.

Hierome himselfe that learned father speaketh [Page] as hardly of one, against whom hee had no greater cause: Portat nequaquam vexillum Christi, sed insigne diaboli: He beareth not the banner of Christ, but the ensigne of the diuell, aduers. Vigilant. Yet I excuse not, whatsoeuer in the heate of affection, might drop from Luthers pen.

4. But is not this a good argument, Caluine, Luther, sometime refuse the Fathers: Ergo, the writer of SYNOPSIS speaketh contraries?

Secondly, saith the Libeller, Bellarmine in diuers controuersies plentifully citeth the fathers: as in the controuersies of inuocation of Saints, Pilgrimage, Purgatorie, vnto the which there is no answere at all but silence, as Baal answered his suppliant seruants, which bewraieth the insufficiencie of his booke, and manifestly proclaimeth antiquitie on our side. pag. 175. 176.

Contrà. 1. The writer of SYNOPSIS intending the profit not of the learned, but of others, thought it not so necessarie to handle at large the testimonies of the Fathers alleaged by the aduersarie: 1. Because the booke would haue growne by this means to a greater volume, then was fit for euery mans leasure to reade, or their abilitie to reach. 2. The treatise being in English, to what purpose should Bellarmines quotations be produced in that language, which the aduersary vnderstood [Page] not, and so could not make answere? 3. There be others that haue happily vndertaken that enterprise, as that learned man, whom the Libeller in his first part traduceth, that Bellarmine shall not want worke. 4. As Bellarmines authorities are omitted, except in some principal controuersies; so neither on the other side are our antiquities produced, in such number, as the writer out of his owne readings could haue alleaged, otherwise then of their owne testimonies, out of their Canons, and writers specially vrged against themselues, and turned vppon their owne heads. 5. The speciall grounds both to confirme the trueth, and conuince error in euery controuersie, are to be taken from the Scriptures, which hee thought most profitable for the instruction of the Reader, and such places out of the Prophets and Apostles are specially and principally handled: wherein hee followeth Hieromes aduise to Pammach. Simplices epistolae tuae olent Prophetas, Apostolos sapiunt, non cothurnatam affectas eloquentiam, nec more puerorum argutas sententiolas in clausulis struis: Your epistles are plaine, smelling of the Prophets, sauouring of the Apostles, you affect not curious eloquence, nor as children hunt after sentences.

2. Bellarmine in deede maketh great shew of antiquitie, but most of his ancient testimonies, are either out of forged authors, or [Page] els impertinently alleaged, or by him corrupted and falsified: as, to giue one instance for many, his dealing in the controuersie of purgatorie euidently sheweth.

First, the constitutions of Clemens, Dionysius de ecclesiastic. Hierarch. Athanasius questions ad Antiochiam, Gregories Dialogues, the Liturgie of Basil, Testament of Ephrem, are all bastard writings, which Bellarmine produceth as authenticall witnesses for Purgatorie.

Secondly, Gregorie Nazianzen, Eusebius, Epiphanius, Chrysostom, Theodoret, Theophylact, Damascene, are impertinently cited for Purgatorie: who indeed make mention of praier for the dead, but haue no one word of Purgatorie, neither doth the Greeke Church beleeue that there is any purgatorie fire: prooem. ad concil. Florentin.

Tertullian likewise, Cyprian, Ambrose, Hierome, are brought in to bee of the Iurie for purgatorie, but they do not so much as mention it: who so list to take view of their testimonies, as they are cited by Bellarm. libr. 1. de purg. cap. 6.

Thirdly, Bellarmine is found to be a falsifier, as Bracarens. concil. 1. can. 39. these words are added of his owne, vt oraretur pro defunctis, that praier should be made for the dead. Likewise Concil. 6. sub Symmacho, these words are foisted in by Bellarmine: Sacrilegium esse [Page] fraudare defunctorum animas orationibus: That it is sacriledge to defraude the soules of the dead of prayer, the Councell saith only, it is sacrilege, oblationes defunctorū ecclesiae auferre, to take away the oblations of the dead from the Church, and conuert them to other vses. Wormatiens. c. 10. is falsely alleaged: Pro suspensis in patibulo esse sacrificandum: That they must sacrifice for those that are hanged: or els he had some new copie of his owne which he followed. By these particular instances it may appeare, what fidelitie Bellarmine hath vsed in other controuersies, and how well antiquitie standeth of his side.

3. Whereas it is alleaged that inuocation of Saints is prooued by Bellarmine by the Councel of Chalcedon, confirmed by act of parliament, Libel. pag. 175. as though now by the lawes of this land it were lawfull to pray to Saints. Our answere is, that in deede the Church of England alloweth the decrees of the Chalcedon, and of the other three generall Councels concerning the faith, and their condemnation of the heresies of Arrius in the Nicen, of Macedonius in the first Constantinop. Nestorius in the Ephesine, Eutyches in the Chalcedon: but all the acts of this Councell for other matters it receiueth not. 2. Neither is there any Canon or decree in this Councel extant of inuocation of Saints: for that which Bellarmine bringeth, is taken [Page] out of the colloquies and conferences, and postscripts of the Councell, not from the authoritie of any Canon, or determination thereof. 3. That which hee hath of the intercession of Proterius, and of Flauianus: Flauianus post mortem viuit, martyr pro nobis oret: Flauianus liueth after death, let the Martyr pray for vs: doth shew the opinion which they had that the Saints prayed for them: which is another question. Neither doth it follow, that, if it be graunted, that the Saints doe pray for vs in generall, not knowing our particular necessities, not as mediators, but as fellow members wishing the perfection of the rest of the bodie, that therefore they should bee prayed vnto: neither can it bee shewed that those Fathers made any supplication to those Saints, Sancte Proterie, sancte Flauiane &c. Holie▪ Proterius, holie Flauiane pray for vs: which forme the Church of Rome now vseth. 4. Neither was this the voice of the whole Councell, but Episcopi & presbyteri Constantinopolitani clamauerunt, but the Bishops and priests of Constantinople so cried, act. 11. 5. And yet we denie not, but that in this time, which was almost fiue hundred yeeres after Christ, superstition began to set foote into the Church, and these opinions of intercession and inuocation of Saints to bee embraced, though not in such manner as the Church of Rome now holdeth. Neither doe [Page] we stand so much vpon this, what any Fathers of the Church either a part, or assembled together did hold, as vpon what ground of Scripture their opinion was founded.

4. But as for Baals answere, Baals shauen priests haue better experience thereof, that worship stockes and stones, then they which detest all such abominations. As Baal was dumbe and mute, when his priests called vnto him, so are popish Images, when they are prayed vnto: for they can doe neither good nor euill, as the Prophet saith, Esay. 41. 23. Xenophanes wittily derided the like follie in the superstitious Aegyptians, that in their solemneWhere are▪ Baals priests. sacrifices vsed to howle and crie: They are either Gods, then mourne not for them; or men, then doe not sacrifice vnto them. And a certaine Lace demonian to him that made collection for the Idol-temples, made this present answere: Non curo Deos me pauperiores: I care not for such beggerly Gods, that are poorer then I. Such are popish images, which of other mens purses are decked and adorned with gold: Such beggerly images, in poperie, vse to giue Baals answere to their miserable suppliants: which is fit enough for Baals priests, that marke and disfigure themselues with shauing and cutting, a notable badge of their hypocrisie. As Philip said to one that [...]. misused his haire: Non posse esse fidelem in negotijs, qui mala fide tractaret crines: That hee [Page] could not be faithfull in his labour, that was vnfaithfull to his lockes.

Thirdly, the Libeller would shew vs to be enemies to antiquitie, because it is called, the vaine shew of mothworne antiquitie: and the1 vulgar Latine translation of the Bible partly done by Hierome, partly corrected by him,2 partly receiued from another most ancient edition commended by Augustine, is termed an old blind Latine translation: and the auncient Fathers, Irenaeus, Hippolytus, Ambrose, 3 Augustine should bee called Heretikes, because they held that Antichrist should come of the tribe of Dan. Libel. pag. 177.

Contrà. True antiquitie is not called mothworne, 1 but that shew of antiquitie, which Bellarmine pretendeth to prooue the name and office of Cardinals, is so called; because like as a garment eaten with moths, hath nothing to commend it, but the oldnes thereof: so are his allegations borne out onely with the name and shew of antiquitie. For that alleaged out of the Romane Councell vnder Siluester can. 6. sheweth neither the name of Cardinals appropriate to the Church of Rome, nor yet their office, which is to elect the Pope: The Canon onely saith, that there should be seuen Cardinals in Rome, because the Citie was deuided into seuen regions: and euery one should be a principall ouerseer of his quarter. This prooueth not that [Page] there were Cardinals only in Rome: but the principall Ministers of other Churches were so called, as at Naples, distinct. 71. c. 5. at Syracuse, distinct. 74. c. 6. And as for the office of Cardinals in electing the Pope, Bellarmine confesseth it is but of foure hundred yeeres continuance, lib. 1. de Cleric. c. 9.

Neither is the vulgar Latine translation2 of Hieromes doing, as thinketh Sanctis Pagninus in praefat. ad Clem. 7. and Driedo lib. 2. c. 1.The vulgar Latine not Hieromes translation. de catalog. scriptur. neither is it that translation of Italie, which Augustine commendeth lib. 2. de doct. Christian. c. 15. not. c. 4. as is erroniously noted in the margin: for Augustine followeth that translation which is much differing from the vulgar Latine now vsed. But that it is an old blind translation, it may euidently appeare to him that will take but a little paine to compare it with the originall: as Genes. 3. 15. for (it) shall break thine head, the Latine hath, ipsa, she, referring it to the woman. Genes. 8. 4. for the seuenteenth day of the moneth, they reade seuen and twentie. Genes. 19. 18. for, not so I pray thee, the Latine hath, so I pray thee: leauing out, not. Genesis 24. 22. two sickles, for halfe a sickle. Gen. 36. 24. Aanh found out mules: hote waters, saith the Latine. Genes. 37. 2. Ioseph was septendecim annorum, seuenteene yeere old: sedecim, 16. yeere old, say they. Diuers hundred of such places might bee gathered both out of the [Page] old and new Testament, to shew the corruption of the vulgar Latine translation. See more here of Synops. pag. 21.

3. It is vntrue, that the Fathers are called, Heretikes: for none of them are named: but these are the words: It is a very fable and cousoning deuice of heretikes to make men beleeue, that Antichrist shall come of the tribe of Dan: where the Fathers are not noted, who held it as a probable opinion in their time, before Antichrist was reucaled: but the Papists, the Heretikes of these daies, who now in the manifestation of Antichrist, would blind peoples eyes, that they should not see him in his colours. Neither is it here assumed, that they are heretikes for this opinion, or that it is heresie simply to thinke that Antichrist shall come of Dan: but they which in other opinions maintaine open heresie, doe herein also vse a point of cousonage to deceiue the people. Ambrose concerning the comming of Antichrist, thus saith, The Lord shall not come before there be a defection of the Romane Empire, & appareat Antichristus, qui interficiet sanctos, reddita Romanis libertate, sub suo tamen nomine: and Antichrist appeare, which shall kill the Saints, restoring libertie to the Romanes, but vnder his owne name: in 2. Thess. cap. 2. Here hee deliuereth foure markes of Antichrist, which all agree to the Bishop of Rome: first, the maiestie and authoritie of [Page] the Empire is decaied. Secondly, he hath killed and murthered the Saints. Thirdly, hee goeth about to maintaine the libertie and iurisdiction of Rome. Fourthly, and that vnder his owne name, for of the Pope they are all called Papists.

Now to make men beleeue, that the Pope is not Antichrist, but that there shall come one a little before the end of the world to be borne of the Iewes, that shall conquer all the world, and worke wonders; what is it els but a cunning sleight of Sathan, and a cousoning tricke of his instruments to keep the people in suspence, and make them vnreadie for the comming of Christ? As Ruffinus thus saith, in Symbol. Scire debemus, quód salutarem Christi aduentū, conatur inimicus ad decipiendos fideles callida fraude simulare, & pro filio hominis qui expectatur venturus in maiestate, filium perditionis in signis mendacibus praeparare: We must know, that the enemie goeth about craftily to dissemble and colour the comming of Christ to deceiue the faithfull, and in steed of the sonne of man which is expected in maiestie, to prepare the sonne of perdition with lying signes and hypocrisie.

Fourthly, to prooue the popish religion grounded vpon antiquitie, the Libeller giueth instance in diuers particulars. First, because Austin the Monke is affirmed in Gregorie the firsts time to be one of the Captaines [Page] and ringleaders of superstition, it is inferred that our land was first conuerted to the popish religion, a thousand yeeres agoe. p. 178.

Contrà. 1. Austin brought in some superstitious rites, which now the Romane church still retaineth: but yet the grossest points of Poperie, as of adoration of Images, transubstantiation, iustification by workes, and such other, are nothing so ancient. Neither neede it seeme strange, that some errors crept into the Church a thousand yeer since, seeing that the mysterie of iniquitie began to worke in the Apostles time, 2. Thessal. 2. 7. and 6. hundred yeeres after Christ, the Church began much to decline and degenerate.

2. Austin the Monke was not the first conuerter of the English nation: for in Hieromes time the Britaines had receiued the Gospell: De Hierosolymis, & de Britannia aequaliter patet aula calestis: Heauen is open as well in Britannie as at Ierusalem, Hieron. ad Paulin. And Origen aboue an hundred yeereAustin the Monke not the first conuerter of England before Hierome confesseth as much: Mortalium vniuersam naturam verbum peruicit, &c. nec humanum genus aliquod licet spectari, quod non huius susceperit disciplinam: The worde hath ouercome the nature of the vniuersall world, neither is there any kind of men to be seene, which hath not receiued the discipline thereof: lib. 2. cont. Celsum. This our countrie was then many hundred yeeres conuerted to [Page] the faith, before Austin was sent from Rome: And as it began in the holy Apostolike faith, so wee trust it shall make an end: and that faith which it receiued at Christs going out of the world, wee assuredly hope, through Gods mercie, that it shall render vnto Christ at his comming againe to iudge the world.

2. Epiphanius and Augustine noted Aerius for an heretike, because he denied prayer and oblation for the dead.

Answ. 1. Because Augustine and Epiphanius so thought, doth it follow that all antiquitie is on your side, and that all the fathersAll the Fathers allow not prayer for the dead. so thought? Cyprian saith: Confiteantur singuli delictum suum, dum adhuc, qui deliquit, in seculo est; dum admitti cōfessio eius potest; dum satisfactio & remissio facta per sacerdotem apud Deum grata est: Confesse euery man his sinne, while he, that hath sinned is in the world; while his confession may be admitted, while satisfaction and remssion done by the priest is gratefull vnto God, serm. de lapsis. Ambrose saith: Mors deteriorem statum non facit, sed qualem in singulis inuenerit, talem iudicio futuro reseruat: Death maketh no mans state worse, but such as it findeth euery man in, it reserueth to the iudgement to come, de bon. mort. cap. c. 4. Bernard vpon these words Eccles. 11. 3. If the tree doth fall toward the South▪ or toward the North, where the tree falleth, there it shall be, thus writeth: Men are as trees, the tree is cut [Page] vp in death: which way soeuer it falleth, there it shall be: quia ibi te iudicabit Deus, vbi inuenerit, videat, quo casura sit, antequam cadat, quia postquam ceciderit, non adijciet vt resurgat, sed nec vt se vertat, &c. for God shall iudge thee there where he shall finde thee: let the tree looke which way it shall fall, before it doe fall: for after it be fallen, it shall no more rise, nor turne it selfe: Serm. paru. 49. If then the state of the dead cannot be altred, if they shall be iudged in that condition wherein they die, doth it not strongly follow, that it is in vaine to pray for the dead?

But what if Augustine himselfe sometimeAugustine against prayer for the dead. be of another minde, what is become then of your shew of antiquitie? as serm. 21. in Matth. Qualis quisque hinc exierit suo nouissimo die, talis inuenitur in seculi nouissimo die: nihil te adiuuabit quod hîc non feceris: vnumquemque opera sua iuuabunt, aut opera sua pressura sunt: Such as euery man goeth hence in his last day, such shall he be found in the last day of the world: nothing shall helpe thee which thou hast not done here: euery mans workes shall either helpe him, or cast him down. Then it followeth that prayer profi [...]eth not y• dead, because it is not done by themselues. And y [...]t more euidently Serm. ad fratres in erem [...] 2. Si dicis, pro quo petere debeas, dico quod pro bene & male viuentibus, vt bonus perseueret, malus conuertatur, non pro sanctis, non pro damnatis, &c. If you [Page] say, for whom must I pray, I say for good and euill liuers, that the good may perseuere, the euill may bee conuerted, not for the Saints, not for the damned, &c. The author of these Sermons, maketh but two sorts of the dead after this life, the blessed and the damned, for both which it is in vaine to pray. It may bee obiected, that serm. 44. this author alloweth suffrages to be made for the dead. I answere, that that sermon is not like to be Augustines, because it disagreeth from him in other places: as cont. Pelag. artic. 5. Augustine maketh but two places after this life, heauen and hel: Tertium penitus ignoramus, immo nec esse in scripturis sanctis inuenimus: The third place we are ignorant of, nay we finde it not to be in the Scriptures.

Lastly, what if wee should yeeld you Epiphanius and Augustine for this opinion of prayer for the dead, will ye yeeld vs them for the rest? Epiphanius directly condemneth the adoration of Images, epist. ad Ioann. Hierosoly, where seeing a painted cloath, habens imaginem tanquam Christi, hauing as it were the image of Christ, he commaunded it to be taken away, because he saw the image of a man hanging in the Church of Christ, against the authoritie of the Scripture. Augustine, against the carnall presence, the adoration of Images, the doctrine of merits, free will, and in an hundred points more, is wholy ours against [Page] the Papists. It were too long to giue a particular instance in them all in this place, I referre the Reader to the treatise of the controuersies.

3. Concerning Siricius and Gregories authorities for the inhibiting of mariage to the Clergie, I haue answered before, contradic. 2. and what the ancient Church did hold for the lawfulnes of the mariage of Ministers, it is shewed at large Synops. from pag. 262. to pag 269. Cyprian. lib. 4. epist. 10. maketh mentiō of one Numidicus a Presbyter, Qui vxorē Ministers maried in Origen & Cyprians time. concrematam, &c. adhaerentem lateri laetus aspexit, which cheerefully beheld his wife burning with him, and cleauing to his side. In Origens time Ministers were maried, and had children: Tract. 8. in Matth. Qui à Christianis parentibus enutriti sunt, &c. maxime si fuerint, ex patribus sacerdotali sede dignificatis, id est, Episcopatus, presoyteratus, aut diaconatus, ne glorientur: They which were brought vp of Christian parents, especially if they came of fathers dignified with the priestly seate, Bishops, Presbyters or Deacons, let them not boast. Hierome, that great commender of single life, maketh mention in his Catalog of Polycrates Bishop of Ephesus, who thus writeth in an epistle against Victor Bishop of Rome: Septem fuerunt propinqui mei episcopi, & ego octauus: Seuen of my kinred were Bishops before me, and I the eight. All these [Page] were long before Siricius and Gregorie. How say you now (Sir) is all antiquitie against the mariage of Ministers, or are you not proued a vaine boaster of antiquitie?

4. For the reuerencing of Reliques, praying to Saints, that it is not lawfull for Ecclesiasticall persons to marrie, that it is expedient for rich men to giue all their riches to the poore: they haue Hierome altogether on their side, who taught their faith, and wrote in defence thereof against Vigilantius. Libel. p. 18.

Contrà. 1. Whereas all these foresaid opinions are proued not to be erronious, both out of the Scriptures, and by the testimonie of Augustine, this answere is made, that Augustine is abused: but he sheweth not how, neither doth hee examine the authorities alleaged out of that father, Tetrastyl. pag. 100. pag. 101. whereby it may be gathered, that either those places were too euident to bee gainsaid, or without the compasse of this profound Clarkes reading: if hee had loosened the hold, which we haue of Augustine, in those places, wee would haue produced others to haue strengthened them, but now it shall not neede, where the aduersaries mouth is alreadie stopped. 2. Yet hee telleth vs, that if wee can obtaine at their hands, that either Scripture or Augustine make for them, let Hierome a Gods name be reiected.

Why (Sir) till such time as you haue answered [Page] both Scripture and Augustine, which are there vrged in defence of these opinions, they doe make for vs. But I thinke wee shall hardly obtaine so much at your hands: for you are a liberall gentleman, your manner is to graunt nothing, though neuer so euidently conuinced. Brutus was wont to say: Male is videtur florem aetatis collocasse, qui nihil negare auderet: He seemeth to haue bestowed his time euill, which durst denie nothing. But I thinke they haue bestowed it worse, that dare denie any thing. But what if Hierome be not so much your friend in these opinions, as you vaunt, where are you then? First, Hierome contendeth not against Vigilantius, for the adoration of Reliques, but forHierome would haue Saints reliques reuerenced, not adored. due reuerence to be giuen them: I am se intelliget Samaritanum & Iudaeum, qui corpora mortuorum pro immundis habet: He shall see that hee is no better then a Iew or Samaritane, which counteth the bodies of the dead vncleane. And againe, Nos non dico martyrum reliquias, sed ne solem quidem aut lunam, non angelos aut archangelos, &c. colimus & adoramus ne seruiamus creaturae potius quam creatori, &c. honoramus reliquias martyrum, &c. We, I say not the reliques of Martyrs, but we worship not or adore the Sunne or Moone, Angels or Archangels, least we should serue the creature rather then the Creator: but we honour the reliques of Martyrs, that wee may worship [Page] him, whose Martyrs they are: ad Riparium. What maketh this now for the Papists opinion, that doe not onely honour and reuerence, but adore the reliques of Martyrs?

2. Neither is Hieromes opinion altogether currant for the inuocation of Saints: Quis enim ô insanum caput aliquando martyres adorauit? quis hominem putauit Deum? Who (O you madbraine) euer adored Martyrs? or tooke a man to be God? De Petro legimus quod Cornelium se adorare cupientem manu subleuauit & dixit, homo ego sum: We reade of Peter, that he lifted vp Cornelius, desirous to adore him, with his hand, and said, I am a man. If Martyrs and Saints are not to be adored, then not to be inuocated: for inuocation is a part of diuine adoration.

3. Concerning Ministers mariage, Hierome hath these words: Si Samuel nutritus in tabernaculo duxit vxorem, quid hoc ad praeiudicium virginitatis, quasi nō hodie quoque plurimi sacerdotes habeant matrimonia? & apostolus describat episcopum vnius vxoris virum, habentem filios cū omni castitate: If Samuel brought vp in the Tabernacle maried a wife, that is no preiudice to virginitie, as though many priests now a daies enioy not mariage? and the Apostle describeth a Bishop, the husband of one wife, hauing children with all chastitie.

4. Neither doth Hierome thinke it conuenient [Page] alwaies for a man to giue all his richesRich men not bound to giue all away. to the poore, but preferreth it only as a more perfect thing: as he saith thus to Vigilantius: Iste quem tu laudas, secundus & tertius gradus est, quem & nos recipimus, &c. This that you commend (that is, for a man to vse his riches) is the second and third degree, which we also receiue: so that wee know, that the first is to be preferred before the second and third. For otherwise Hierome should haue spoken against himselfe, who did not giue all away which he had: Quo labore, quo pretio, Barrabanum nocturnum habui praeceptorem? nostrum marsupium Alexandrinae chartae euacuarunt: With what labour, with what price did I get Barrabanus (a certaine Rabbin) to teach me in the night? the paper of Alexandria hath emptied my purse: epistol. ad Pammach. & Ocean. Hierome then had money: for otherwise he could not haue been at this cost. You see now (master Controller) how well Hierome standeth of your side: and yet if he were yours wholy here, you must lend him to vs for many other points, as concerning the Canonicall Scriptures, against free will, merits, for iustification by faith, and such other, as might abundantly be shewed, if either time or place serued.

5. Fiftly: 1. In what sense Telesphorus, Calixtus, and Hyginus are said to haue been the institutors of these vsages, of Lent, Ember [Page] fasts, Chrisme, is sufficiently shewed before, in the answere to contradict. 3. 2. Though they could alleage antiquitie for these toyes, yet this is nothing to the substance of Poperie. 3. And if these obseruations haue been of ancient time, yet shall they neuer be able to shew, that they were so superstitiously then kept, with so many superfluous rites, with such opinion of merite, and with such necessitie inioyned, as now in Poperie.

6. Sixtly, that Iohns Baptisme was diuersIohns baptisme not diuers frō Christs. from Christs, contrarie to the opinion of the Protestants, Augustine (saith the Libeller) standeth on our side.

Contrà. 1. Augustine is not wholy theirs: for whereas Bellarmine denieth, that the proper end of Iohns baptisme was for remission of sinnes; Augustine thus confesseth: Tamen ne quisquam contendat etiam in baptismo Ioannis dimissa esse peccata, sed aliquam ampliorem sanctificationem &c. per baptismum Christi collatam, non ago pugnaciter, &c. Yet least any man contend, that euen in Iohns baptisme sinnes were forgiuen, but that some greater sanctification was conferred by Christs baptisme vpon those that S. Paul bid to be againe baptized, I will not striue against it. Augustine here seemeth to graunt, that Iohn might remit sinnes in baptisme, so that some preeminence and greater sanctification be yeelded to Christs. Is not the Libeller now ashamed [Page] to say, that he abuseth Saint Augustine, I make no doubt: but who so bold as blind bayard? It is pitie that hee had not the Author by him to examine this sentence: for hee would then haue cried out a fresh of falsification, because I rehearsed not all the words, as they are cited now, only for breuitie sake, setting downe those, which shew that, for the which the place is alleaged: but now the whole sentence being expressed, there is the same sense, which before out of part was inferred: onely in the margin the place is mistaken, the 14. chapter being noted for the tenth.

2. What if wee yeeld you Augustine for this opinion; what haue you gained, if other of the fathers testifie with vs, that make Iohns baptisme and Christs all one? As Ambrose confesseth: Ioannes in remissionem peccatorum in aduenientis Iesu nomine, non in suo baptizauit, &c. Iohn baptized for remission of sinnes in the name of Iesus to come, not in his own, lib. 1. de Spirit. cap. 3. Leo saith: Christus ad Ioannis baptisma accessit: Christ came vnto Iohns baptisme, de consecr. distinct. 3. c. 14. And wee are baptized with that baptisme, wherewith Christ was baptized. Ambros. serm. 41. Ergo fratres tingi debemus eodem fonte, quo Christus, vt possimus esse quod Christus: Therefore brethren we must be dipped in the same fountaine that Christ was, that wee may be [Page] the same that Christ is. And Chromatius saith, Nunquam aqua baptismi purgare peccata credentium posset, nisi tactu Dominici corporis sanctificatae essent: The waters of baptisme could neuer purge the sinnes of beleeuers, vnlesse they were sanctified by the touch of the Lords bodie: in Matth. cap. 6. Wee then are baptized with that baptisme which Christ sanctified, but that was the baptisme of Iohn.

Your Master of Sentences confesseth, that Iohn baptized in nomine futuri, in the name of Christ to come, libr. 4. distinct. 2. f. and that they, which did not spem ponere, put their hope in Iohns baptisme, were not baptized againe: ibid. and he thinketh that Christs baptisme was instituted in Iordan, distinct. 3. g. but that was Iohns baptisme, as Leo before saith: Ergo, Iohns baptisme and Christs were alone: And if they were not baptized again, that receiued Iohns baptisme in a right faith, then was it all one with the baptisme of Christ. I hope now it appeareth, that antiquitie will not yeeld this point vnto our aduersaries.

7. Concerning the profession of virginitie, hee saith, antiquitie was of our opinion, because it is confessed, that the Manichees obiected vnto Augustine, the multitude of their virgines.

Ans. 1. I marueile how the Defender here escaped the Detectors censure: for the words [Page] alleaged are somewhat mistaken: for the Manichees did not thus obiect to Augustine: You labour to draw women of euery hand to this profession by your profession, that now in your Churches the number of professed virgines exceedeth the number of women: but this is Augustines obiection to the Manichees, libr. 30. cont. Faustum cap. 4. So that this testimonie sheweth a great affinitie betweene the superstitious endeuour of the Manichees, and the like practise in the popish Church, to make a multitude of virgines.

2. We grant the Fathers allowed the professionHow Augustine alloweth profession of virginitie. of virginitie, where they had receiued that gift, but much vnlike it was to the popish vowes of single life. Augustine in the same place thus writeth: Nos hortamur volentes, vt permaneant, non cogimus inuitas, vt accedant: We exhort them that are willing to continue, but we compell none against their wils to come. And againe, Ipsi tam stultum iudicamus inhibere volentem, quam nefas & impium nolentem cogere: We count it as foolish to forbid those that are willing, as wicked to compell the vnwilling, cont. faust. lib. 30. 4. They then forced no virgines, by cunning perswasion, as the Manichees did, nor otherwise to take vpon them the profession of virginitie, neither did they hold them against their wils: But it is an vsuall practise in the popish Church, craftily to entice yong men [Page] and women to professe Monkerie, and after they are once entred, they then keepe them against their minds and disposition.

8. That Christ descended into that part of hell, which is called Limbus Patrum, and deliuered from thence the soules of Abraham and the Patriarkes, and other faithfull people, that were there kept expecting the redemption of mankinde, &c. the ancient Fathers giue sentence for vs: and it is confessed, the most part of them to haue been in this error.

Answ. 1. Whereas Origen is alleaged in 1. cap. Iob to proue that the Patriarkes went to heauen, a place of life and light, to Abrahams bosome, the queere of Angels, &c. this answere is made, that he suspecteth that Origen is not syncerely alleaged: wherein he sheweth his great ignorance, and slender reading in the Fathers: the place is truly word for word copied out of Origen.

Againe (saith the Libeller) Origen beleeued herein as we beleeue, and to that purpose he citeth Origen, hom. 15. in Genes. thus speaking, that Christ descended to hell to fetch Adam from thence: Quod enim dicit ad latronem, hodie mecum eris in paradiso, non hoc illi solum dictum, sed etiam omnibus sanctis dictum intellige, pro quibus ad inferna descendit: For what hee said to the theefe, this day thou shalt be with me in paradice, was not said onely to him, but vnderstand [Page] it to be spoken to al the Saints, for whom he descended to hell.

Contrà. 1. By this saying of Origen, all the Saints ascended to heauen, the same day, andOrigen against Christs descension to hell, to deliuer the Patriarkes. at the same time, when the soule of the conuerted theefe went to paradice. This is contrary to the opinion of the moderne Papists, that hold, that Christs soule, manebat in loco animarum illo triduo, quo corpus iacebat in loco corporum, did tarie three daies in the place of soules, all which time his bodie did lie in the place of the bodies, Bellarm. libr. 4. de Christ. anim. cap. 15. And this is one of Durands arguments, to prooue, that Christs soule went not locally into hell, but onely effectually, in power and vertue, because in the same instant of Christs death the soules of the Saints were, beatificatae, made blessed, in 3. distin. 22. quaest. 3. And if the same day of Christs death, their soules were in paradice, according to Origens opinion, I pray you what time had Christs soule to be in hell, but onely by the vertue and power thereof: which must bee Origens meaning? Vnlesse you will say, that Christs soule was in heauen and hell in two places at once: which shift Bellarmine is driuen vnto, saying, It was not impossible vnto God, to make Christs soule to bee in two places at once, libr. 4. de Christ. anim. cap. 15. All things are possible, wee graunt vnto God: but where hath hee any warrant out [Page] of Scripture of this his presumption?

2. And that Origen meaneth not, that Christ did fetch the Saints out of any such hell and place of darknes, as they imagine, it is euident by that which followeth within tenne lines after in the same Homilie: where Origen vpon these words of the Lord to Iacob, Genes. 46. 4. I will bring thee backe againe: Velut si diceret, quia certamen bonum certasti, fidem seruasti, &c. reuocabo te iam de hoc mundo ad beatitudinem futuram, ad perfectionem vitae aeternae, ad iustitiae coronam, quam reddet Dominus in fine seculorum omnibus qui diligunt eum: As if he should say, because thou hast fought a good fight, kept the faith, &c. I will call thee out of this world to the blessednes to come, to the perfectiō of eternall life, to the crowne of righteousnes, which God shall render in the end of the world to all that loue him. If blessednes then, perfection of eternall life, the crowne of righteousnes, be in hell; then Iacob went to hell, otherwise not.

3. Because exception is taken against that testimonie cited out of Origen vpon Iob, who is thought not to haue been the author of that booke (for the which I will not much contend, though it be ancient, and sufficiently shew the opinion of that time, that Limbus Patrum, was not generally held of the Fathers) I will declare Origens iudgement out of other places of his workes: as Tractat. 26. [Page] in Matth. Prophetis recedentibus ab hac vita, corpora eorum in sepulchris erant, animae autem & spiritus in regione viuorum: The Prophets departing out of this life, their bodies were in the graues, but their soules and spirits in the region of the liuing. Againe, tract. 30. in Matth. vppon these words, they shall gather the elect from the ends of heauen; he thus saith: Electi non solum illi qui ex aduentu Christi sunt sancti, sicut quidam magistri haerese [...]s dicunt, sed omnes, qui à constitutione mundi fuerunt, qui viderunt, sicut Abraham, Christi diem: They onely are not the elect, which are the Saints since the comming of Christ, as some masters of heresie say, but all they, which from the beginning of the world saw the day of Christ, as Abraham did. If then the Patriarkes were in the region of the liuing, and were elected, I trust you will not say they were in hell: that is not the region of the liuing, nor yet a place for the elect.

4. Neither did Origen only of the Fathers impugne your Limbus, but others also.

Cyprian serm▪ de mortalitat. Ad refrigerium iusti vocantur; ad supplicium rapiuntur iniusti: The iust are called to a refreshing, the vnrighteous are haled to punishment. If hell bee a place of refreshing, then the Patriarkes went thither. Ambrose: Qui in sinu Abrahae sedet, susceptus à Christo est: He that sitteth in Abrahams bosome, is receiued of Christ. The Patriarkes [Page] then and Prophets were receiued of Christ, for they were in Abrahams bosome: he that is receiued of Christ, is not I thinke in hell.

Augustine thus expoundeth these words, Genes. 49. 33. he was gathered to his people: An forte populus non solum sanctorum est, verum & angelorum: This people (it may be) is not only of the Saints, but of the Angels: huic populo apponuntur, qui post hanc vitam Deo placentes fiunt, to this people they are put, which after this life please God, quaest. 168. super Geves.

Likewise epistol. 99. Ne ipsos inferos vspiam scripturarum locis in bono appellatos reperire potui: I could neuer finde in Scripture, hell to bee taken in any good sense: and there hee concludeth, non esse membrum aut partem inferorum tantae illius faelicitatis sinum: that that bosome of so great felicitie, was no part or member of hell. The Patriarkes then that were in Abrahams bosome, by Augustines sentence were not in hell, but in a place of great happines. If they were not then in hell, Christ could not fetch them from thence. Wherfore it is a great vntruth, which the Libeller hath vttered, that all the Fathers, yea Origen beleeued as wee doe, that Christ in soule descended into that part of hell which is called Limbus Patrum.

9. Ninthly, whereas it is affirmed, Synops. [Page] p. 523. that there was no question about the reall presence for 1000. yeeres after Christ, till the time of Berengarius, who was sore troubled for maintaining the truth: Hereupon it is inferred, that the Church, till that time, generally beleeued the Reall presence, before Berengarius taught the contrarie; otherwise how could he haue fallen into any troubles at all, if his doctrine had been consonant, to that which was receiued before, &c. p. 188.

Contra. 1. That till 1000. yeares after Christ, no other presence was held of Christ in the Sacrament, but spirituall to the faith of the worthie receiuer: neither that his bodie and blood was otherwise eaten and drunke then by faith; & that the substances of the bread and wine, remained after consecration: it plencifully appeareth by the testimonies of Tertullian, Irenaeus, Augustine, Ambrose, Theodoret, Hesychius, Emissenus, Bede, Haymo, Bertram, Rabanus Maurus and others, cited by M. Fox p. 1137. and 1138. it were too long to bring them in speaking here: I desire the Reader to haue concourse thither.

2 We haue our aduersaries confession,Transubstantiation and the Carnall presence, but new doctrines. for the antiquitie of this opinion: Decr. p. 3. dist. 2. c. 44. Non hoc corpus, quod videtis, manducaturi estis, &c. Ye shall not eate this bodie, which yee see, nor drinke that blood, which they shall shed, that crucifie me, I haue [Page] commended vnto you a sacrament, which being spiritually vnderstood, shall quicken you. c. 48. Suo modo vocatur corpus Christi, cum reuera sit sacramentum corporis Christi: It is called the bodie of Christ after a certaine manner being in deed a sacrament of ye body of Christ. Dist. 4. c. 131. It is not to be doubted, but euery faithful mā, Corporis sanguinis (que) dominici participem fieri, quando in baptismate membrum Christi efficitur: To be made partaker of the bodie and blood of Christ, when in Baptisme he is made a member of Christ: so that Christ is as well present in Baptisme as in the Eucharist, which is not after a carnall manner, but spirituallie. Twentie such places might be alleaged out of their owne decrees. Concerning transubstantiation also; Cuthbert Tonstal saith, Liberū fuit ante concilium Lateranense: It was free before the Councel of Lateran, and euery man was left to his owne coniecture. libr. 1. de Euchar. Cusanus saith: Quidam veteres theologi intellexisse reperiuntur, &c. Certaine auncient diuines are found of this mind, that the bread in the Sacrament is not transubstantiate, but clothed with a more noble substance: Excitat. libr. 6. How then is not the libeller ashamed to say, that the doctrine of the Reall presence was generally beleeued before Berengarius taught the contrarie?

3 At what time Berengarius impugned [Page] the Reall presence, certaine superstitious Monkes, as Lanfrancus, Guimondus, Algerius, Fulbertus, Hildebrand, held the contrarie, so that there was an opposition and partes taken: then the Pope Leo the 6. (not Leo 9. for the figure is mistaken, and the Libellers skill did not serue him to correct it) anno 1049. tooke part with the Monkes and their Monkish opinion, and condemned the opinion of Berengarius: So did Nicolaus 2. that suceeded not long after, cause the said Berengarius to recant in a synod at Rome: ex Wilhel. Malmesburio de gest. Anglor. libr. 3. And this was the cause of Berengarius trouble, because he opposed himselfe not against the auncient doctrine of the Church, but against the new superstitious conceite of certaine Monkes, with whom these Popes tooke part for their aduantage. And this may appeare by the recantation of Berengarius reported by Gratiane, that he did hold the same faith, Quam Dominus & venerabilis Papa Nicolaus, & haec sancta synodus authoritate Euangelica & Apostolica tenendam tradidit: Which the Lord and venerable Pope Nicolas and this holy synode, by their Euangelicall and Apostolicall authoritie, did deliuer to be held. De consecrat. distin. 2. c. 42. This synode then was the first, that decreed the carnall presence.

4 Whereas Berengarius subscribeth to the fayth of Pope Nicholas: the bodie and the [Page] blood of Christ Sensualiter & in veritate manibus The Papists are fled from the Popes faith of the Carnall presence. sacerdotum tractari, frangi & fidelium dentibus atteri: To be sensiblie, and in truth handled by the Priests, and broken and rent with the teeth of the faithfull: how commeth it to passe, that the Papists are now fled from this faith? For Bellarmine dare not say, that the bodie of Christ is chawne and rent of the teeth, but the shewes and accidents of the bread and wine: de Euchar. lib. 3. c. 10. And the contrarie to this faith of Nicolas is alleaged by Gratian out of Augustine dist. de consecr. 2. c. 47. Quid paras dentes & ventrem? crede & manducasti: Why doe you prepare your teeth and belly? beleeue and you haue eaten.

Now let any man iudge, whether, as this challenger maketh his bragges, antiquitie stand soundly with the Papists in the doctrine of prayer for the dead, inuocation of Saints, adoration of relikes, prohibition of mariage, Limbus patrum, the Carnall presence: it falleth out vnto him, as Cato was [...]. wont to say: Qui ridiculis rebus seriam impenderent operam, in serijs fore ridiculos: They which were serious in ridiculous matters, should be ridiculous in serious: so whereas in many friuolous obiections before this Sophister was very earnest, and layd on load, in this waightie contention about antiquitie, he hath made himselfe ridiculous. I wish rather, that his eyes were opened, that he might [Page] see the nakednes of their religion, and how true antiquitie fauoureth them not. Thus by iustifying their errors, he doth adde vnto his fault, as Augustine saith: Nolens se esse reum, addit potius ad reatum, sua excusando peccata, ignorat non se poenam remouere sed veniam: He that will not be guiltie, doth adde to his guiltines, and he little knoweth, that he doth not remoue the paine, but the pardon: de continent. c. 5.

The 9. Contradiction.

SYnops. p. 924. He that is once the sonne of God is alwaies to the end: this doctrine is noted to be 1. dangerous, 2. false, 3. contradictorie to it selfe.

The Reconciliation.

FIrst it is dangerous (saith he) that whereas it is said that the children of the faithfull are holy euen before they be baptized: and so consequently can neuer fall out of Gods grace, it spurreth to all desperate villanie, as to too much experience hath taught vs.

Contra. 1. The Children of the faithfull are said to be holy, not in respect of their eternall election, as though all such were sure to bee saued, but in respect of the outward coueuant made to the Church: whereof they are members, [Page] being the seed of the faithfull: and therfore this is impertinently alleaged; and it is as simply inferred, that because the children of the faithfull are holie, as the Apostle saith 1. Corinth. 7. 14. Ergo, they cannot fall out of Gods grace.

2. Not the Protestants faithfull assurance of saluation, but popish religion spurreth some to all villanie, as this land hath had too wofull experience, in their conspiraci [...]s, treacheries, rebellions and traiterous practises both against their Prince and Countrey, though (God be thanked) they haue failed of their wicked hope. Assurance of saluation breedeth not carnal securitie, but godly carefulnes, that they may walke worthie of their calling: as the Apostle saith, We are chosen in him, &c. that we should be holy, Ephes. 1. 4. And if Princes, that should giue securitie of their goods to their subiects, were able to guide their hearts, and keepe them in obedience, as God doth gouerne the elect, there were no daunger.

3. This disputer ignorantly confoundeth two questions: one of the certaintie of election before God, the other of the assurance thereof to our selues: the first is here affirmed and grounded vpō that text, Io [...]. 13. 1. Whom Election certaine. God loueth, he loueth to the end: which text he is neuer able to answere: and therefore windeth himselfe to another matter of assurance [Page] of saluation: but that our election is certaine in Gods eternall decree, the popish Diuines themselues doe graunt, as Thomas Aquinas, Peter Lombard, Gratian, Espenceus, as they are alleaged Synops. pag. 824. and I know none of learning amongst them, that denie it, but this brabler, that euery where proclaimeth his owne ignorance.

Secondly, where that text is vrged, Galath. 5. 4. Ye are euacuated from Christ, which are iustified by the law, ye are fallen from grace: to prooue that election may bee lost, the answere is soone made.

1. They which seeke for iustification by the law, are said to fall from grace, not of election before God, but in respect of their apparance vnto men, in losing and falling away from the meanes, which should bring them to saluation. As Ambrose saith writingElection certaine. vpon these words of the Lord to Moses, Exodus 32. 33. Him that sinneth, will I blot out of the booke of life: Secundum iustitiam iudicis tum deleri videntur, cum peccant; iuxta praescientiam verò nunquam in libro vitae fuerunt: In the iustice of the Iudge they then are said to be blotted out, when they sinne; but according to Gods prescience they were neuer in the booke of life: in 9. ad Roman.

2. Concerning Saul, I haue shewed before,Saul neuer ele [...]ed before God. that [...]ee was neuer elected before God, or truly iust: answer to the 11. vntruth: and [Page] you haue brought a goodly text to proue it: Saul was a choise young man and afaire, &c. higher by the shoulders, thē the children of Israel: Ergo, he was chosen before God: Ambrose saith, Qui credere videntur, & non permanent in fide, à Deo electi negantur, quia quos Deus eligit, apud se permanent: est etiam, qui ad tempus eligitur, sicut Saul & Iudas non de praescientia, sed de praesenti iustitia: They which seeme to beleeue, and continue not in faith, are denied to be elected of God, for whom God electeth, doe continue with him: there is also, that is chosen for a time, as Saul and Iudas, not in Gods prescience, but in their present iustice: in 8. ad Roman.

3. Thirdly, the same answere we make to the supposed contradiction, that Adam was made subiect to euerlasting condemnation by his transgression, not before God, but inHow the grace of God may be lost. respect of himselfe and his present state, because by his sinne he had deserued it: he was subiect to damnation, ex merito suo, non ex decreto Dei, by his desert, not by the decree of God: neither had he vtterly lost the grace of God to which hee was restored, but in part only in respect of his present feeling. As Dauid saith, Psalm. 51. 12. Restore me to the ioy of saluation: hee had not lost his saluation, but the feeling, the ioy and comfort of it. As Ambrose saith: In terris quateris, in caelis possides: Thou art tossed and shaken in the earth, and [Page] yet doest possesse in heauen: de obit. Theodos.

The 10. Contradiction.

SYnops. pag. 1067. to affirme, that Henoch and Elias went vp to heauen in their bodies before the ascension of Christ out of Scripture, it cannot be proued; it is euident that they were taken vp aliue into heauen, but not that they continued aliue: out of these words the Libeller, first noteth a contradiction: secondly, a notable vntruth.

The Reconciliation.

1. FIrst, to remoue the contradiction: in that it is said, they were taken vp aliue, or in their bodies into heauen: it is not meant that they went into heauen with their bodies, but that they were aliue in their bodies, when they were taken vp from the earth: so that the words must be read with a distinction; their being aliue, or in their bodies, must be referred to the first clause, they were taken vp, not to the second, into heauen. Thus the Sophister vseth a fallacie, conioyning those things, which are to bee disioyned: As where it is said, Act. 1. 11. This Iesus, which is taken vp into heauen, shall so come, as ye haue seene him go into heauen: the words must not be taken in a ioynt sense, as though they did see Christ going [Page] or entring into heauen, for a clowd took him frō their sight, v. 9. neither was that heauen, whither Christ went, euer seene with mortall eye: but the words must be distinguished: they did onely see him goe, that is, taken from the earth, and going from them: As there is no contradiction in these words, that a clowd tooke him from their sight, and yet they saw him going into heauen, no more is there in the other.

2. Secondly, whereas the Libeller affirmeth, that Henoch and Elias are yet aliue in their bodies, but not in heauen, belike in the terrestriall paradise, as some haue thought, Rhem. in 11. Apocal. sect. 4. And that Henoch and Elias shall come in person in the time of Antichrist, I wil briefly shew how vncertaine both these opinions are.

First, that they are aliue in their bodies inHenoch and Elias not aliue in their bodies. paradise the Scripture sheweth not: that place Ecclesiastic. 44. 16. (which is scripture with them) that Henoch was translated into paradise, is corruptly translated: for the word paradise is not in the Greeke, as Pererius hath wel obserued, lib. 3. in Genes. qu. 5. Where that place is vrged, Matth. 11. vers. 11. Elias indeed shall come, or is to come: it is rather to be read, venturus erat, was for to come: so readeth Hentenius a Papist in Euthym. so the vulgar Latine translateth vers. 3. where Iohn sendeth this message to Christ: Art thou he, that art to [Page] come, without any sense, for Christ was come alreadie: it should be rather read, [...], which should come, or was to come.

2. The booke of Macchabees, which is Scripture with them, saith, 1. chap. 2. 58. Elias was taken vp, [...]: vsque, euen into heauen: which word, euen, importeth not his taking vp onely into the ayre, but into heauen indeede. Hierome saith that Henoch & Elias, mortis necessitate superata ita vt erant in corporibus de terrena conuersatione ad caelestia regna translati sunt: The necessitie of death being ouercome, as they were in their bodies, were translated from their terrene conuersation to the celestiall kingdome. And of this opinion hee saith was Theodorus Heracleotes, tom. 4. Miner. & Alexand. that they were translated to heauen, we beleeue with Hierome, but not in their very bodies: therein I preferre rather Origens opinion: Sicut ex mortuis primogenitus Christus, ita primus carnem euexit in coelum: As Christ was the first borne of the dead, so he first caried his flesh into heauen, ex Pamphil.

3. Whereas he vrgeth that place Heb. 11. vers. 5. By faith was Enoch translated, that hee should not see death, to proue that he is yet aliue: the Apostle onely sheweth, that he died not after the vsuall manner, and common condition; as they which shall be aliue at Christs comming shall not die, but they shal [Page] be changed, 1. Cor. 15. 51. which is a kinde of death. For otherwise how should that sentence of Scripture be verified, Heb. 9. 27. It is appointed vnto men, that they shall once die, that is, to all men: wherefore Henoch and Elias, though they died not a common death, yet were they chaunged, which was in steede of death vnto them.

4. Origen thinketh, that Elias descendens Paradise is Heauen. ad inferna, &c. did descend to hell, &c. Hom. 4. in Luc. Ambrose taketh paradise to bee heauen: Tum saluus fuero in paradiso cum coepero viuere inter electos angelos: Then I shall bee safe, when I shall liue in paradise among the elect Angels, serm. 15. in Psal. 119. If Henoch and Elias be in paradise, they are then in heauen.

Chrysostome Hom. 21. in Genes. If any man doe curiously aske into what place Henoch was translated, and whether hee doe liue to this present: discat non conuenire humanis mentibus curiosius ea, quae à Deo fiunt, explorare: let him learne, that it is not fit for men curiously to search out those things which God doth: Hom. 21. in Genes. Augustine: Quid de Helia factum sit, nescimus, hoc de illo tamen credimus, quod verax scriptura testatur: What is become of Elias we know not, that we beleeue of him which the Scripture testifieth, cont. Faust. lib. 26. cap. 4.

Theodoret qu. 45. in Genes. dare not determine [Page] into what place Henoch was translated.

Rupertus, that Henoch was not translated into the terrestriall paradise, lib. 3. de trinitat. cap. 33.

Thomas affirmeth not, that Henoch and Elias are in paradise, but with this addition, vt dicitur, vel creditur, as it is said, or beleeued; 1. par. qu. 103. ar. 2.

Iansenius a popish Bishop is of opinion,Henoch, Elias, not in the terrestrial Paradise. that Henoch and Elias are not in the terrestriall paradise, in Comment. super cap. 143. concord. Euangelic. Of the same iudgement is Pererius a lesuite, lib. 3. in Genes. qu. 5.

Now for the second point, it is as vncertaine out of the Fathers, that Henoch and Elias shall come in person in the time of Antichrist.

1. Cyprian saith: Nobis in spiritu & virtute Eliae non alium quam Ioannem solum, &c. The Angell and our Lord Christ doe insinuate none other to come in the power and spirit of Elias, but Iohn onely, de singular. Clericor. Likewise Origen: Vide fortassis si Ioannem baptistam possumus ponere in loco Eliae: See if happily wee may not place Iohn Baptist in the place of Elias: in 11. ad Roman.

2. Concerning the two Prophets mentionedOf the two Prophets. Apocal. 11. in the Apocalypse chap. 11. Augustine vnderstandeth the two Testaments, and confuteth them, quiputant hos duos testes duos [Page] viros esse, which take these two witnesses for two men, &c. Beda also vnderstandeth the doctrine of the old and new Testament: Ambrosius Ausbertus, the holie Church in generall in her preachers.

3. Victorinus vpon that place sheweth, that some vnderstand Helias and Moses, but he would haue it to be Ieremie. Hilarius contendeth they must be Moses and Helias. Iustinus thinketh not onely Henoch and Elias to be aliue, but also those whose bodies arose at the resurrection of Christ, qu. 85. ad Orthodox. Hippolytus will haue, not onely Henoch and Elias, but Iohn the Diuine also to come with them before the comming of Christ.

Now I referre it to the iudgement of the discreete Reader, whether this conceit of Henoch and Elias, be not more like to be a fable, then to haue any likelihood of truth, wherein there is such diuersitie of opinion, and vncertaintie amongst the ancient writers. The Libeller bringeth foorth nothing but painted papers and emptie Poticaries boxes: he hath painted his lines with the names of Fathers, but produceth not their testimonies: he setteth foorth no new stuffe, but the scrapings of other mens platters. And as Flaminius host at Chalcis, when he wondred at the multitude of the dishes, said vnto him, omnes carnes suillas, they were all but swines flesh, [...]. diuersly dressed: so this homely host entertaineth [Page] his reader but with their wonted grosse meates, though he would shew in the new kind of dressing it, a piece of slouenly cookerie of his own: I say then vnto him, with Hierome: Aut profer meliores epulas & me conuiua vtere, aut qualicunque hac caenula nostra contentus esto: Either bring foorth better meate, and let me be one of your ghests, or els (pull downe your stomacke) and taste of my prouision. And I would that he, that first bid vs to eate of his swines dish (too grosse meate for a sound stomack) had grace to receiue the holesome meate that is presented to him for his health.

The 11. Contradiction.

SYnops. pag. 908. A true liuely faith, &c. can neuer finally fall away, &c. a iustifying faith is alwaies actuall working by loue. pag. 881. no loue no faith: Hereof it followeth, that either Dauid and Peter had no faith, when hee committed adulterie, and the other denied his master, or els that Peter loued his master, when he denied him, and Dauid loued God and his neighbour, when he committed adulterie with the wife and slew the husband, &c. pag. 197.

The Reconciliation.

FIrst, there is a difference betweene a true faith and a perfect faith: a true faith alwaies [Page] remaineth in the elect, though it be not alwaies a perfect and glorious faith: likewise a true faith is not alwaies a like effectuall or working, but yet alwaies accompanied with loue, though not in the same degree.

2. As then Dauid and Peters faith failed in these their sinnes, so also their charitie: but it therefore followeth not, that because in one act their faith and charitie failed, and in part was empaired, therefore it was wholie extinguished.

3. And that neither of them was giuen ouer to a reprobate sense, it may appeare, because Dauid vpon Nathans admonition repented, and Peter presently vpon his deniall went foorth and wept bitterly.

4. Wherefore your Logicke (sir Sophister) here faileth you, and you conclude weakely, from a part to the whole, that because their loue failed in part, it was wholy lost: was there no sparke of loue in Dauid neither towardDauid and Peters faith not vtterly extinguished. God nor man, nor no goodnes left in Peter during their seuerall tentations? When the Moone is in decreasing, hath she lost all her light? the seede, that lieth all the winter buried in the earth, hath it no life in it? So the seede of faith and charitie alwaies remaineth in the faithfull, though not alike greene and flourishing. Because you (sir Cauiller) haue shewed your selfe at this time in slaundring and railing, an vnhonest man, shall I therefore [Page] inferre, that there is no goodnes or honestie left in you?

4. For Salomon the same answer wil serue,Salomons faith not wholy lost in his fall. that though in that hainous sinne of Idolatrie both his faith and loue failed, yet it was not generally or totally extinguished: as the Lord saith, 2. Sam. 7. 15. My mercie shall not depart away from him: but where no faith nor loue is, there is no mercie. As mercie on Gods behalfe therfore did not vtterly depart from him: so neither in Salomon was faith quite rooted out: the seede of faith and loue lay buried in him, in that his heauie sleepe; and was afterward, by Gods grace awaked and reuiued. But how is it inferred, that vnlesse the fire of charitie were cleane put out in Salomon, idolatrie must be a good worke and the louing of God? for this wicked act sheweth a partiall and temporall failing of faith and charitie, not a totall or finall: was there, thinke you, no goodnes, vertue, iustice, wisedome (the fruits of faith and charitie in Gods children) remaining in Salomon in the time of his fall? The contrarie is extant in Scripture, Eccles. 2. 9. My wisedome remained with me, euen in the middest of his pleasure, the light of wisedome and knowledge was not extinguished in him.

5. Concerning Paul, we affirme, that hee was alwaies a member of the Catholike Church (as it comprehendeth the number of [Page] the predestinate) not onely when hee was a persecutor, but euen before he was borne, in respect of the foreknowledge and decree of God: yet was hee not then an actuall and present member of the Church, to the which faith is required: wherefore to dispute that Paul had no faith, when he was a persecutor, is a needlesse labour, for as yet he was not in act a member of the Church, neither had faith, before hee was called, and therefore could not lose, that, which he had not.

6. You blaspheme the Church of Geneua,A slaunder. and the Protestants, as though they should say or thinke, that adulterie, murther and idolatrie in the children of God, be no sinnes, but good workes, and fruites of faith, pag. 202. We are further off from iustifying vngodly workes, then Papists are: for they hold that some sins are veniall and pardonable in their owne nature: we affirme, that all sins in themselues, without Gods mercie, are mortall, that is, worthie of damnation: they say, that a iust man doth not sinne in his good workes, so much as venially. Synops. pag. 922. we hold that euen the best workes of the righteous are blemished with some infirmitie: they teach, that the motions of the flesh, though neuer so wicked, are not sinfull, if a man giue not any consent, Libel pag. 134. we professe, that the very euill concupiscence, though the will concurre not with it, is sinfull. Now let [Page] the world iudge, which of vs the Protestants, or Papists are furthest off, from allowing, or commending wicked workes.

7. But where you charge vs to say, that inThe vertues of the Pagans, are no true vertues. Infidels to honour their parents, to fight for their countrie, be damnable sinnes, pag. 202. wee say with the Apostle, Whatsoeuer is not of faith is sin, Rom. 14. 23. which place Augustine vrged against the Pelagians, that iustified the glorious acts of the Pagans: and he further saith, Non officijs, sed finibus virtutes à vitijs discernendae sunt: That vertues are to be discerned from vices, not by the act but the end, contr. Iulian. libr. 4. cap. 3. And againe, Virtutes nisi quis ad Deum retulerit, vitia potius sunt, quam virtutes: Virtues, if they be not referred to God, are vices rather, then vertues, de ciuitat. Dei lib. 19. cap. 25. Wee condemne not then the good things, which are in Infidels, but their euill affections, whereby they corrupt that which is good: and so this point shall be concluded with that saying of Augustine: Colligitur, ipsa bona opera quae faciunt insideles, non ipsorum esse, sed illius, qui bene vtitur malis, ipsorum autem esse peccata, quibus bona male faciunt: It is gathered then, that the good workes, which the Infidels do, are not theirs, but his, that vseth the euill well, but theirs are the sinnes, whereby they doe good things euill, con [...]. Iulian. 4. 3.

Now hauing refuted this Cauillers friuolous [Page] obiections, my leisure doth a little serue me to answere his iniurious speeches: and as for his particular taunts, of crowes, birds, and apes, foule puppies, pag. 201. such scoffers wee vouchsafe not an answere: but as Magas sent to Philemon threatning warre, dice and tenice balles; so wee doe rebound vpon this warlike challengers head, his popish bullet shot. But seeing he goeth further from mens persons to gall religion it selfe with his prophane iests, of Puritanical principles, and the regenerate generation of Geneua; this iniurie done to the Church of Christ I cannot passe ouer with silence. Wherein, as Hierome compareth Heluidius, hee is like to him that set Dianaes Temple on fire, Vt qui bene non poterat, male omnibus innotesceret, That he by euill doing might be famous to al, that by wel doing could not: so he in kindling a fire against the church of Christ, nobilis factus est in scelere, maketh himselfe famous in his euill doing. And like as Philoxenus and Gnato two gluttons, did vse to blow their noses in the platters, that no man should eate with them: so plaieth this trencher man in vomiting his gall vppon the table as it were of Christs Church, that all men might lothe it. Therfore seeing he spareth not to reuile the mother, the children must not thinke straunge to be euill spoken of: but wee say with Hierome: Illud dico maledicta tua mihi gloriae fore, cum eodem, [Page] quo Ecclesiae detraxisti, ore me laceres, & canina facundiam & (filius) pariter experiatur & mater: This I say, that your ray lings are a credit to mee, when with the same mouth, wherewith you derogate from the Church, you wound mee, and the sonne and mother together, do tast of your doggish eloquence: aduer. Heluid.

The 12. Contradiction.

TEtrastyl. p. 118. It is an absurd thing to say a man may lose the confession of his 1 faith, and yet keepe his faith sound: Synops.2 p. 165. Peter lost the confession of his faith, he denied Christ in word: Againe, Peter lost not his iustification: but it is a perfect faith which doth iustifie vs before God: If Peter were iust3 still, then was his faith perfect, and so his faith was perfect, because it was a iustifying faith; and not perfect, because hee denied Christ: to this purpose the Libeller. p. 205.

The Reconciliation.

1. IT is true, that faith cannot be sound and whole, where a man faileth in confession: and therefore Peter, who lost his confession as Bellarmine saith, was not sound and perfect in faith.

2. Where it is said, That Peter lost the confession [Page] of his faith, he might haue considered, that those words are vttered, ex confessione aduersarij, from the confession of the aduersarie, because Bellarmine saith, that Peter lost the confession of his faith, and not faith it selfe: but we say, though Peter failed in confession, yet he vtterly lost it not.

3. We confesse, that it must be a perfect faith, that is, working by loue and effectuall, that iustifieth vs before God, Galath. 5. 6. though no faith is simply and absolutely perfect before God, but in a certaine measure: Then the obiection inferring a contradiction, if it conclude any thing, standeth thus: A perfect faith iustifieth before God; Peter was iustified by that faith, which hee had when he denied Christ, Ergo it was a perfect faith. The second part of this reason is vntrue, for Peter was iustified by his former faith working by loue, and not by this imperfect and defectiue faith: his iustification in deed was not lost, which he formerly had obtayned by faith, but yet as his faith was weakened, soPeter lost not his iustification, though the feeling thereof was for a time suspend [...]d. his present feeling of his iustification for the time was suspended. It followeth not then, Peters iustification was not lost, when his faith was weake, Ergo, he was iustified by that weake faith: like as a mans life is not lost in his sicknes, yet he cannot be said to liue by his sicknes. But it will be said, that his iustification begun before, was vpheld and continued [Page] still by the same faith. I graunt, that a perfect, that is, a working faith, doth perfectly iustifie, that is, doth both iustifie in the sight of God, and giueth a sense and feeling to the soule of the iustified: Rom. 5. 1. Being iustified by faith, wee are at peace with God. Now when faith is weakened, though our iustification stand firme before God, because the substance and seede of faith remaineth, yet is it also weakened in our assurance and feeling, and so to our sense for the time as imperfect. This then prooueth not a perfect faith, when as our iustification remaining in substance, in working and feeling is not perfect. Your sillie argument then (sir Sophister) hath no good consequence. I perceiue your Logicke and Diuinitie are both much alike: but you are not so much to be blamed, as your master, that taught you no better: as Diogenes seeing an vnmanner lie boy, gaue his master a blow on the eare, that had instructed him no better. And as Hierome said of Iouinians eloquence: Tam elinguis & sermonis putidi, vt magis misericordia dignus fuerit, quam inuidia: His stile is so rude and so base, that he is to bee pitied rather then enuied: Dial. 1. aduers. Pelagian. Such is this detectors kinde of disputing (to speake nothing of his stile) that he hath more neede of pitie and compassion, then of any confutation.

4. But this contradiction in making Peters [Page] faith perfect and imperfect, may better be returned vpon themselues: for Bellarmine saith, that Peter lost not his faith, but the cō fession onely, lib. 4. de Roman. pontif. cap. 8. And another saith, Petrus non fidem Christi, sed Contradictions of Papists, about Peters faith. Christum salua fide negauit: Peter denied not the faith of Christ, but he denied Christ, his faith remaining sound. Alan. Cop. If Peters faith were sound and whole still, then was it a perfect faith: but on the other side this stout champion affirmed, that Peter had no faith: What followeth (saith he) seeing Dauid committed adulterie, and murther, and Peter denied his master, but that they had no faith? pag. 197. So Peter had a sound faith and yet no faith. Thus they agree like harpe and harrow together. But we say, that neither Peter had at this time a perfect faith, because hee failed in confession, nor yet no faith, because Christ prayed his faith should not faile, Luk. 22. 32. but that, though his faith were shaken, yet the substance and seede remained still: as Theophilact well sheweth in Luc. cap. 22. Quamuis breui tempore concutiendus sis, habes recondita fidei femina: etiamsi folia abiecerit spiritus inuadentis, radix tamen viuet, & non defi [...]iet [...]ides [...]ua [...] Although for a while thou shalt be shaken, thou hast the seedes of faith laid vp in store: although the spirit of the tempter do [...] cast off the leaues, yet the roote shall liue, and thy faith not faile.

[Page]

The 13. Contradiction.

TEtrastyl. pag. 97. True faith, whereby wee are iustified &c. cannot be lost and vtterly extinguished &c. the gifts and calling of God are without repentance, Rom. 11. 29.

1. These texts, &c proue not onely, that faith cannot be lost, but also that no other gift what soeuer.

2. Againe, Synops. pag. 485. The children of the faithfull are▪ [...]olie alreadie, euen before they are baptized, for they are within the couenant &c of they [...] holie, being borne of the righteous [...]eede, haw can they possibly perish, although they be vnbaptized? In so Howeth euidently that all children borne of faithfull parents dying without baptisme, are saued, &c▪ hereof also in followeth▪ that all the Iewes that came of Abraham be in [...]allibly saued, &c. L [...] bel. pag. 207.

The Reconciliation.

1. FIrst the Apostle speaketh not of al kindWhat gifts are without repétance. of gifts, when he saith, the gifts of God are without repentance but such gifts as doe follow election, and accompanie speciall and effectuall vocation for of election the Apostle spake before [...] 8. As [...]ching election they are beloued for the father [...] and [Page] of vocation in this verse, the gifts and calling of God are without repentance. The Apostle▪ then vnderstandeth not generall gifts, but the speciall graces of sanctification giuen to the elect, wherof faith is the principall. Thus Ambrose vnderstandeth the Apostle, epist. 8. Noueris Christi dona irreuocabilia, vt credas, quod semper credidisti, nec nimio moerore tuam in dubium adduc as sententiam: Know that the gifts of Christ are irreuocable, that thou maist beleeue, what thou hast alwaies beleeued, and not with too much heauines make thy sentence doubtfull. He inferreth specially that faith is this irreuocable gift.

2. Secondly: 1. Where children are said to be holie euen before baptisme, it is not vnderstood of such holines and sanctification asHow children are [...]aid to be holy. followeth election, but because they are within the generall couenant, which God maketh to the faithfull and their seede: so that holines maketh not here a difference betweene the elect and not elect, but betweene the children of the faithfull and of Infidels: For if the one were not more holie then the other, why should they not be indifferently admitted to baptisme? which I think the grossest Papist will non graunt.

2. Neither do we say, that all the children of the faithfull are saued; that die vnbaptized (though in charitie wee are so to thinke) because they are within the couenant, and [Page] haue committed nothing, wherby they haue made themselues vnworthie of it) but that the want of baptisme is no impediment vnto such infants, as are within Gods gracious election: as the words doe expound themselues, how can they possibly perish, though they die vnbaptized? So then infants are not by the want of baptisme depriued of their election.

3. But how followeth it, that all the Iewes that came of Abraham be infallibly saued? whereas the question is of those onely which the vnbaptized, which liued not to the yeers of discretion to receiue or refuse faith. But it will be againe obiected: All the children of the faithfull are holie, and once holie, alwaies holie, therefore they cannot choose but bee saued.

Ans. They are holie, as I said before, being the seede of the faithfull, not by any speciall sanctification, but by a generall vocation, being borne of faithfull parents, and so members of the visible Church, admitted to baptisme & other Sacraments of the Church. This externall holines and vocation may be lost: for when they come to yeeres of discretion, and then shew themselues stubborne and refuse the holesome meanes of their calling, they doe fall away: and so is verified that saying of our Sauiour, Many are called, but few are chosen. Some then are Loly by election, [Page] which cannot perish: others are holieTwo kind [...] of holines, generall and speciall. by vocation, which may be cast off. As Ambrose saith: Tu quidem Domine omnes cupis, sed non omnes curari volunt: Thou O Lord desirest all (in their generall calling) but all will not be cured. And againe he saith: Inter generalia promissa &c. Deus quaedam à communibus excepta causis, occultiore nouit ordinare ratione: Among generall promises God excepting some from the common cause and condition, doth deale with them after a more secret manner, lib. 2. de vocat. Gent. cap. 1. So the generall promises are made to all the seede of the faithfull, but they are specially performed onely to those which beleeue: Confirmauit generalem bonitatem super vniuersos, &c. God hath confirmed his generall goodnes to all; but part of them, merito fidei diuinitus inspiratae ad aeternam salurem specialibus beneficijs prouehitur, by the worthines of faith inspired by God, by speciall benefits is promoted to saluation: Ambros. lib. 2. de vocat. Gent. c. 10.

4. Thus then are the Cauillers frinolous objections answered concerning the saluation of the Iewes of Saul & Iudas, the Church of Rome: all these tasted of Gods generall goodnes in offering to them the externall meanes of saluation, but they wanted the speciall benefits of true sanctification, and effectuall vocation: Where the Libeller by the way is detected of falsehood, pag. 209. [Page] vrging eternall sanctification: which are wordsFalsehood. of his owne putting in: for where the children of the faithfull are said to be holie, eternall and internal holines and sanctification, is neither mentioned, nor yet intended, but the holines of their generall vocation.

5. Yea, saith he, Turks and Iewes also shalVntruthes. bee saued, whose forefathers were faithfull Christians: yea, and the diuels also, which sometime were in Gods grace, pag. 210.

Ans. 1. Are Turkes and Iewes, I pray you, holy seede? or doth not the Apostle speake of such children, whose immediate parents were faithfull▪ 1. Cor. 7. 14. Els were your children vncleane but now are they holie. And are diuels in your diuinitie holie seede?

2. The Papists doe more incline to thesePapists, not Protestants fauourers of infidels. grosse opinions of the sauing of Infidels and Diuels then Protestants: for concerning Infidels▪ they hold, that they in part may beleeue by their owne free will, Rhemist▪ Act. 13. sect. 1. and that their actions which seemed outwardly glorious▪ as in honouring their parents▪ in fighting for their countrie, and such like▪ were not sinfull: Rom. 14. sect. 4. contrarie to the Apostle, who saith, Whatsoeuer is not of faith is sinne.

As touching Diuels: first, they doe forbidDoctrines of diuels. to marrie and abstaine from meates, which the Apostle▪ calleth, the doctrines of diuels, 2. Tim. 4. 3. Secondly, they hold that iustifying [Page] faith is a generall, or vniuersall beleeuing of the articles of Christs death and resurrection, Rhemist. annot. Rom. 4. sect. 9. which is no other faith then such as diuels may haue, to beleeue the historicall truth of the articles of faith: for they beleeue and tremble, Iam. 2. 19. Now let any reasonable man iudge, whether Papists or Protestants haue a better opinion of the Diuels and Infidels. The fables of the deliuering of Plato and the Emperour Traian out of hell at the prayers of Gregorie, and of Falconilla at the prayers of Tecla, are their dreames and deuices, and not ours. The first reported by Nicetas to be currant in the histories of the Fathers, in commentar. ad secund. oration. Nazianzen de pasch: the other by forged Damascene, oration de defunct.

5. Now because this [...]errie companion maketh himselfe pretie sport with Balaams counsel to send women among the Israelites, with the virgins of the word in Cheshire (disciples of Master Haruie) as hee scornefully calleth them, that g [...]d▪ vp and downe the countrie to heare Preachers, &c. pag. 181. we will continue this iest a little, and shew him his owne face in a [...] ▪

1. For [...]alamites info [...]nieation, and BaalitesWho are most like to be Balamites. in idolatrie, let popish sectaries carrie the bell. Doe▪ ye thinke wee haue forgotten what cleane birds, both cockes and hennes, were found▪ in the Abbey nests, in England [Page] at the suppression thereof? I say with Ambrose: Malim falsum crimen subire, quam verum referre: I had rather beare a false crime, then bewray a true, epistol. 44. Or think you, we know not what your owne writers testifie of the chastitie of your Clergie: as Constitution. Othon. in gloss. Clerici huiusmodi concubinas tenent communiter apparatu honesto nomine appellationis sororiae: Priests commonlie keepe such concubines in honest apparell, vnder the name of sisters. And in the same place: Videtur, quod hoc crimen meretricij ecclesia sub dissimulatione transire debeat: It seemeth good, that the church should dissemble and to passe ouer the crime of whoredome. These are more worthie the name of Balamites, then those whom you slaunder.

One of your late Councels thus complaineth: Videmus monasteria mulierum in pleris (que) locis in suspectas de int [...]m inentia domos, ne quid grauius dieam esse commutata: We see the monasteries of women in most places to bee chaunged into suspected hou [...]es of incontinency, to speake no worse of them: Coloniens. part. 10. cap. 9.

2. As for Master Har [...]ie, though I know him not, I iudge him the honester man for your unliking him. For as Diogenes said to [...]. one that railed vpon him, Neither would any man beleeue me, if I praised you, nor you in dispraising of me: so I thinke your discommending [Page] of the Ministers of the Gospell, will bee of no more credit with the wise and discreet, then if I should commend you for an honest man, whom I know not. Your spite and enuie is most against those that labour in the Gospel, and striue against your superstitious doctrines: but God that hath hitherto strengthened vs, will I trust open our mouthes yet wider, to crie out against your abominations.

3. It grieueth you, that women should be giuen to heare sermons, and to sing Psalmes: and I doe not marueile at it, for if you might haue your minde, both men and women should be as blind as beetles. You are like those, that Hierome speaketh of: Quam viderint pallentem & tristem, miseram & Manicheā vocant: If they see a woman pale and sorrowfull, they count her miserable and a Manichee: ad Eustoch. So doe you those women, that desire by the Gospell to be brought to true sorrow and repentance for their sinne. And doe you mislike, that deuout women should be well affected to the Ministers of the Gospell, and minister to their necessities againe? I will answere you with Hierome: Mulieres ministrant saluatori de substantia sua; ille qui de quinque panibus millia hominum pauit, escas sanctarum mulierum non recusat accipere: The women minister to our Sauiour of their substance, and hee that with fiue [Page] loaues fed thousands, refused not to receiue the prouision of women: ad Princip. It may be thought, if this disciple of Rome had then liued, hee would haue carped at our blessed Sauiour and his disciples, because they suffered women to resort to their Sermons, and to minister vnto them.

Thus haue wee taken a view of his supposed contradictions, the third chapter followeth of this goodlie treatise containing pretended falsifications: I make no doubt but to hold him here also at the staues end, that he shall not fasten a blow: for wee feare not his slanderous tongue: as Chabrias said, A weake mans strokes, and an vnwise mans [...]. threats are not to be feared. And as Hierome saith: Possum omnes propositionum riuulos vno Ecclesiae. veritatis sole siccare: I can drie vp the streame of his obiections with the sunne of the truth.

THE THIRD CHAPTER OF pretended falsifications.

The 1. Falsification.

SYnops. pag. 219. Bernard saith, The beast in the Apocalypse, to the which a mouth was giuen speaking blasphemies, doth sit in Peters chaire: epistol. 126. Bernard here calleth not the Pope Antichrist, which was then Innocentius, [Page] but the vsurper, that intruded himselfe.

The Iustification.

1. WHat Bernard faith in other places▪ where he cōmendeth either Eugenius or Innocentius, it is not to the purpose, neither was this place produced to proue Innocentius or any other particular Pope to be Antichrist, but that Peters chaire should be the seate of Antichrist: which whether these words doe shew, any poore Grammarian, that can but translate a sentence of Latine, will easily iudge.

2. But to make Bernards minde more fully appeare, hee reporteth of one Norbertus, that did hold, that Antichrist should be reuealed,Antichrist began in Bernards time. ea, quae nunc est generatione, in that very age, & non visurum se mortem; and that he should not see death, till hee saw a generall persecution in the Church: epistol. 56. Though Bernard there saith he was not bound, certò credere, certainly to beleeue it to be so, yet he commendeth this Norbertus, and speaketh reuerently of him, calling his mouth, caelestem fistulam, an heauenly pipe. Again, Serm. Cantic. 33. speaking of the prelates of the church, that vsed gold in their bridles, saddles and spurres: Ministri sunt Christi, & seruiunt Antichrist [...]: They are the ministers of Christ, and yet serue Antichrist. But to whom [...]ls I [Page] pray you were the great prelates subiect (for they were no small birds, that thus glittered in gold) but to the Pope. We haue then both the time of Antichrists comming, the persons, among the Clergie, and the place described, ye chaire of Peter: I report me now to any indifferent Iudge, whether Bernard either in word or sense bee misreported. I trust, that whosoeuer readeth your vncharitable accusations, will do as Alexander did, who when a complaint was made against one of his familiars, laid his hand vpon one eare, reseruing it for his defence, that was absent: So I hope they will suspend their iudgement, till they heare your cauils and sophistications answered. And I say with Ambrose: Non erit longi subsellij ista iudicatio, facile est tibi de nostris iudicare: This matter will require no long iudgement, the discreete Reader will soone iudge betweene vs: epist. 40.

The 2. Falsification.

SYnops. pag. 293. Augustine is alleaged to proue that the vow of obedience promised in Baptisme, is a generall vow of necessity to be kept, in Psal. 75. the Libeller crieth out, that Augustine is falsified, because the rest of the words that follow are not alleaged, wherin he maketh mention of other vowes, as of virginitie, of distribution of our goods to the poore. pag. 217. 218.

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The Iustification.

FIrst, whereas Bellarmine denieth that our promise of obedience and of pietie in Baptisme is no vow, Augustine is cited as a witnesse, not to proue it to be the onely vow: for in the same place it is confessed, that there is another kind of vowes that directly concerneth not the worship of God, Synops. pag. 292. what cause was there then to alleage Augustine impertinently for that which was not in question? We doe not vse to paint whole pages with long sentences for want of matter, as you doe: the question then was this, whether to vow, to beleeue, to hope in God to liue well, be the generall vow of Christians, which Augustine there affirmeth, not whether there were any other vowes beside, which Augustine also in the same place sheweth, but it belongeth to another question.

Secondly, whereas S. Augustine, as he saith, taketh a vow in the largest signification, when he calleth these vowes, to beleeue, to liue well, &c. as though they were improperlie called vowes: I will shew Augustines opinion further for that in Psal. 115. Quisquis bene cogitat, quid voueat Domino, seipsum voueat, seip-Sum reddat; hoc exigitur, hoc debetur: Whosoeuer thinketh well, what he should vow vnto God, let him vow himselfe, let him render [Page] himself; this is exacted, this we owe. Againe,Which are the best vowes. de tempor. serm. 7. One voweth a cloake, another oyle, another waxe for the lights, another that he will drinke no wine: Non est istud votum optimum, neque perfectum, aliud melius volo &c. ipsum offer, hoc est, animam tuam: This is not the best or a perfect vow, I would haue a better thing, offer thy selfe, that is, thy soule.

Origen also is a plentifull witnesse herein: Hom. 13. in Exod. Non vult Moses, vt offeras aliquid, quod extra te est, &c. Moses will not haue you offer any thing without you: take from your selues and offer to God, as euery man hath conceiued in his heart: doth gold grow within me or siluer, &c. thou hast therfore offered gold to the tabernacle, that is the faith of thy heart.

Again, Hom. 24. Scio diuersa vota in scripturis referri, &c. I know there are diuers vowes rehearsed in the Scripture, Anna vowed to God the fruit of her wombe, Iepthe his daughter, some Calues, some Rammes: but he that is called the Nazarite, doth vow himselfe vnto God: this is the vow of the Nazarite, quod est super omne votum, which is aboue all vowes: he that doth this, imitateth Christ, which gaue himselfe for vs, &c.

If then for a man to vow himself, his soule, his faith to God, be the vow which wee owe, and God exacteth; if it be a perfect and the best vow, as Augustine; if it be that which the [Page] Scripture requireth; a vow aboue all vowes, as Origen testifieth: then is it most properly and truly called a vow. And the Libeller is found to be the falsifier, that saith neither theVntruth. Scripture nor Augustine properly do call it a vow. What cause then had this intemperate and impatient man to crie out here against malicious dealing, pag. 220. whereas himselfe is the man, in these vnfriendly words, that sheweth malice? But God forgiue him, I will not render euil for euil, reproch for reproch. Demosthenes well said, I will not enter into [...]. that combate, where hee that is ouercome is better then he that ouercommeth. And Ambrose saith: Haec sunt arma iusti vt cedendo vincat, sicut fugientes grauioribus sequentem solent vulnerare ictibus: These are the weapons of iust men, to ouercome by giuing place, as they that flie away vse to hurt them worst that follow them: de offic. libr. 1. cap. 5. I will therefore giue way to his reuiling speeches, that wherein hee thinketh to conquer, himselfe may be ouerthrowne.

The 3. Falsification.

SYnops. pag. 297. It was the heresie of the Pelagians and Manichees to perswade men to cast away their riches, they were not noted of heresie, for that they did perswade men to cast away their riches, but for that they maintained [Page] that all rich men were bound to forsake all their goods, and that otherwise, they could not goe to heauen: Libel pag. 221.

The Iustification.

FIrst, all that labour might haue been spared, which the Libeller taketh in citing Augustine at large, epist. 106. and lib. 5. contra Faust. c. 10. to shew that to be the opinion of the Pelagians and Manichees, seeing he was not ignorant, that Synops. pag. 304. (which place hee himselfe quoteth in the margin, pag. 223.) it is further said, this is the right heresie of the Manichees and Pelagians, that promised the kingdom of God not to any, but to those that cast away their riches. How then is this denied to be the heresie of the Pelagians and Manichees before, being so directly affirmed here?

2. By the way this falsifier of others, hath here plaied a tricke of falsification himselfe: for insteed of these words, they promised the kingdome of God not to any, he readeth, not to one: which though it were a scape in the first edition, is amended in the second. Againe, he saith, the Pelagians are noted of heresie, for that Falsification. they did perswade men to vow pouertie, or as hee speaketh to cast away their goods, p. 210. where these words, they did perswade men to vow pouertie, are of his owne putting in.

[Page]3. Doth not he I pray you, that saith, none but they which cast away their riches shall enter into heauen, consequently perswade men to cast them away? If a man shall heare one of your Seminarie priests to auouch, that none can be saued, vnlesse hee be a member of the Romane Church, doth he not in effect perswade him to be reconciled to it? It is not said, that this is the whole heresie of them to perswade rich men to cast away their riches: but this was their heresie, because it was an effect and consequent of their heresie: The other assertion that none can be saued, except they cast away their riches, is but an inducement to this perswasion.

4. That is shewed to be the heresie of theRich men not bound to cast away their riches. Manichees and Pelagians, wherein they were contrarie to Augustine; for he no where perswadeth all rich men to cast away their riches, but to vse them well: as in that sentence of his alleaged: Si diuitiae adsunt per opera bona seruentur in coelo: If riches be present, let them by good workes be stored vp in heauen. And in many other places: [...]s Enarrat. in Psa. 85. Tantum meminerint diuites, quod aijt Apostolus &c. Onely let rich men remember that which the Apostle saith, Charge them that are rich, that they be not high minded. Likewise in Psal. 136. What is commanded rich mē, that they be not proud: Quod faciunt diuitiae, hoc caueant in diuitijs, caueant in diuitijs superbiam: [Page] Let them take heede of that in riches which riches make: let them take heede of pride in riches. Seeing then Augustine perswadeth not rich men to cast away their wealth: the contrarie was shewed to be practised by the Pelagians and Manichees, that perswaded al so to doe: if this be not true, that these heretikes did so, or if it were affirmed, they did onely so, and not further held, that rich men vnlesse they did so could not be saued; then he might haue had some reason to crie out of falsification: which crime he himselfe only in this place hath committed, as I trust doth appeare: his vncharitable words: they are by him malitiously suppressed, Libel. p. 220. and pag. 223. cunningly and malitiously: we regard them not: it is better to heare euill, then to [...]. speake euill, as the old saying is. And I say with Ambrose: Ne aestimet quis plus ponderis esse in [...]lieno conuitio, quam in testimonio suo: Let no man think, that there is more waight in another mans slaunder, then in the testimonie of his owne conscience.

The 4. Falsification.

SYnops. p. 319. the Councell of Colen is alleaged against the begging of idle Monks and Friers, part. 11. c. 5. it is falsified saith the Libeller, because that Councell alloweth the foure orders of begging Friers, pag. 4. c. 7.

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The Iustification.

FIrst, in that place the Synod alloweth the orders of begging Friers, that were preachers: Quo parochorum in verbi ministerio cooporarij forent, quos absit vt repellamus: That they might bee fellow helpers to the parish priests in the ministerie of the word, whom (God forbid) we should put by. But what is this to the allowance of sturdie begging Friers, that could not preach? for of such Monks is the question, that are fit for no other seruice in the Church.

Secondly, that this Synode prouided not onely against lustie common beggers (as hee beareth vs in hand) but against idle begging Friers, it is euident by these reasons: First, the words are generall: Mendicantibus validis, &c. publice & ostiatim mendicare penitus sit interdictum: To sturdie beggers let it be wholy forbidden to begge from doore to doore. Secondly, they speake of beggers subiect, legalibus nostris (que) constitutionibus, not onely to the Ciuill lawes, but to the constitutions of the church: but to the Canons of the church regular beggars were more properly subiect, then lay secular. Thirdly, the reason of the constitution is generall: Vtilius esurienti panis tollitur, si de ci [...]o securus, iustitiam negligat; quam eidem frangitur vt seductus iniustitiae acquiescat: [Page] Bread is better taken from the hungrie, if taking no care for his meate hee neglect iustice, then is broken to him, that by this meanes being seduced he should doe iniustice. But it is a point of iniustice as well in begging Friers, as in others, to liue idly vpon the sweate of other mens browes. Fourthly, other ancient Canons haue prouided against wandring Monkes: as Caus. 16. qu. 1. c. 11. Monachi circumuagantes, Monkes gadding about, are called, pseudomonachi, false Monks. Caus. 18. qu. 2. c. 10. Monkes wandring in cities, speciem monachicam prae se ferentes: but bearing a shew of Monkes. It is like that this prouinciall Synode herein agreed with former Councels. Fiftly, but begging Friers are not receiued into Hospitals, if they be sicke, but into their owne Couents. Ans. This is more then he knoweth, or more thē is likely: for if the begging Friers wandring somewhat farre from home, did suddenly chance to be sick, where else could they be relieued, then in such Hospitals? Againe, the Canon as well forbiddeth them to begge, ostiatim, from doore to doore, as to be receiued into Hospitals: then though one clause concerne them not, I am sure the other doth concerning begging.

3. The Libeller maketh himself some sport, because the Canons of the Councel of Colen are called ancient, &c. which was held not [Page] much aboue 60. yeers agoe: where he againe plaieth the falsary: for the Councel of AquisgraneVntruth. is first alleaged, which was celebrate almost 800. yeeres agoe. There is also cited the decree of Pelagius, caus. 16. qu. 1. cap. 18. who liued aboue a thousand yeere since, and a Canon of the Chalcedon Councell, almost a thousand yeere before: and in regarde of these, the Canons are called ancient: against the antiquitie whereof I hope he can take no exception.

What cause now had this Calumniator, to crie out of false dealing, and that he doth concontrarie to his conscience, if any be left: hee sheweth what small cause hee hath vniustly and vntruly thus to slaunder his brethren. But we haue met with another Diogenes, that called himselfe, the trumpet of railing speech: [...]. and I had rather he should be a Diogenes, to be lowd rather in sound, then such as Antisthenes, that compared himselfe to the wasps, [...]. whose wings made but a small noise, but they had a sharpe sting. But this Zoilus carrieth all away with a lowd sound of words, he woundeth neither vs, nor our cause. And as Ambrose saith: Lutum cito colligit amnis exundans, de offic. lib. 1. cap. 3. So hee with a raging streame of words, doth nothing but gather filth to himselfe.

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The 5. Falsification.

BEcause these words being cited out of the Councell of Colen, part. 9. c. 9. Ad audiendum sacrum & communicandum, are translated, to heare and receiue the sacraments, and not to heare the Masse. Libel. pag. 227.

The Iustification.

1. HEre is no one word of the Masse, but only, Sacrum, which is in the neuter gender, but Missa is in the Latin, and cannot be the substantiue to it: Now iudge good Reader, which of vs doth translate more truly, he in construing, Sacrum, Masse, or the other in Englishing of it Sacrament.

2. What this Councell elsewhere determineth of the Masse, it is not to the purpose: we know it is popish enough in other points and places: the question is, whether this place be falsified: where he hath rather plaied the falsarie, in thrusting in Missa, the Masse, in steed of sacrum, sacred, or holie, which by the word following, communicandum, to communicate, doth shew that it may well be referred to the Sacrament.

Wherefore the crime obiected here offalsification [...]. is vniust, and as Plato saith, wee count his reuiling as smoake that vanisheth: [Page] he doth but belch out his owne shame, as Hierome saith: Vt ructus è stomacho erumpit, & vel boni, vel mali odoris flatus indicium est, ita ex abundantia cordis os loquitur: As belching breaketh from the stomacke, and the breath is a bewrayer of good or bad smell: so the mouth speaketh of the abundance of the heart. As a stinking breath bewrayeth a bad stomacke: so foule words shew a corrupt heart.

The 6. Falsification.

SYnops. pag. 623. the Councell of Colen is alleaged to prooue the name of penance rather to betoken the chaunge of the minde and inward contrition and sorrow, then any outward satisfactorie worke: hee crieth out the Councell is falsified, because it maketh three parts of penance, contrition, confession, satisfaction. pag. 227.

The Iustification.

1. WHether this Councell maketh 3. parts of penance, is not the question, neither is it denied: and therefore hee might well haue for borne that large citation of the Canons of this Councell, being altogether impertinent.

2. The question being then about the vse [Page] and signification of this word penance, not about the parts thereof: this Councell is alleaged to shew that penance signifieth inward sorrow and contrition: the words are these: Penance is then truly preached, when sins are reproued by the word of God, & incutitur populo timor irae, &c. and there is smitten into the people a feare of the wrath and iudgement of God. And afterward, ex animo vere (que) contritis ac conuersis promittatur gratia: To them being truly and in the soule contrite and conuerted, let grace be promised. In this place no mention is made of satisfaction, and yet this inward sorrow & contrition is called penance: whether this place now doe proue, without any falsification at all, such vse of this word poenitentia, repētance, or as they say, penance, a simple and meane iudgement may easily discerne: and this hard Censor might haue acknowledged it, if he had not been disposed to cauil. Whom I may compare with Plutarke, to hard harted nurses: Dum sordes detergunt, carnes [...]. sauciant: While they take away the filth, they teare the flesh. So Chrysostome saith, that hee which raiseth a crime against his brother, doth as it were eate his brothers flesh: No better is [...]. this slaunderer, which feedeth himselfe by gnawing vpon others good name, as their flesh, with his biting teeth.

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The 7. Falsification.

SYnops. pag. 957. S. Augustine is alleaged, to shew that there was no such strict necessitie of fasting in his time, serm. 62. Augustine is said to be falsified, because he thought it necessarie to obserue the prescript fasts of the Church, when as he noteth Aerius of heresie for denying the same, heres. 53. he also saith it was a sinne not to fast in Lent, in the same Sermon. 62.

The Iustification.

1. IT is not true that Aerius was counted no heretike, for holding, statuta solemniter ieiunia non esse celebranda, that fasts solemnely appointed ought not to be kept: but Augustine saith, Aerius in Arrianam haeresin lapsus, propria dogmata addidisse nonnulla fertur; Aerius being fallen into the Arrian heresie, did adde some opinions of his owne: he was an heretike, because an Arrian, for the rest, he was held but a Schismatike and dogmatizer. And Augustine speaketh onely of the set fasts and fasting daies of the Church, not insinuating any merite or religion to be therein: And such prescript fasts for order sake and ciuill vses, whosoeuer contemneth, is but a dogmatizer with Aerius.

[Page]2. That in Augustines time there was no such strict necessitie of fasting, as in the Popish Church (for all kind of [...] is not simply denied to haue been then, but comparatiuely such strict and superstitious necessitieExceptis diebus dominicis. as they vse) it may be easily shewed: first, because the Lords daies are exempted from the fast; but in Poperie all daies are alike tied to the Lenton fast. Secondly, they were dispensedDifference betweene the fast in Augustines time and Popish fasts. Fox 1184. withall, which by reason of their infirmitie could not fast: but in Poperie there was no such libertie, as may appeare by the storie of Frebarnes hard handling, for rosting a pigge in Lent for his wife, that longed for it, which pigge was buried by the Sum [...]er in Finsburie field, Fox 1184. Thirdly, Augustine saith, that where a man could not fast, almes might suffice without fasting: but in Poperie they would not [...]ffer a man to be released of fasting in Lent, for al [...]es deedes. Fourthly, Augustine saith, Nullus prandere praesumat: Let no man presume to dine in Lent. Their abstinence was the whole day, to giue themselues to prayer and hearing the word, not from some kinde of meates, but wholy from all meates: but this is not obserued in Poperie, and therfore their Lenton fast is not like that in Augustines time. Fiftly, then was not the fast so strictly prescribed from cheese, butter, egges, but onely from flesh, as Serm. de tempor. ser. 64. Qui abstinemus à carnibus: We [Page] which abstaine from flesh, which it is lawfull to vse at other times, &c. Sixtly, they did not then fast in Lent with any opinion of merite, but to humble their bodies, and make them more fit to serue God: Tum ad Dominum &c. mens purior festinat, cum nulla crapula crassatur; Then the minde is readier for God, when it is not incras [...]ate with meate: but popish Lenton fast is held to be meritorious. I trust by this it appeareth, that Augustines Lent was farre differing from the popish, neither with such strict necessitie inioyned: that we may well conclude vpon Augustines sentence: What is now become of your Lent and Ember daies, &c. for the Church knew none such in Augustines time.

3. But Augustine saith, it is a sinne not to fast in Lent: that is, as he expoundeth himselfe, when a man is knowne, non pro infirmitate non posse, sed pro gula ieiunare non velle, not to be not able to fast for his infirmitie, but not willing for gl [...]ttonie. This we also grant, that he which of a greedie appetite and gluttonous minde shall breake the set fasts of the Church, instituted for the exercise of prayer and hearing the word, doth sinne. Now what small cause the Libeller had to say, he malitiously, and notably abuseth Saint Augustine, I hope it is euident, he rather abuseth himselfe in suffering his tongue to range so at libertie. Plutarke could haue tolde him, that an euill [Page] mouth is a signe of an euill mind. Origen saith, [...]. They that speake the words of God, God openeth their mouth: qui falsum testimonium dicit, diabolus aperit os eorum: but they which vtter slaunders, the Diuell openeth their mouth. Hom. 3. in Exod.

The 8. Falsification.

WHere Bellarm. doth charge the Protestants with the heresie of Proclus: who should say, peccatum in renatis semper viuere, that sinne doth alwaies liue in the regenerate: because it is translated, that sinne doth raigne &c. in the regenerate or borne anew, he saith, that this sentence is foisted in of his owne: Libel. pag. 236. 237.

The Iustification.

HEre is neither whole sentence, nor yet a whole word foisted in, as this foister saith: but only one word translated contrarie to his humour, peccatum semper viuere, sinne alwaies to raigne, for alwaies to liue: the sense being the same. For first, I aske him what Proclus heresie was, whether that sinne did liue, that is, remaine in the regenerate, or did liue, that is, raigne in them. To say that sinne remaineth in the regenerate, is no heresie, but catholike and sound doctrine agreeable [Page] to the Scripture. 1. Ioh. 1. 8. If we say wee Sinne remaineth in the regenerate, but liueth not. haue no sinne, we deceiue our selues, and the truth is not in vs. And this was one of the errors of the Pelagians: Posse esse hominem sine peccato: That a man may be here without sin: which Augustine confuteth, epist. 89. quaest. 1. by that place of Iohn: and further he saith, Omnibus est necessaria oratio Dominica: The Lords Prayer is necessarie for all, where wee pray, forgiue vs our sinnes. This doctrine is confirmed by your owne Decrees: Distin. 25. c. 3. in gloss. out of Hierome: Res contra naturam pene est, vt sine peccato aliquis sit: It is almost against nature, that a man should be without sinne. Likewise, Distin. 81. c. 1. caus. 33. distinct. 2. de poenitent. c. 40. how then could Proclus be iudged an heretike, in saying that sinne remained in the regenerate, which the Catholike Church did also hold?

Wherefore his meaning was, that sinne did liue, that is, raigne in the regenerate: much like to the heresie of the Eunomians, that did teach, that the committing of neuer so great sinnes should not hurt a man, if he were of their faith, Augustin. haeres. 54. and so they did suffer sinne to raigne in their disciples.

Secondly, in Scripture for sinne to raigne or liue in vs, is taken for all one: as Rom. 7. vers. 9. Sinne (saith the Apostle) reuiued, which he expoundeth vers. 14. I am carnall and sold vnder sinne: the Apostle here speaketh of [Page] himselfe, when he was yet vncalled: for sinne then to liue or reuiue in vs, is to be sold vnto sinne. And againe, Rom. 6. 1. We that are dead vnto sinne, how shall we liue still therein? And afterwardThe liuing of sinne, and raigning of sinne, all one. hee expoundeth what it is to liue in sinne: vers. 12. Let not sinne raigne in your mortall bodies. So then to liue in sinne, or sinne to liue in vs, is for sinne to raigne in vs. Thus Augustine interpreteth the Apostle: Qui mortui sumus peccato, &c. eum describit, qui est sub gratia constitutus: cui autem dominatur peccatum &c. adhuc sub lege est: We that are dead to sinne, how shall we liue therein? He describeth him which is vnder grace, but he, in whom sinne ruleth, &c. is vnder the law, not vnder grace, in 6. ad Roman. He then which is vnder grace, or regenerate, liueth not in sin, nor sinne liueth in him: he that is not vnder grace then hath sinne both liuing and raigning in him. The Apostle also saith, Rom. 12. vers. 11. Ye are dead to sinne, but are aliue to God. There cannot be both a death of sinne and a life of sinne together in the regenerate. It is then I trust sufficiently cleered, that the liuing of sinne and raigning of sinne is all one.

Now (thou accuser of the brethren, whosoeuer thou art) take your choise, if Proclus by the liuing of the sinne in the regenerate, meaneth raigning, then are wee no heretikes, for so wee hold not: if by liuing, he vnderstandeth [Page] the being of sinne: then are you heretikes, if you denie it. Your hereticall liuerie then take to your selfe, it is fittest for your shoulders, that first shaped it and cut out the cloath: your liuerie may well be heresie, and your cognisance, hypocrisie: be not offended, if you carrie away that you bring: Si dixeris [...]. quod vis, audies quod non vis: If you speake what you will, you shall heare what you would not: as Homer saith, What you speake, the same shall you heare againe. The Pelagians obiected against Hierome, that he was an heretike: I answere you, as he answered them: Egone haereticus, quare ergo me haeretici non amant? Am I an heretike, wherefore then doe not heretikes (such as you are) loue me? lib. 3. aduers. Pelagian.

The 9. Falsification.

WHereas Augustine is alleaged, Tetrastyl. pag. 97. in these words: The pompe of funerals, the rites and solemnities of buriall, are comforts of the liuing, no helpe to the dead: let men therefore performe this last dutie to their friends. Serm. de verb. Apostol. 34. to shew, that though Augustine seemeth somewhat to be infected with the error of prayer for the dead, yet sometime his speech soundeth to the contrarie: hereupon these outcries and exclamations are made:

[Page]1. That prayer for the dead is Catholike doctrine, seeing it was beleeued in the pure time of the Primitiue Church, and the contrarie opinion by Epiphanius and Augustine sentenced for heresie in Aerius, Libel. p. 239.

2. That Augustine is pitifully mangled and maimed, many of his sentences being left out. pag. 240.

3. That the words are wickedly peruerted by false translation.

4. It is a most plaine place against the Protestants, to prooue prayer for the soules departed. pag. 242.

The Iustification.

FIrst, neither was Aerius held an heretike by Augustine, for denying prayer for the dead: but thus he said of him, as I haue shewed before, that, in Arrianorum haeresim lapsus propria quoque dogmata addidisse nonnulla fertur: That hee is reported to haue fallen into the heresie of the Arrians, and to haue added certaine opinions of his owne, Haeres. 53. He calleth it not heresie, but dogma, an opinion or sentence: he was counted an heretike because h [...] was an Arrian.

Neither yet in the pure time of the Primitiue Church was prayer for the dead generally beleeued, as I haue proued before in the answere to contradict. 8. 4. p. art. 2. And this [Page] may further appeare, because Bellarmine citeth no Canon more ancient for this matter, then from the third Carthaginian Councel, Can. 29. which was aboue 420. yeeres after Christ: but so long wee hold not the pure time of the Primitiue Church to haue continued, which extended not much beyond the age of the Apostles, if you speake of the purest times thereof. And that Canon maketh no mention of prayer for the dead, but onely of the commendation or commemoration of the dead: Si defunctorum commendatio facienda est, &c.

Secondly, it is confessed, yt many sentences of Augustine are left out, that seeme to make for prayer for the dead. But what then? first, whereas it is graunted that Augustine held that error, to what purpose should his words be alleaged to proue that which was not denied. Secondly, whereas it was affirmed, that sometime his speech soundeth to the contrarie, was he bound to alleage any but these words, which seemed so to sound? Thirdly, and further whereas the reporter of Augustine, breaketh off the sentence at these words, they are the comforts of the liuing, no helpe to the dead, and leaueth the rest that followeth: hath he not herein Augustines owne example, who repeating the same words and sentence himselfe, with very little alteration, libr. de cur. pro mortuis cap. 2. proceedeth no further, but then [Page] addeth other words: for there he saith thus: Curatio funeris, conditio sepulturae, pompa exequiarum magis viuorum solatia sunt, quam subsidia mortuorum: The manner of sepulture, pompe of exequies are rather comforts of the liuing, then helpes of the dead. And there hee breaketh off, no further following the course of his speech in the 34. Serm. Fourthly, but what if the Libeller himself hath mangled Augustines sentence, clipping off that which maketh against him: as these words that follow: Non ergo mortuis noua merita Falsification. comparantur, cum pro eis boni aliquid impendunt sui, sed eorum praecedentibus consequentia ista redduntur: Therefore new merits are not obtained for the dead, when their friends bestow some good vpon them, but these merits following are rendred for the other going before. And againe, Et ideo istam finiens quis (que) vitam, nisi quod meruit in ipsa, non poterit habere post ipsam: And therefore euery man ending this life, cannot haue after it, but that hee wrought or merited in it. What reason had this (Carper) now to leaue out all these words, which shew that nothing is added vnto the state of the dead, but what they procured while they liued: which sheweth that prayer for the dead is vaine and superfluous, if nothing thereby be obtained for the dead, which they had not before. Is not now hee himself become a clipper of Augustines coine, [Page] and a falsifier of him, and so is truly guiltie of that crime, wherewith vntruly he chargeth another?

Thirdly, he crieth out of false dealing, because agmina exequiarum, is translated, the rites and solemnities of buriall, wheras he thinketh he plaieth the better translator to say, the multitude of people attending vpon the funerals. Now sir, let vs see who hath translated best. Againe, you interprete, companies or multitudes: but the other rather readeth solemnities, as Augustine elsewhere interpreteth himself, saying, pompa exequiarum, the pom [...] or solemnitie of the exequies, de cura pro mortuis cap. 2. and yet the word solemnities implieth also companies or multitudes, without whom there can be no solemnitie.

All the difference then is about this word exequiarum, you English it, attending vpon funerals: the other, the rites of buriall. Now sir, is there any, not word, but syllable here that signifieth attending? Then attend what I say, your selfe, and no bodie els (sir Corrector) haue falsely translated. But let vs now briefly see, whether this word exequiae, doe signifie the rites of burial, and prayer among the rest. Concil. Toletan. 3. c. 22. Cum Psalmis tantummodo & psallentium vocibus debere ad sepulchra deferri, &c. They that are departed must bee brought to the graue with Psalmes and voyces of singers. Arelatens. 3. in fine: Si quis cantare [Page] desideret Kyrieleson, cantet: If any man desire to sing Kyrieleson, Lord haue mercie on vs, let him sing. This was one rite of the solemnitie th [...]re prescribed for the funerals of the dead. Sext. decret. lib. 1. tit. 6. c. 3. Gregor. 10. Vt solemnibus pro eo celebratis exequijs &c. humiles preces fundantur ad Dominum: That [...]olemne exequies being celebrate (for the Pope deceased) humble prayers should bee powred out. I hope these places doe cleere this point, that exequies are the rites of buriall, and that prayer and thanksgiuing be [...]ng to those rites.

Fourthly, this place hee saith, maketh not for the Protestants, but against them.

First, hee hath not answered those arguments from hence enforced: the rites and solemnities of the buriall are comforts of the liuing, they helpe not the dead, prayer is of the rites of buriall: Ergo, it helpeth not the dead. To this he answereth nothing: but see good Reader, pag. 244. where our intent is not to denie the scope of Augustines discourse, but onely to shew, that some of his speeches sound otherwise. By the same collection, officia postremi muneris, the offices of the last dutie, erga suos, toward theirs, not suorum corpora, the bodies of theirs, may carrie a sound contrarie to the discourse, that prayer being one of the rites of buriall, is one of the last duties to be performed.

[Page]Secondly, neither is this so pregnant a place as he thinketh, for popish praier for the dead: for it shall appeare that there is great difference betweene this kinde of commemoration for the dead, which Augustine here speaketh of, and that which they vse.

1. He saith, Fideles quando moriuntur paululum No Purgatory beleeued in Augustines time. à nobis abire, & transire ad meliora: That the faithfull that die, goe away for a while, and passe to a better place: Ergo, not to purgatorie: for that is no better place: neither is it, fidei gaudium, a reioy cing or ioy of faith, as Augustine also saith, that our friends goe to be tormented in purgatorie: they thē praied not for the soules of the dead as broyling in purgatorie, as the Church of Rome doth.

2. Whereas Augustine saith, This receiued from our fathers the whole Church obserueth, that for those which die in the communion of the bodie and blood of Christ, when as they are rehearsed, commemorantur, in their place, ad sacrificium ipsum, at the sacrifice, it should be prayed for. He gathereth from hence, that this was the generall practise of the Church toDifference betweene commemoration, and commendation of the dead, and prayer for the dead. pray for the dead: whereas this onely is shewed, that their names that were departed, were commemorated in the sacrifice, or Sacrament so called (because then they offered vp the spirituall sacrifice of praise & thanksgiuing, whereof it is called the Eucharist) and this commemoration, and commendation [Page] of the dead (both which words Augustine vseth here) was as the common prayers, requests and desires of the Church for them.

3. He saith here, that mortuis noua merita No new merits obtained for the dead, by the prayers of the liuing. non acquiruntur, that new merits are not by these prayers obtained for the dead. If the simple people were so taught in the popish church, they would not greatly care for their Masses and Dirges, when they are gone: but Augustine for that, thus answereth, that while they liued they obtained, vt possint eis haec vtilia esse post mortem, that these things may profit them, when they are dead. But I pray you, if the worthines of the dead, while they liued, do make the prayers of the liuing auaileable; was it not much more effectuall to make their own prayers auaileable for themselues, while they liued, that they should not neede any prayers, when they are dead? This deuice will slake the prayers of the liuing one for another for if it bee so that my acceptance with God maketh another mans prayers acceptable for me, and he rather doth not make me better accepted with God, what neede should I haue of his prayers, seeing my acceptance with God will as soone make mine owne prayers acceptable as the prayers of another? Yea further let this be marked, that their Masses are not auaileable for the dead absolutely, but with a condition, if they were worthie while they liued, to haue Masses [Page] said for them when they are dead: then the vertue and worthines of your Masses must depend vpon the vertue and worthines of those for whom they are said or sung. If you would open this secret to your blind ignorant people, they would little regard your Trentals, Obites, Masses of Requiem, when they are gone.

4. It then appeareth, that if the Church vsed to pray for the faithfull gone to heauen, if they made commemoration and rehearsall of them, yet thinking that they procured no new merit or fauour for them: then it followeth, that those prayers were not made vpon any necessitie, but rather of a tender compassion, piety and pitie toward the dead: as Augustine here calleth them, piae chordae Prayer for the dead of pitie, rather thē necessitie in Augustines time. charorum: the tender and deuout hearts of their deare friends. Thus much Augustine sheweth, Confess. lib. 9. cap. 13. that his mother dying, Tantummodo memoriam sui ad altare tuum fieri desyderauit: Onely desired that remembrance of her might bee made at thine altar, and no otherwise. And though Augustine prayed for her: he saith, Credo, quod iam feceris, quod rogo, sed voluntaria oris mei approba Domine: I beleeue, that thou hast alreadie done, that which I pray for, but approue the voluntaries of my mouth. He therfore prayeth for his mother rather to shew [Page] his pietie and dutie toward her, then of any necessitie.

Thirdly, now because, this (vncharitable Censor) vaunteth of Augustine, as being wholy theirs for prayer for the dead, I will therefore at large shew what may be gathered out of that learned Fathers workes concerning this matter, and draw from thence most strong and inuincible reasons against this superstitious vse.

First, it is superfluous to pray either for theReasons out of Augustine, against prayer for the dead. blessed in heauen or damned in hell: as Augustine saith, Qui orat pro martyre iniuriam facit martyri; qui orat pro damnatis, nequaquam impetrabit: Hee that prayeth for a martyr, doth wrong to the martyr; he that prayeth for the damned, shall not obtaine: ad fratres in erem. serm. 42. But after this life all are either in heauen or hell, blessed or damned, because there are but two places after this life:Augustine knoweth no third place beside heauen and hell. Duae habitationes, vna in igne aeterno, altera in regno aeterno: There are but two habitations, one in euerlasting fire, another in the euerlasting kingdome, de verb. Apost. ser. 18. Beside these two places: Tertium penitus ignoramus, imo nec esse in scripturis sanctis reperimus: The third place wee are vtterly ignorant of, nay we finde it not in the holie Scriptures. But it will bee obiected that Augustines meaning is, that there shall be but two places at the [Page] day of iudgement, not presently after this life. Ans. Augustine saith: Sub omnipotentis manu tria sunt facta habitacula, primum regnum coelorum, imum infernus, medium mundus praesens: There are three tabernacles made by the hand of the omnipotent: the first, the kingdome of heauen; the lowest, hell; the middest, this present world, cap. 1. de triplie. habitac. He speaketh of the places, that are now present: but if this book shall be doubted of, he saith in another place, in Psal. 57. Est quaedam poena futura ignis gehennae, ignis aeternus: futura enim poena duas habet species, aut inferorum est vbi ardebat diues ille, &c. & altera est in fine, de qua audituri sunt, &c. There is a certaine punishment to come, the fire of hel, fire euerlasting: this punishmēt to come hath two kindes, either it is hell, where the rich man burned, &c. another shall be in the end, whereof they shall heare which shall be placed at the left hand, goe into euerlasting fire. What now is become of your third kind of fire and punishment in purgatorie?

The conclusion followeth, that it is in vain and superfluous to pray for the dead, seeing they are either in heauen or in hell.

Argum. 2. If nothing profit the dead, but what they did themselues, when they were aliue, then the prayers of the liuing cannot profit them now they are dead, for it is none of their acts, neither are they now aliue.

[Page]But the first is true by the testimonie ofNo man profited being dead, but by that which he did in his life. Augustine: Ad spiritus mortuorum non peruenit, nisi quod viui secum fecerunt, &c. Nothing commeth to the spirits of the dead, but what they did with themselues being aliue: if then they did it not when they were aliue, nothing commeth to the dead: in Psal. 48. con. 1. Ergo, the prayers of the liuing doe not profit the dead.

Argum. 3. If the state of the dead cannot be altered, but in what condition soeuer they die, in the same they rise to iudgement: then it followeth, that prayer is in vaine for the dead.

But the first is affirmed by Augustine: Vnusquis (que) cum causa sua dormit, cum causa sua surgit: Euery man sleepeth with his cause, and riseth with his cause. Tract. in Ioann. 49, Redimite vos ipsi dum viuitis, quia post mortem nemo vos redimere potest: Redeeme your selues while you liue, for after death no man can redeeme you. De rectitud. Catholic. conuersat. tom. 9. Quales in die isto quisque moritur, talis in die illo iudicabitur: As a man dieth in this day, so shal he be iudged in that day, epist. 80. ad Hesych.

Ergo, prayers are not auaileable for the dead.

Argum. 4. That which a man hath obtainedThe soule at rest presently after death if euer. already, if euer hee shall obtaine it, is in vaine prayed for. The soules of the departed [Page] are presently at rest, if they be counted worthie. August. Requiem, quae continuo post mortem datur, si ea dignus est, tum accipit quis (que) cum moritur: Rest, which is presently giuen after death, euery one euen then receiueth, if hee be worthie, when he dieth, tract. in Ioann. 49. Ergo, it is in vaine to pray for the rest of their soules.

Argum. 5. He that departeth this life without sin, needeth not afterward to be prayedSinne is only forgiuen in this life. for, to be forgiuen his sinne: but euery one that shall be saued, goeth foorth of this life without sinne. Augustin. epist. 89. ad Hilar. qu. 1. He that assisted by the grace of God, doth abstaine from those sins which are called crimes, and those sinnes without the which a man liueth not here, doth not neglect to cleanse by the workes of mercie, and godly prayers, merebitur hinc exire sine peccato, quamuis cum hic viueret habuerit nonnulla peccata: quia sicut ista non defuerunt, ita remedia quibus purgarentur, adfuerunt: shall procure to goe out hence without sin, although while he liued here he had some sinnes: for as these things were not wanting, so the remedies, whereby they are purged, were present. But what if a man neglect to vse these remedies while he liueth? certainly he is depriued of them for euer, hee cannot haue them afterward. Augustine saith, Noli differre ò homo remedia salutis tuae, quia nescis, quando anima à te repetatur: Deferre not O man, the [Page] remedies of thy saluation, for thou knowest not when thy soule shall be taken from thee.

Ergo, if he that is saued hath his sins forgiuen him before hee goe hence, prayer for pardon afterward is superfluous.

Argum. 6. Where there is no remission of sinnes, nor effectual repentance, there prayer for remission is in vaine.

But after death, there is neither remission,No repentance vnto remission of sinnes after death. nor yet true repentance. Aug. de temp. serm. 66. Tempus est nunc remissionis poenitentibus, sed tempus erit post mortem vindicationis, negligentibus confiteri peccata: Now is the accept [...]ble time, the time of saluation, now is the time for remission to the penitent, but after death shall be the time of reuenge to all those that neglected to confesse their sinnes. Serm. 181. cap. 16. Cum abducti fuerimus ab hoc seculo, ibi poenitebit nos, sed nulla est vtilitas poenitentiae: When we are caried out of this world, there it shall repent vs, but there shall be no vtilitie or profit of our repentance.

Ergo, prayer for remission of sinnes is in vaine, when it cannot be had.

Argum. 7. Euery man dieth either penitentlyNo hope for the impenitent after death. or impenitently: if he die penitently, all his sinnes are forgiuen him. August. serm. 181. cap. 16. Donec sumus in hac vita, quantacun (que) nobis acciderint peccata possibile est omnia ablui per poenitentiam: As long as we liue in this life, it is possible for all our sinnes how [Page] great soeuer to bee washed away by repentance. For such therfore prayer is superfluous: if a man die without repentance, prayer can not helpe them, because they enter into damnation. Si sine poenitentia mortui fuerint; non veniunt ad vitam, sed praecipitantur ad mortem: If they die without repentance, they come not to life, but are cast headlong to death, sermon. 217.

Ergo, prayer is profitable to none that are departed.

Argum. 8. After iudgement prayers helpe not. August. Non post iudicium patet precum, aut meritorum locus: There is no place for prayer or merite after iudgement, serm. 22. in Matth. But in death euery man receiueth his iudgement. Aug. in Psa. 32. Misericordiae tempus modo est, iudicij post erit: Now is the time of mercie, the time of iudgement shall be afterward: Qualis exieris ex hac vita, redderis illi: As you goe out of this world, so shal you be presented vnto God, in Psal. 36. 1.

Ergo, after death there is no place for prayers.

I could produce no lesse, then an hundred of such places out of Augustine, to shew, that there is no vtilitie or profit comming to the dead by the prayers of the liuing: but these may suffice. Wherefore then (will it be said) doth Augustine allow prayer for the dead? I answere, that they did it in some commiseration [Page] and tender affection, not of any necessitie, as I shewed before: and then prayer for the dead was farre differing from popish Dirges, and Masses of Requiem, as is before declared.

And what if Augustine, or any other Father of the Church, doth seeme to like and approue prayer for the dead? that is no sufficient warrant, vnlesse they can shew their ground out of Scripture. And this iudgement Augustine himselfe would haue vsed toward his writings: Auferantur de medio chartae nostrae, procedat in medium codex Dei: audi Christum dicentem, audi veritatem loquentem: Let our writings bee taken out of the way, let the booke of God be brought forth: heare Christ saying, heare the trueth speaking, in Psal. 57. Wherefore neither the opinion of Augustine, nor of any other Doctor ought to bind vs without authoritie of scripture, which in this point of prayer for the dead, faileth.

Whereas then the Libeller thinketh, that these words, which were sorted out of Augustine, doe little make against prayer for the dead; indeede it may well be, that more pregnant places might haue been produced out of Augustine, to that end, as any of these before alleaged: yet howsoeuer, for any thing he hath said for himself, there remaineth some life in those obiections still, and the partie [Page] traduced is cleered of the crime of falsification, which cleaueth fast as pitch to the traducers face. As for his vngodly blasphemies of malicious and wilfull corruptions, shaking hand with death, detest such a malicious Minister, they do as a filthie some bewray his cankred and corrupt heart, with whom he seemeth to haue shaken both hand and heart, that is, the father of lies, and accuser of the brethren. And thus we see how this, [...], sophister of many heads, as Plato saith, turneth himselfe from lying to railing, from railing to falsifying, from that to bragging, and so becommeth at the last audacious & past shame. But as Lysias said: They that often offend are most readie to lie. So it is no marueile that hee [...]. spareth not to vtter so many vntrueths, that maketh no conscience of offending other waies: his booke euery where breathing out nothing els, but vniust accusations, vncharitable surmises, sophisticall cauils, intolerable railings. I would hee had considered well, when his pen was going, that saying of Hierome: Peccare est hominis, insidias tendere diaboli: To sin of frailtie, is of man; but maliciously to lie in waite, is of the diuell.

The 10. Falsification.

WHereas Augustine is cited, Tetrastyl. p. 100. out of libr. 22. de ciuitat. [Page] Dei cap. 10. against the inuocation of Saints, these exceptions are taken.

1. That diuers of Augustines words, that set foorth the sacrifice of the Altar, are left out, lib. pag. 249.

2. Augustine speaketh of that inuocation, which is due onely to God: so that his meaning is, that the Martyrs are not inuocated as God. Libel. pag. 252.

3. Augustine speaketh not of the spiritual sacrifice of prayer, but of the externall sacrifice of the Altar.

4. Augustine is declared to allow inuocation to Saints: lib. 6. de Baptis. cont. Donatist. cap. 1. de cura pro mortuis. cap. 4. lib. 22. de ciuit. Dei cap. 8.

The Iustification.

1. FIrst, if that the rest of the words following in Augustine had plainly set foorth your imagined sacrifice of the Altar, was there any cause to alleage them, seeing the question was onely of the inuocation of Saints? you shew your selfe a fit man to write of controuersies, that would bring in by head and shoulders, whatsoeuer you finde in your way, though neuer so impertinent to the cause.

2. But what if he himself is the falsifier, leauing out the most materiall words, that take [Page] away his hold for the sacrifice of the Altar, may not hee be counted a shamelesse man, that in the same place, where he obiecteth a fault to another, committeth the same himselfe? But this he doth: for whereas Augustine endeth thus: Ipsum vero sacrificium corpus est A Falsifier. Christi, quod nō offertur ipsis, quia hoc sunt & ipsi: But the sacrifice it selfe is the body of Christ, which is not offered to them (the Martyrs) because they themselues are the same (body:) he hath cleane pared away, these last words, because they themselues are the same, and supplieth them with an &c. this hee doth p. 248. and blusheth not a whit at it.

Now in these words lieth hidden the whole sense: the Martyrs are the same bodie (or as learned Viues expoundeth) ex Christi corpore, of Christs body, which is the sacrifice. And that this is Augustines meaning, it doth elsewhere appeare: as libr. 10. de ciuit. Dei cap. 6. Hoc est sacrificium Christianorum, multi vnum corpus sumus in Christo: quod etiam sacramento The Martyrs are Christs body. altaris fidelibus noto frequentat ecclesia, vbi ei demonstratur, quod in ea oblatione, quam offert, ipsa offeratur: This is the sacrifice of Christians, wee are many one bodie in Christ: which in the sacrament of the Altar knowne to the faithfull the Church frequenteth, that in the oblation, which she offereth, she her selfe is offered. So then that bodie of Christ is the sacrifice, wherof the Martyrs are members. [Page] Is this any other then the mysticall bodie of Christs Church? But how is the church otherwise offered vp in sacrifice, then by their spiritual sacrifice of praise and thanksgiuing? Thus then standeth Augustines reason: The Martyrs cannot be both the sacrifice, and the partie to whom the sacrifice is offered; but they are the sacrifice, that is, part of the mysticall bodie of Christ, which is commended vnto God by their spirituall sacrifice of prayer. If hee can shew vs how the Martyrs are a piece of Christs naturall bodie, then will we beleeue him, that this maketh for the sacrifice which he vrgeth of Christs naturall bodie.

2. Secondly, his euasion is, that they are not inuocated in the sacrifice of Christs bodie, which hindreth not, but in other publike prayers they may: and hee insinuateth, that they may bee inuocated, with an inferiour kind of inuocation, beside that which is proper to God, as we pray men in earth to be int [...]r cessors for vs.

Contra. 1. S. Augustine saith, at which sacrifice, as the men of God, that by their confession haue ouercome the world, in their place and order are named, but not of the Priest, which sacrificeth inuocated. When is it most like they should be inuocated, but when they are named? if not, when they are named, then sure not at all. 2. And though the very act of the sacrifice [Page] be not offered vnto them, yet in the publike prayers then vsed beside, they might be in [...]ocated, but now they are not: wherfore there is no place for this inuocation in publike prayers. 3. And why doe ye popish priests now inuocate Saints and Martyrs in the CanonContradiction. of your Masse, if they are not to bee prayed vnto in the sacrifice of the Altar? See how wel your sayings and doings, your prating and practise hangeth together: for doth not the priest thus say in the Masse: Worshipping the memoriall of the Virgin, by whose merits and prayers graunt wee may be defended? And say they not likewise in the Masse of Leo: We pray thee Lord, vt intercessione beati Leonis haec nobis prosit oblatio, that by the intercession of blessed Leo this oblation may profit vs? Decret. Greg. lib. 3. tit. 41. c. 6.

2. Where learne you in the Scripture toBut one kind of religious inuocation. make diuers kindes of religious inuocation? I am sure the Apostle saith, How can they call vpon him, on whom they haue not beleeued? Roman. 10. 14. There is no inuocation without beleefe, but wee must onely beleeue in God. Ioh. 14. 1. You beleeue in God, beleeue also in me. As for the request which we make to our brethren to pray for vs in earth, it is but a ciuill obseruation: if ye demaund no more to be yeelded to the Saints, we shall be soone agreed.

3. Thirdly, here is no mention made at al▪ [Page] of the sacrifice of the Altar, or of any externall sacrifice offered to God. He saith, Sacrificium-immolamus, we doe offer vp sacrifice: which phrase Augustine elsewhere appliethAugustine speaketh of spirituall sacrifice. to spirituall sacrifice: as lib. 5. cap. 24. de ciuitat Dei: Si pro suis peccatis humilitatis, miserationis, & orationis sacrificium deo suo immolar [...] non negligunt, &c. If they neglect not to immolate or offer the sacrifice of humilitie, sorrow, mercie or pitie (we will not striue about words) (it signifieth pitie proceeding of sorrow and griefe) and of prayer, &c. all which are spirituall sacrifices. Yea if you be remembred, or haue sung your first Masse, your own mouth then said in the Canon, Offerimus tibi hoc sacrificium laudis: We offer vnto thee this sacrifice of praise. Your owne Masse booke will tell you why the Eucharist is called a sacrifice, because therein praise and thanksgiuing is offered vnto God.

4. Fourthly, whereas he would faine win Augustines fauour to be of his side, I will first shew how much without cause they presume of Augustines kindnes, and then answere to the allegations by him produced.

1. Nu [...]quid aliquis apostolorum dicere auderet, qui credit in me, non credit in me, sed in illum qui misit me? credimus enim apostolo, non We must not beleeue in the Apostles. credimus in apostolum: non enim apostolus iustificat impium, &c. Did any of the Apostles dare to say, he that beleeueth in me, doth not beleeue [Page] in me, but in him that sent me? we beleeue the Apostle, not in the Apostle: for the Apostle doth not iustifie the wicked, but to him that beleeueth in him that iustifieth the wicked, faith is imputed for righteousnesse: in Ioann. 54. If then it bee not lawfull to beleeue in the Apostles, then not to pray to them. Rom. 10. 14. How shall they call vpon him, in whom they haue not beleeued?

2. De ciuitat. Dei libr. 8. cap. 27. Nec tamen Augustine against Prayer to Saints. no [...] ijsdem martyribus templa, sacerdotia, sacra & sacrificia constituimus &c. honoramus eorū memorias tanquam sanctorum hominum dei &c. quis autem audiuit aliquando fidelium stantem sacerdotem ad altare, &c. dicere in precibus, offero tibi sacrificium Petre, vel Paule, vel Cypriane, cum apud eorū memorias offeratur Deo, &c. quaecun (que) igitur adhibentur religiosorum obsequia in martyrum locis ornamenta sunt memoriarum, non sacra vel sacrificia mortuorum tanquam deorum: Neither do we appoint Churches, Priests, holie things and sacrifices to Martyrs, &c. we honour their memorie as of holie men, &c. who of the faithful euer heard the priest standing at the Altar built vpon the bodie of a Martyr to the honour of God, say in his prayers, I offer to thee Peter, Paul, or Cyprian a sacrifice, when at their memories they offer to God: what seruice soeuer then is done of the deuout, in the places of [Page] Martyrs, are ornaments of their memories, not sacrifices of the dead as of Gods.

3. Serm. 14. de natali Domini. Inuoca Virgo sancta Deum tuum, Dauid patrem tuum, non illum Dauid adulterio fuscatum, &c. Holy virgin call vpon thy God, Dauid thy father, not that Dauid polluted with adulterie, but that Dauid which stroue with the diuell. If Dauid be not to be prayed vnto, what priuiledge haue the Saints of the new Testament more then they of the old?

4. Ser. 6. de Steph. Exaudi me sancte meus, virginis filius, ad me exaudiendum vnus: Heare me my holie Lord sonne of the virgin, one or alone sufficient, to heare me. If Christ alone heare vs, Saints are not appointed to heare vs, nor we to pray to them.

5. Cont. Faustum lib. 20. cap. 21. Quis antistitum in locis sanctorum corporum assistens altari aliquando dixit, offerimus tibi Petre, Paule, vel Cypriane, sed quod offertur offertur Deo, &c. Which of the Ministers standing by the Altar in the places of the Saints euer said, we offer vnto thee Peter, Paul, or Cypriane, but that which is offered is offered to God, &c. And againe, Colimus martyres eo cultu dilectionis & societatis, quo in hac vita coluntur homines Dei, &c. We worship Martyrs with the same worship of dilection and fellowship, wherewith holie men are worshipped in this life. A ciuill [Page] adoration then, such as is due vnto men, is toHow Saints are to be honoured. be yeelded to the Saints departed, and no other:

6. De vera religion. cap. 55. Non nobis sit religio cultus hominum mortuorum, &c. honorandi sunt propter imitationem, non adorandi propter religionem, &c. quare honoramus eos charitate non seruitute, &c. The worship of the dead is no religion vnto vs, &c. they are to be honoured for imitation, not to bee adored for religion, &c. wherfore we honour them with loue, not with seruice. Here all religious seruice is denied to Saints, and consequently prayer, which is a part of religious worship. By these testimonies then alleaged it appeareth, what Augustines minde was of the inuocation of Saints.

Secondly, to answere to the places obiected.

First, where Augustine saith: Adiuuet nos orationibus suis, &c. Let him helpe vs with his prayers, speaking of Cyprian, lib. 7. de Baptis. cont. Donatist. cap. 1. (not lib. 6. as he hath erroniously noted in the margin) this sheweth not that Augustine did inuocate Cyprian: hee doth not say, Sancte Cypriane, Holy Cypriane pray for me: for he, as is before alleaged, testifieth, that no priest thus saith in his praiers. But hereby Augustine declareth the communion betweene the Church triumphant and militant, that they wish well vnto vs, and do [Page] long to see vs in their state. And thus Augustine expoundeth himselfe lib. 5. de Baptis. c. 17. speaking of Cyprian: Praesens est non solum per literas, sed per ipsam, quae in illo maxime viguit, An entercourse of loue betweene the members of the triumphant and militant Church. charitatem, &c. cui ego inhaerere & conglutinari desyderans, orationibus eius adiutus: Hee is present not onely by his letters, but by that charitie which did most flourish in him: which charitie I desire to bee ioyned vnto, helped with his prayers. This then sheweth nothing els, but a charitable entercourse betweene the members of the triumphant and militant Church, that as we giue thankes for their deliuerance, so they doe long for ours, and wish the same. So Augustine in another place: Ergo sancti non petunt pro nobis, &c. Do not then the Saints pray for vs? doe not the Bishops & ministers pray for the people? yea marke y• Scriptures, the Apostles pray for the people, the people for the Apostles. Inuicem pro se omnia membra orent, caput pro omnibus interpellet: Let all the members pray one for another, and the head make intercession for all, in epist. Ioann. tract. 1. It is not then all one to say the Saints pray for vs in their desires vnto God, and we must pray to them.

Secondly, where Augustine is alleaged, de cur. pro mortuis cap. 4. The affection of him that prayeth and remembreth, doth commend his beloued soule to the Martyr: This sheweth not, that humble supplication was then made to [Page] Martyrs, but that in their affection and desire, they wished to haue the assistance of Martyrs: as Augustine elsewhere in Psal. 69. Audiamus Martyres & loquamur cum eis ex affectu cordis: Let vs heare the Martyrs and speake with them out of the affection of the heart. Wee then no otherwise speake to the Martyrs, then they speake to vs and we heare them, that is in our affection, denotion and desire.

Thirdly, concerning that place cited out of lib. 22. de ciuitat Dei cap. 8. I answere, that many fabulous reports are foisted into that chapter, and so thinketh Lodouicus Viues in his annotations there: In hoc capite non dubium (saith he) quin multa addita ab ijs, qui omnia magnorum authorū scripta spurcis suis manibus contaminabant: No doubt but in this chapter many things are added by way of declaration by those, which with their vncleane hands defiled all the writings of great authors. This may serue as answere to your counterfiet Augustine: other reasons I could shew, to proue these stories counterfeit, but neither time now, nor place here serueth.

And what if Augustine notwithstanding or any other Father might bee produced directly to speake for the inuocation of Saints, if they haue not Scripture on their side, as we are sure in this matter they haue not, wee are not to heare them. Augustine himselfe saith, [Page] speaking of humane writings: Hoc genus literarum non cum credendi necessitate, sed cum iudicandi libertate legendum est: This kinde of writing is to bee read not with necessitie of beleeuing, but with libertie of iudging, cont. Faust. lib. 11. cap. 5.

Now, as for cunnicatching trickes, monstrous falsification, and your plaine English lie: I say no more but with Hierome: Haec sunt sibila serpentis antiqui: These are the hissings of the old serpent, lib. 1. cont. Iouinian. I hope it now appeareth, which of the two hath best deserued the name of a falsarie: at the length your false packing is discouered, as Men [...]der [...]. saith: That no lier can long time be hid.

The 11. Falsification.

TEtrastyl. pag. 112. because the Pelagians opinion is reported to be this, that a man may be perfect in this life, and keepe all the commandements: he taketh a double exception.

1. That Augustine is corrupted: because he condemneth not the Pelagians for Heretikes, because they taught that men may bee perfect in this life, &c. but because they said, that iust men in this life were void of all sin, and that the commaundements might bee kept without grace.

2. The Rhemists nor any other Catholike doe hold, that a man may be so perfect in this [Page] life, as to haue no sinne at all, and keepe all the commandements without helpe of Gods grace. Libel. pag. 255.

The Iustification.

1. FIrst, the Pelagians did hold these two opinions: first, that a man may be perfect without sin, and keepe all the commandements of God in this life. Secondly, that a man is able to doe all this without grace by his owne free will. These two hereticall opinions Augustine in the place alleaged h [...]res. 88. toucheth ioyntly together: but elsewhere hee distinguisheth them sunderly: as libr. de perfect. iustit. cont. Celest. ratiocinat. 16. whereas the Pelagian had asked this question, whether a man might be without sinne: Augustine answereth: Posse esse hominem sine peccato, neque nos negamus; quando autem possit, & per quem possit, hoc quaeritur: si enim modo est, non omni animae fideli positae in corpore mortali orandum est, &c. That a man may be without sin, we denie not, but when, and by whom, that is the question: for if now, then it were not needfull for euery faithfull soule placed in this mortall bodie to pray, forgiue vs our trespasses, &c. And againe, epistol. 89. Augustine handleth these two questions seuerally: first, whether a man may attaine to that perfection in this life to be without all sinne. Secondly, [Page] whether mans free will doe suffice to keepe all the commandements, quaest. 2. Now then seeing the Pelagians held both these erronious assertions, it was impertinent to produce that opinion, which to the aduersarie was not obiected. These being then two errors of the Pelagians, that all the commaundements may be kept in this life, and that by free will without grace: the first onely is obiected, and the other as impertinent omitted.

2. But it will bee obiected, that the Pelagians error herein was not, whether it is possible to keep the commandements, but whether one may be perfect in this life without sinne?

Ans. All these doe depend one vpon another: for he that can keepe all the commandements is perfect, and consequently without sinne. This first is proued by the Scriptures: Iam. 3. 2. If any man sinne not in word, he is a perfect man: much more is he perfect that sinneth neither in word nor deede. Againe, 1. Ioh. 3. 4. Sinne is the transgression of the law: he then that transgresseth not the law, sinneth not: and he that transgresseth it, sinneth. If a man then keepe al the commandements, he also sinneth not. Augustine saith: Cur non De perfect. iusticiae cont. Celestin. ratio [...]in. 16. praeciperetur homini ista perfectio quamuis eam in hac vita nemo habeat? Why should not this perfection be commaunded, though in this life no man can haue it? The perfection commanded, [Page] is to keepe Gods commandements: as a little before he said; Non omni modo ex tota anima diligitur Deus: God is not here loued altogether with the whole heart. And againe, Tunc homo iustus erit: Then a man shall be iust without sinne (that is in the next life) when he shall with his whole soule loue God. Thus Augustine confuteth Celestius the Pelagian, that affirmed it was commanded, that man should be without sinne: shewing, that man can neither be perfect in this life, with that perfection which is commanded, nor yet perfectly keepe the commandements. Hierome likewise disputing against the Pelagians that held, facilia esse Dei praecepta, that the precepts of God might be done, thus reasoneth: first, Cur ausus es dicere facilia esse, quae nullus impleuit? How dare you say they are easie to bee done, seeing no man euer kept them? Secondly, whereas they demaunded,The Lawe no man can keepe, though assisted with grace. whether the commandements were possible or impossible: he answereth: Si hoc mihi cum Christo commune, &c. If this bee common to me with Christ, that is, to haue no sinne, quid ille proprium habuit, what was then proper to him? Thirdly, Asseris hominē esse sine peccato si velit, &c. You say a mā may be without sin if he will, frustra conaris adiungere, non sine Dei gratia: and after an heauie sleepe to deceiue simple soules, you goe about in vaine to say, not without Gods grace: sic Hieron▪ ad Ctesiphont. [Page] Thus Hierome prooueth against the Pelagians that the commandements cannot be kept, because Christ onely was without sinne: Whereupon it must be inferred, that they which keep the commandements sinne not: yea he seemeth to mislike the Pelagians assertion, that a man may be without sinne, being not without the grace of God.

To be then without sinne in this life, and to keepe the commaundements, is all one question both with Augustine and Hierome: and this differing from the other, whether free will be sufficient thereto without grace. Augustine then is neither mangled nor corrupted, when one opinion is singled from the other, and that onely produced which is obiected.

3. It is one question, whether it be possible by the grace of God to be without sin and to keep all the commandements: another, whether any man, de facto, hath in act liued without sinne and kept the commaundements. The first Augustine seemeth to graunt in these words: Et si non inuenitur homo in ista vita sine peccato, id tamen dicitur posse fieri, &c. Although no man is found in this life to be without sinne, yet it may be said to be done by the helpe of Gods grace: which that it may [...], wee must endeuour, we must desire: Tolerabilius in id quisque fallitur, &c. Euery man herein is tolerably decciued: for [Page] it is not diabolicall impietie, but humane error, optanda affirmare, licet, quod affirmat; non possit ostendere, to affirme things to be wished, though hee cannot shew that which is affirmed: epistol. ad Innocent. Augustine seemeth to grant that it is possible by Gods grace to be without sinne in this life: for what is impossible to the grace and power of God? yet he calleth it a tolerable error, so to affirme: epistol. ad Innocent.

But concerning the other point, that the law is impossible to be kept in fact, and that no man euer fulfilled it, Bernard doth euidently witnesse: Ergo mandando impossibilia non praeuaric [...]tores homines fecit, sed humiles, vt omne os obstruatur, &c. Therfore by commanding things impossible, hee made not men transgressors, but humble, that euery mouth should be stopped, and all the world made subiect to God, because by the works of the law no flesh shall be iustified before him. And againe: D [...] mihi hominem, qui ante omnia ex toto se diligat deum: Giue me a man that with his whole selfe loueth God, & his neighbour as himselfe: sed vbi ille, quando ista? but where is he, and when shall this be? Serm. 50. in Cantic. This was then the Catholike opinion of the Church, that no man euer in this world kept the law of God: The Pelagians held the contrarie, and so doe the Rhemists, as euen now shall be shewed.

[Page]2. Secondly, the Rhemists then are not wronged, for these are their owne words: It is possible to loue God and keepe his commaundements, Ioh. 14. sect. 1. they make no mention here of Gods grace, though out of other places, that may bee gathered to be their meaning, we will not take them short, as this vnequall and vnfriendly Censurer vseth to do, for the omission of a word. Againe, they say, that good men doe keepe all Gods commaundements, Luk. 1. sect. 7. because the Scripture saith of Zacharie and Elizabeth, they walked in all the commaundements of God without blame: what else in effect doe the Pelagians say, when they affirme, Vitam iust [...]rū in hoc seculo nullum habere peccatum, that the life of the iust hath no sinne at all in this life, August. h [...]res. 88. For as I shewed before, to keepe all the commaundements of God, and to be without sinne, doe necessarily the one follow the other. The Pelagians also held, that aThe agreement of the Pelagians and Papists. man might be perfect in this life: alleaging that text, Matth. 5. Be perfect as your heauenly father is perfect, and such other. The Rhemists also say, that a man may be perfect in this life, Though not in respect of the absolute perfectnes in heauen: in Philip. 3. sect. 4. Neyther did the Pelagians so thinke, that a man could bee as perfect here as in heauen: for they speake of that perfection, which is commanded in Scriptures: which doe not bid vs to be [Page] so perfect: And Augustine confesseth, that such perfection, as in commaunded in Scripture, cannot be had in this life, as I shewedDe perfection. iustit. cont. Celestium ratiocinat. 16. before: but yet it is prescribed; because as he saith, Non recte curritur, si quo currendum est nesciatur: A man cannot run well, vnlesse he know whither to runne, Quomodo autem sciretur, si nullis praeceptis ostenderetur: And how should it be knowne, if by no precepts it were shewne.

3. Thirdly, it will be obiected, that the Pelagians excluded the grace of God, so doe not the Papists.

Ans. First, though therein they ioyne not with the Pelagians, yet in the other point they doe, that the commandements of God may bee kept in this life. Secondly, neither did the Pelagians vtterlie exclude Gods grace: for Pelagius, as Augustine sheweth, being reproued for ascribing so little to the help of Gods grace, afterward qualified his opinion thus, saying, Homines facilius implere posse per gratiam: That men may more easily fulfill by grace what they are bid to doe by their free wil, Haere. 88. And some of ye Pelagians allowed that saying: Potest homo esse sine peccato pergratiam: a man may be without sin by grace. Whereupon Augustine saith: Laetitia repente perfusus sum, quod Dei gratiam non negaret: I suddenly reioyced, because he denied not the grace of God: de natur. & grat. [Page] cap. 11. And before Hierome sheweth, that they added this to their sentence, non sine gratia Dei, not without the grace of God. And though the Church of Rome in shew seeme to ascribe more to Gods grace then the old Pelagiáns, yet they make grace but a cooperator and fellow worker with mans free will, as Bellarmine distinguisheth grace into gratiam operantem & cooperantem, working grace, and felloworking grace: lib. 2. de grat. c. 2. the Rhemists call Gods speciall motion and grace assistance, Rom. 9. sect. 4.

Now then by this that hath been said, it may appeare, that Augustine is neither corrupted in this place, nor the Rhemists falsely charged.

Therefore is the Libeller found here to be a false witnes: For as it is said in the Prouerbs 14. 5. A faithfull witnes will not lie. Theophrastus [...]. was wont to say, that we should [...]lie such more then Vipers: and we may say vnto him with Hierome: Ibiprodidit vera non esse iudicia, vbi sunt mentita negotia, seque in rebus carentibus veritate, carere iudicio vero iudicat: There he hath bewrayed there can be no true iudgement, where the busines is forged, and himselfe to want iudgement, where the matter wanteth truth: ad Geruntij filias.

[Page]

The 12. Falsification.

TEtrasty l. p. 142. because Bellarmine thus saying, Augustinus absurdissimum censuit, &c. is translated, Augustine thought most absurdly that the heresie of the Donatists three hundred yeeres after Christ should out of Carthage be propagated into all the earth: whereas Bellarmines words truly turned into English be these: Augustine thought it a most absurd thing, &c. and so Bellarmine is cleered from fathering a lie vpon Augustine.

The Iustification.

1. HE that noted this out of Bellarmine, might be induced to thinke, that hee made bold with Augustine here, because elsewhere he doth the like, in charging Augustine with that which he writeth not: as libr. 1. de verb. Dei cap. 5. he saith: Augustinus in Psal. 126. & alibi saepe Salomonem à Deo reprobatum fuisse scribit: Augustine vpon the 126. Psalme and otherwhere often times doth write, that Salomon was reprobate of God. But in that place cited by Bellarm. there is no such thing affirmed by Augustine: for in the exposition of the Psalme I finde not so much as Salomons name, and in the enarration, he onely saith: Quid mirum si in populo Dei cecidit Salomon, in [Page] paradiso non cecidit Adam? &c. What marueile if Salomon fell among the people of God, did not Adam fall in paradise? and did not the Angell fall from heauen and became a diuel? He speaketh of the fall of Salomon, not of his reprobation: for if Salomon fell no otherwise then Adam, he was not a reprobate.

2. The Grammaticall construction of this sentence of Bellarmine, Augustinus absurdissimum censuit, quod haeresis Donatistarum, &c. May seeme rather to yeeld this sense, that Augustine thought most absurdly, or a most absurd thing, then that he thought it an absurd thing: for in this translation two things must be vnderstood, both the verbe, esse, to be, and hoc, or id, this: so that to make a full sense, the words must be supplied thus: Augustinus hoc absurdissimum esse censuit: Augustine thought this to bee an absurd thing, that, &c. But in the other construction there is a full sense in the words expressed, without any supplie. Now any simple Grammarian knoweth this, that the words expressed doe rather make the sense, if they be perfect, then words supplied or vnderstood. If euer the Libeller taught Grammer boyes, hee might haue remembred, that they are not in construction, to say, supple, or subaudi, to supplie such or such a word, where the sentence of it selfe maketh a full sense.

3. But this is no malicious dealing (Sir [Page] Grammarian) if Bellarmines sense bee as you say, to mistake his meaning, especially y• right construction of the words bearing the same. A small ouersight is neither malicious nor shamefull. Bernard saith: Non tam simplex sum, vt simplicem oris prolationem sine cordis duplicitate mendaciū putem: I am not so simple to think the simple pronouncing of the mouth without a double heart to be a lie, epistol. 89. Bellarmine is rather to be blamed, that in such ambiguous termes sendeth his oracles from Rome, as Apollo in time past did propound his Oracles at Delphos so doubtfully, that they might haue a diuers meaning.

4. But what haue you gained, if it be yeelded to you, that Bellarmine meaneth, not that August. thought an absurd thing, but that it was an absurd thing that the heresie of the Donatists after three hundred yeeres should be propagated into all the world? For in steed of one lie, which Bellarmine is said to father vppon Augustine, now is he chargeable with three: for in that cap. 15. de vnitat. Eccles. neither the word absurdissimum, most absurd, can bee found, neither is there any mention of three hundred yeeres, nor yet is the heresie of the Donatists named: nay Augustine of purpose refraineth to call the Donatists heretikes, and their schisme heresie: Si mihi per alios vestros concederetur, schismaticos vos libentius, quam baereticos dicerem: If your fellowes would giue [Page] me leaue, I would more willingly call you schismatikes, then heretikes: cont. Crescon. lib. 2. cap. 7. Yea Augustine saith to him (frater Cresconi) brother Cresconius, lib. 3. cap. 63. so farre is he from calling him heretike.

And as these words are not found in Augustine, so neither is the sense: for he speaketh not of the propagation of the Donatists errors into all the world, but counteth it a ridiculous and mad part to thinke, that all the Churches in the world should faile, Et earum reparationem ex Africa per partem Donati, &c. And the same to be repaired out of Africa by the sect of Donatus.

I say then as Augustine to the Grammarian Cresconius, who contended about a Grammar point with Augustine: In quibus quatuor verbis siue nominibus, quia hoc vel tibi, vel arti Grammaticae placet, &c. primum corrigo & muto: caetera vero tria, quia verissima dicta esse iam, vt puto, sentis, vos corrigite, vos mutate: In these foure words or names, because it so liketh you and your Grammar, I will correct and chaunge the first: but the other three, which (as I thinke) your selfe see to be truly obiected, doe you chaunge and correct. Bellarmine is now much beholding vnto you, that for one fault before noted, you haue caused three or foure more to be descried.

5. Lastly, I marueile at one thing, that he which plaieth here the cunning Grammarian [Page] in construing of words, s [...]ileth euery where so grossely in letters and syllables: for in steed of (Tetrastylon) he euery where writeth (Tetrastilon) there being no such word, at the least, not in that sense. So likewise in another place this skilfull Grammarian readeth the (Apocalipse) of S. Iohn, for (Apocalypse) pag. 130. lin. 14. But as for this point of Grammar construction, which hee obiecteth, though it be as he saith, I stand not much vpon it: but as Demosthenes answered Aeschines that found fault with him, for certaine insolent speeches: Non in eo positas esse fortunas Graeciae: That the state of Greece consisted not therein, whether he vsed this word or that. So neither doth the cause of religion depend vpon these points. And I say againe as Augustine iested with the Donatists: Nuncia vestris securitatem, ne iam timeant tanquam dialecticum, cui vides adhuc necessariam esse Grammaticam: Bid your fellowes be secure, that they feare not him as a disputer, whom they see to faile in his Grammar. And so I end this point with the same Fathers words, In ea re, in qua nihil causae nostrae minuitur, facillimum me praebeo: Wherein nothing of our cause is diminished, I passe not to yeeld my selfe.

The 13. Falsification.

TEtrastyl. p. 113. Because where the Rhemists say, Though the Gentiles beleeued [Page] specially by Gods grace and preordination, yet they beleeue also by their owne free will. The first clause is omitted, and the last onely rehearsed, to fasten vppon them the heresie of the Beguardines, that say, the soule needed not the light of grace to lift it vp vnto God: he crieth out of malice and wilfull falsification. p. 238.

The Iustification.

1. IF all these words bee put together, the meaning can be no other then this, but that though Gods grace doe more specially make men beleeue, yet they also may beleeue of their own free will, though not so specially. Such a like saying the Pelagians had: Facilius posse implere per gratiam, &c. That they may more easily fulfill by grace, what they doe by free will. Whereupon Augustine inferreth, that their opinion was, a man might worke by his free will alone, though not so easily, Haeres. 88. And this may bee gathered to bee their meaning by the words: though they beleeued specially by grace, yet they beleeue also by their free will: they speake not of the same action of beleeuing, but of diuers, they beleeued by grace, and beleeue also: the one of the time past, the other of the time present.

2. What their opinion is of the abilitie of free will, it may appeare in other places. [Page] Matth. 12. sect. 1. It is mans free will and election The Papists opinion of free will. to be a good tree or euill tree. Matth. 20. sect. 1. Men beleeue not, but of their owne free will. Matth. 25. sect. 5. Men by their free will haue receiued faith. Act. 27. sect. 3. God executeth not ordinarily his designements toward men, otherwise then by their free will and actions. 2. Peter 1. sect. 1. The certaintie (of Gods election) and effect thereof is procured by mans free will. If it be in mans free will, procured by mans free will, not but of mans free will, not otherwise then by mans free will; what followeth, but that mans free will can doe it alone, though not so well alone (perhaps they will say) as by grace.

3. That free will is not eleuated, lifted vp by grace, but of it own free consent, let vs see their iudgement further. Luk. 2. sect. 2. God worketh not our good against our willes, but our willes concurring. Ioh. 1. sect. 5. Free will to receiue or acknowledge Christ, and power giuen to men if they will to be made by Christ the sonnes of God, but not forced or drawne thereunto by any necessitie. Iohn. 6. sect. 3. God by the sweete internall motions and perswasions of his grace maketh vs of our owne will and liking to consent to the same. All this while grace draweth not the will, nor yet worketh the will, but only offereth motions and perswasions, and the will of it selfe consorteth to them, and concurreth with grace. Then it followeth, that grace [Page] doth not eleuate the will, which is to draw and worke the will, but only giueth the hint and occasion: for if grace did eleuate the will, then it must draw and worke the will, which they denie: so that in their doctrine the will doth eleuate it self of it self, to meete grace and to consent to grace of it owne power, and so consequently without grace: which their opinion is cousin german to that of the Beguardines. Therefore neither are the Rhemists words misreported, nor their sense mistaken, nor yet they wrongfully here charged.

Thus also haue we heard the third part of this song plaied, wee want but the fourth to make vp the melodie: but we must looke for no other stuffe, then he hath hitherto vttered. The Ephori among the Lacedemonians punished Terpander the Musition, because he [...]. stretched out but one cord higher of his harpe to varie his voyce: but what is this bold harper worthie of, that hath stretched out so many lying cords to shew his varietie of slaunders? But the further he proceedeth in this kinde, the more hee sheweth his follie. These lines and leaues are but a monument of his intemperate affection: as Crates said of the golden [...]. image of the harlo [...] Phrynes at Delphos▪ that it was a monument of the intemperancie of the Greekes. But let him goe on in his kinde, and let vs heare what hee can obiect: [...]ay with [Page] Hierome: Etiam tibi furenti satisfaciam: I will shape you an answere, though you be in a mad mood.

THE FOVRTH CHAPTER, containing thirteene corruptions of Scripture.

FIrst, he taketh exception against the allegation of that place Luk. 17. 4. If thy brother sinne against thee seuen times a day, and seuen times a day turne againe, &c. thou shalt forgiue him: which place is vrged against the cruell practise of the Church of Rome, in punishing relapsed heretikes with death. This it pleaseth him to call a mad exposition: allow this, and when saith he, shall felons and traytors be executed?

Ans. 1. He misreporteth the words: for that text is not applied against their law in punishing relapsed and abiured persons with death: but against their cruell proceedings against simple men and women, that yeelded themselues to bee conformable: which practise is there shewed to be both against their owne law, which suffereth a man once to abiure his heresie, and against this rule of the Gospell. See the place, Synops. p. 336.

2. Yet is this their law also vniust, to sufferA hard law against persons once abiured. an heretike to abiure but once, being contrarie to the saying of our Sauiour here, and [Page] of S. Paul Tit. 3. 10. An heretike after once or twice admonition reiect.

3. They proceeded against such which were no heretikes, but held sound and catholike opinions, which they falsely called heresie.

4. Neither is there the like case of Ecclesiastical and Ciuill iudgement: neither is the same course to be held in punishing of Ciuill and temporall, and spirituall offences: for the one tendeth to the dissolution of the politike bodie, as the outrages of traytors and felons, and therefore must speedily bee preuented: the other though they doe spirituallyDifference in Ciuill and Ecclesiasticall proceeding. infect, yet are not so dangerous to the outward state, but may more safely be forborne. Our Sauiour Christ therefore giueth a rule to his Disciples here, and namely to S. Peter Matth. 18. 21. both how they should carrie themselues toward their offending brethren in their priuate disposition, and in the externall dispensation of discipline. So S. Paul sheweth to Titus before cited. And Leo epist. 13. Sedis apostolicae moderatio hanc temperantiam obseruat, vt seuerius agat cum obduratis, & veniam cupiat praestare correctis: The moderation of the sea Apostolike doth obserue this temper, to deale seuerely with the obdurate, and to shew mercie to the corrigible.

5. But because he speaketh of an excellent talent of interpreting, I will giue you a taste [Page] of his: to proue Saul to bee a iust and good man, he alleageth this text, 1. Sam. 1. 9. Saul was elect and good, that is, a choise yong man and a faire, as it is in the originall: Ergo, hee was a iust man. Christ said, Ioh. 17. vers. 12. Whom thou gauest me I haue kept, and none of them perished, but the sonne of perdition: Ergo, Iudas was once iust. This collection he fathereth vpon Hierome, and alloweth himselfe, Libel. pag. 142. The like gift of interpreting Scripture is elswhere discouered in Bellarmine and the Rhemists, Tetrastyl. pag. 128. 129. whither the Reader must bee desired to haue recourse. And wee neede not marueile, that they haue such a dexteritie in applying and expounding Scripture: for they must be all led with the spirit of their head the Bishop of Rome, who sometime applied these words of the Apostle: They that are in the flesh cannot please God, Rom. 8. 8. very profoundly and clerklike against the mariage of Ministers. Innocent. distinct. 82. c. 2.

As his facultie is in the interpreting of Scripture, so is it in writing: more scoffes, taunts and reuiling termes cannot lightly fall out of any mans penne. But I force not: if I should make my choice I had rather be dispraised, then praised of such: As Antisthenes [...]. said, when he was commended of certaine lewd persons: I feare me (saith he) I haue done some euill, because these commend me. And Ambrose [Page] might haue told him: Non credibile est bene posse eum viuere, qui male loquitur: It is not credible, that he can liue well, that speaketh euill: in 4. ad Ephes.

The 1. Corruption.

GReat exception is taken, because wee reade, Act. 3. 23. Whom the heauens must containe, &c. whereas it should bee translated, according to the Greeke and Latin, receiue, &c.

The Correction.

1. THis is no particular quarrell against the partie challenged, but generall against the translation receiued.

2. We reade indifferently in one translation, receiue, in another containe: being both in sense all one.

3. Gregorie Nazianzene so citeth this text, as that it must bee vnderstood, that Christ is contained in heauen: orat. [...].

4. Beza translateth the word better, [...], capere, to containe or hold, then the Latine, recipere, to receiue: for this word in the English tongue is a compound, but in the originall it is a simple.

5. Whether we reade containe with Gregorie Nazianzene, or hold with Beza: or recipere [Page] to receiue with the Latine, or excipere to receiue in, as the Siriake translator, or suscipere, as Arias Montanus: we will not greatly contend. For howsoeuer it bee translated, the words following: vntill the time that all things be restored: doe make it an inuincible place against Christs corporall presence in the Sacrament: for if the heauens, containe, hold, or receiue his bodie till his second comming, till all things bee restored; then his bodie before that time is not to bee expected on the earth.

The 2. Corruption.

SYnops. p. 165. He that putteth away a good conscience, maketh shipwracke of faith: A wilfull falsification, for the Apostle speaketh not generally, but that certaine repelling a good conscience, made shipwrack about the faith. 1. Tim. 1. 19.

The Correction.

1. BVt that this (spider catcher) is disposed to cauil, he might well haue peceiued, that the text of S. Paul is not here alleaged, but a proposition from thence collected: that whosoeuer doth put away a good conscience, doth also make shipwracke of faith.

2. And where the Apostle saith, certaine: [Page] this word maketh a distinction betweene those that haue faith and a good conscience, whereof the Apostle speaketh in the beginning of the verse, and them that make shipwracke of both: not betweene some that make shipwracke of a good conscience and keepe faith, and them which put away both: but the Apostle speaketh in generall of all such, that if they put away a good conscience, consequently they also wracke their faith. As the Apostle elsewhere sheweth, 1. Tim. 4. 1. 2. That they which depart from the faith, haue True faith and a good conscience suffer wracke together. their consciences burned with a hot yron. And Tit. 1. 15. Vnto the vnbeleeuing, their minds and consciences are defiled. These two therefore do alwaies goe together, the wracke of faith and a good conscience. And so Ambrose saith: Dignus erat perdere inutilem fidem qui non exercuerat charitatem: He is worthie to lose an vnprofitable faith, that did not exercise charitie, libr. 2. de vocat. Gent. cap. 2. he setteth it downe as a generall axiome. Likewise Chrysostome vpon these words: Vbi vita reprehensibilis sit, dogma item huiusmodi sit necessarium est: Where the life is reprehensible (a good conscience being put away) there the doctrine must needes be such. From the Apostles words he concludeth generally: that wheresoeuer a conscience of a good life is cast off, the doctrine of faith cannot be sound: and therefore it is an euident signe, that the Libeller [Page] making no conscience of lying and slaundering, can be of no good faith and religion. As for his lowd crying: he hath put away a good conscience, wee regard it not: as Demosthenes said to one that had a great voyce, but no great wit: Not that which is [...]. great is well, but that which is well (done or said) is great. Augustine saith: Nec malam conscientiam sanat praeconium laudantis, nec bonam vulnerat conuiciantis opprobrium: Neither doth praise heale a bad conscience, nor dispraise hurt a good.

The 3. Corruption.

IN that text Ierem. 17. 7. alleaged to proue that we must trust onely in God, and not in man: these words are foisted in saith he, onely, and not in man: and so likewise Psal. 50. 15. onely is added of his owne.

The Correction.

BEcause this trifler picketh quarrels at euery thing, and taketh exception against the allegation of these and other texts: I wil make him one answere for all, and shew in what manner the Scriptures may be cited and alleaged, without any corruption or falsification, though the same words bee not alwaies precisely kept. And this may be best [Page] learned from the example of our Sauiour Christ and the Apostles in the new Testiment: where in the citing of the old Scriptures sometime they follow the words with some alteration, sometime the sense and not the words; the words are altered diuers waies.

1. When as out of other places of Scripture other words are annexed: as that testimonie Matth. 21. 13. is taken out of two other places of the Prophets, Esay, 57. 7. Ierem. 7. 11.

2. Sometime a word is added, which is not found in the text, exegetic [...]s, by way of exposition: Matth. 4. 10. Him onely shalt thou serue: whereas, this word onely is supplied toScripture alleaged in sense, not in words. shew the sense, being not in the originall. Deut. 6. 13. So Matth. 2. 6. art not the least, where this word not is added to shew the sense in the accomplishment of that prophecie.

3. Sometime the manner of speech is altered: Matth. 13. 15. The Prophet speaketh in the imparatiue, make the heart of this people fat. Esay. 6. 9. the Euangelist: this peoples heart is waxed fat: Matth. 1. 13. the person is changed: they shal call his name: Esay. 7. 14. she shall call.

4. Sometime another word is vsed, but in the same sense: Matth. 4. 14. sate in darknes. Esay. 9. 2. walke in darknes.

[Page]5. The sense is gathered, not the words rehearsed: Matth. 22. 24. out of Deuteronom. 25. 5.

6. Sometime an argument is framed out of the scripture, not there expressed, but from thence collected: as Matth. 22. 32. Christ concludeth the resurrection out of these words: I am the God of Abraham, Isaac and Iacob.

Thus as Hierome saith: Apostolis curae fuit non verba & syllabas aucupari, sed sententias dogmatum ponere: The Apostles care was not to hunt after words and syllables, but to set downe the sentence.

And as the Scriptures are not corrupted, when the sense, though not the words, is retained: So may the Scriptures bee abused, when the same words are kept, but the sense altered: as Matth. 5. 38. an eye for an eye, &c. the Pharisies did vse the words, but wrested the sense, when they applied that to priuate mens reuenge, which was lawfull onely for the Magistrate.

Now then to applie these rules: in the places obiected there is no corruption: for Ierem. 17. 5. it is forbidden to trust in man: then consequently ver. 7. where the Prophet saith, Blessed is the man that trusteth in the Lord, the sense must be, that God onely is to be trusted in: therefore, not in man, is added out of the 5. verse: not foisted in, as he ignorantly and [Page] maliciously saith. In the other place, Psalm. 50. 15. Call vpon me in the day of trouble, and I will deliuer thee, and thou shalt glorifie me: an argument is from thence gathered, that wee must onely call vpon God: for who els but God doth deliuer vs? who els but God is to be glorified for our deliuerance? So that this is the order, as Augustine well sheweth: Cum tribularis inuocas me; cum inuocas me, eximam te; cum eximam te iam glorificabis me, vt iam non discedas à me: When thou art in trouble thou doest call vpon me; when thou doest call vpon me, I will deliuer thee; when I deliuer thee, thou shalt glorifie me, that now thou doe not depart from me: in Psal. 49.

Therefore to these places to adde onely, to shew the sense of the place, that God onely is to be trusted in, only called vpon, is no more corruption, then where Moses is alleaged to say: him onely shalt thou serue, Matth. 4. 10. whereas Moses only saith, him shalt thou serue.

The 4. Corruption.

BEcause 1. Corinth. 9. 5. we reade, a sister a wife, not a sister a woman: he crieth out, manifest corruption, a false translation.

The Correction.

1. TO translate [...], a sister a wife is more proper, then to say, a sister a [Page] woman: for that were superfluous: the word sister implieth a woman: and therefore the Latine interpreter seeing the inconuenience, doth inuert the order, and putteth woman in the first place, saying, a woman a sister, contrarie to the originall.

2. Though some of the Fathers translate a sister a woman, all doe not so. Clemens Alexandrin. strom. lib. 3. by this place proueth that the Apostles had wiues.

3. Who were fitter to minister to the Apostles, then their owne wiues, which might be done with lesse offence? and it is absurd to thinke, that whereas some of them had wiues, as Peter, they would sequester themselues from them, and take other women into their companie. And where the Apostle saith, haue we not power, [...], to leade a sister a wife: ouer what women were the Apostles more likely to haue power, then as husbands ouer their wiues?

The 5. Corruption.

WHereas reference is made to that place, Hebr. 13. 15. and thereupon it is inferred, that there is no sacrifice left, but spiritual, of praise and thankesgiuing: these words, but spirituall, is a dramme of his owne addition. Libel. 266.

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The Correction.

1. THe Apostles words are not here alleaged: which are these: Let vs by him offer the sacrifice of praise alwaies to God: wherof but two words onely are rehearsed, sacrifice and praise: therefore this cauiller might haue seene, but that he is wilfully blind, that the words of the text are not cited, but the sense of the place giuen.

2. Whereas the Apostle biddeth vs alwaies offer vp such sacrifice, and that God is pleased with such sacrifice, doth it not follow that the Apostle speaketh of spirituall? for such he speaketh of: and if God be with them pleased, they alone are sufficient, other sacrifice beside are superfluous: for if God bee pleased with such, what neede wee seeke for any other?

3. Where hee obiecteth, that there is beside, the spirituall sacrifice of prayer and contrition: he sheweth himselfe herein very childish: as though al these tend not to the praise of God, and the Apostle vnder the sacrifice of praise comprehendeth the fruites of the lips, where prayer also must be vnderstood, which is called the calues of our lips. Hosh. 14. 3.

4. And if this be a wrong collection from the Apostle, blame also Augustine, who vpon these words of the Psalme: I haue offered in [Page] thy tabernacle the host of praise or iubilation, thus after many other words inferreth: In creatore quid agit? nisi solarestat sermone deficiente oratio: What shall he doe to the Creator? where speech faileth, nothing remaineth but onely iubilation. He out of these words bringeth in a conclusion of onely praise.

The 6. Corruption.

BEcause it is f gathered out of S. Paul, that a iustifying aith is alwaies actuall working by loue: these w [...]rds, is alwaies actuall are foisted in. pag. 267.

The Correction.

1. BEside our generall answere, that the Apostles sense is here followed, not his words precisely numbred: the Apostles meaning is cuident, where hee saith, neither circumcision auaileth any thing, nor vncircumcision, but faith working by loue; that no faith is auailable before God, but a working faith: then if it cease to work, it is no longer auailable; if it bee not auaileable, it iustifieth not: therefore a faith that iustifieth, must bee alwaies working, which is all one as to say, liuely, actuall: but that this cauiller is disposed to trifle.

2. Neither is S. Paul alleaged to proue euery [Page] faith to be working: for who knoweth not, but that there is a dead faith, which worketh not: but mention is made directly of iustifying faith, which is alwaies working:A Falsifier. therefore he sheweth himselfe a notable falsifier so to misreport the words.

3. Augustine out of this place concludeth that it is faith working by loue, which iustifieth: Fides, quae operatur per dilectionem si in vobis est, iam pertinetis ad praedestinatos, ad iustificatos, &c. Faith working by loue, if it bee in you, you doe belong to the predestinate, to those which are iustified, serm. 16. de verb. Apostol. From hence then it is forcibly inferred, faith onely iustifieth, which is actuall working by loue: the faith, which they imagine to be in infants doth not worke by loue: ergo, it is not an auaileable and iustifying faith, and so consequently a vaine faith, or no faith. To this argument, this doubtie Confuter answereth nothing, but certaine it is, that children are iustified by an habituall faith: and so like a skilfull Logician denieth the conclusion.

Thus I trust, it sufficiently appeareth, how friuolous and childish his obiections are: as for his scoffes and ridiculous termes; of being familiar with scripture, such luck, such gamesters, we passe them ouer as the words of children not to be regarded, or as of a phrantike person to be pitied: we are taught not to giue [Page] taunt for taunt, nor to recompence euill for euill Rom. 12. 17. And as Chrysostome saith, No man healeth euill with euill, but euill with good. And I say to this Cauiller, as Augustine [...]. to Petilian the Donatist: Te arbitrari possunt homines, nihil inuenisse quod diceres, nisi tibi proponeres, cui malediceres: Men may well think, that you could not haue found out what to say, if you had not propounded one vnto your selfe, to gainsay.

The 7. Corruption.

BEcause Synops. pag. 730. of the first edition: this sentence is alleaged, When wee haue done all, wee are vnprofitable seruants, and we did no more then was our dutie: he crieth out, that the words of Christ are corrupted: because these words, all that are commaunded 1 you, and say ye, are left out. Then hee taketh vpon him to expound this text: that we are2 vnprofitable seruants: first, in respect of God: secondly, in respect of our nature: thirdly, wee must so acknowledge for humilitie, &c. pag. 270. 271.

The Correction.

1. FIrst: He might easily haue seene that the text is not alleaged in the same forme of words: for Christ speaketh in the [Page] second person, when you haue done, &c. the sentence is pronounced in the first, when we haue done: therefore the sense was more aimed at then the words.

2. So much of the sentence is alleaged, as was pertinent to shew that no workes are meritorious, because when wee haue done all, wee are vnprofitable, in which word lieth the force of this testimonie in this place: Yet otherwhere the whole sentence is produced, where the occasion so requireth: as Synops. pag. 288. argum. 3. and pag. 662. arg. 2. therefore he had no iust cause to complaine of corruption.

3. The Euangelists in citing the old scriptures, repeate so much of the sentence, as is to the purpose, and leaue the rest: as Mat. 4. 13. out of Esay 9. 1. a great part of the verse is omitted.

4. And if this bee a point of corruption, Hierome also is a corrupter of Scripture, who thus alleageth this text: Cum omnia feceritis, dicite, serui inutiles sumus: when you haue done all, say ye are vnprofitable seruants. He leaueth out: all things that are commaunded you, &c. ad Ctesiphont.

2. Secondly: 1. Our Sauiour speaketh of that profit which redoundeth to our selues: as may appeare by the parable, Doth he thank that seruant, &c. So likewise, where no thankes is receiued, what profit to a man is gained or [Page] deserued? And if it be taken, as he saith, that wee are vnprofitable seruants to God, this place still remaineth strong against merits: for if God receiue nothing from vs, then can we not merit or deserue from him.

2. Our Sauiour speaketh not of men in the corruption of nature, for they are not Gods seruants being not yet called, but of such as are vnder grace, and doe walke in obedience of Gods commaundements: and so doth Ambrose expound it: Quis tanta salutis beneficia digno possit aequare seruitio: Who can counteruaile so great benefits of saluation with worthie seruice? serm. 16. in Psal. 119.

3. And of all other it is most absurd, that Christ biddeth vs so to say for humilitie: as Augustine saith: Quomodo est humilitas vbi We are all vnprofitable seruants in veritie, not only in humilitie. regnat falsitas: There is no humilitie, where there is falsitie: Non ita caueatur arrogantia, vt veritas relinquatur: Doe not so take heede of arrogancie, that you leaue the veritie: Caus. 22. qis. 2. c. 9. 11. It is not to be thought that Christ the veritie, would haue his Apostles lie for humilitie: to confesse themselues to be vnprofitable seruants, if they were not so indeede. For a more full answere concerning the true meaning of this Scripture, I referre the Reader to another treatise, Synops. pag. 933.

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The 8. Corruption.

SYnops. p. 668. The Scripture saith, God only forgiueth sinnes, Mark. 2. 7. it is no scripture, but the wicked Scribes and Pharisees so thought, whom our Sauiour reprehendeth. Lib. pag. 273.

The Correction.

1. OVr blessed Sauiour doth not reprehend the Scribes for so saying: who can forgiue sinnes but God onely, but because they charged him with blasphemie for taking vpon him to forgiue sinnes, not acknowledging the diuine power in him: our Sauiour rather by his silence approueth that sentence of theirs, as agreeable to Scripture.

2. This saying is called scripture, not because it was vttered by the Scribes and Pharisees, but because it is a principle taken out of the Scripture. Esay. 43. 25. I am hee that putteth away thine iniquitie for mine owne sake, &c. And Iob saith, Who can bring a cleane thing out of filthines, there is not one? Iob. 14. 4. If no man can make one cleane, then it is God only that can doe it.

3. Ambrose citeth this text as scripture: Quis potest dimittere peccata, nisi solus Deus, qui per eos quo (que) dimittit, quibus dimittendi tribuit [Page] potestatem: Who can forgiue sinnes, but God onely; who also forgiueth by them, to whom he giueth that power? &c. lib. 5. in Luc. Goe now and charge Ambrose likewise to bee an abuser of scripture. But in trueth you your selfe are the man, that abuse your selfe and others with these childish and sottish cauils, that doe euery where proclaime your ignorance, and bewray your euill heart: For as Basil saith, Lying is the very scope and end of impietie. [...]. But passing ouer his vnchristiā termes, and vnseemely scoffes, as not worthie the answere, I say with Augustine: In bona conscientia teneo, quisquis volens detrahit famae meae, nolens addit mercedi meae: In a good conscience I speake it, hee that willingly doth detract from my good name, vnwillingly doth adde to my reward.

The 9. Corruption.

SYnops. pag. 749. To speake simply, death is the wages of all sinne, Rom. 6. 23. he hath falsified S. Paul by foisting in the word all.

The Correction.

1. THe Apostles sense, not his sentence is there repeated: for in other places, where the text is cited, the words as they stand are repeated: as Synops. p. 747. lin. 17. pag. 656. lin. 31. pag. 775. lin. 50.

[Page]2. This word all, is added exegetic [...]s by way of exposition: for indefinit propositions in Scripture, though they want the note of vniuersalitie, yet are aequiualent vnto them: as Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world. Ye may as well say that Christ taketh not away all the sinnes of the world, because all is not expressed, as that all sinne deserueth not death: because the Apostle onely saith, the wages of sinne is death.

3. S. Paul, Rom. 10. vers. 11. alleaging the Prophet Esay 28. 16. saith, Whosoeuer beleeueth in him, shall not be ashamed: where the Apostle putteth to these words, [...], all, or whosoeuer, and [...], in him, which words the Prophet hath not; will you say that the Apostle falsified the Prophet? Which is not alleaged, as though any man had now the like gift of interpreting Scripture as Paul had, but to shew that it is lawfull, in more words to expresse the sense and meaning of Scripture.

4. Neither was hee the first (whom you challenge specially for this) that thus collected vpon this text: but a reuerend writer of our Church before him, thus inferreth vpon this text, The wages and worthily deserued reward of all sinne in generall is death, Rom. 6. 23. Fulk Rom. 1. 1. sect. 11. whom I name not here, as though the aduersarie honoured the memorie of that excellent man, but to shew, that he neither is one alone or the first, [Page] that hath thus cited this Scripture.

5. This Scripture is not falsified at all, because it is the Apostles meaning, that al sinne of it selfe deserueth death: Galat. 3. 10. Cursed Death the wages of all sinne. is euery one that continueth not in all things, which are written in the booke of the law to doe them: euery transgression then of the law is vnder the curse, and so subiect to death: then consequently euery sinne: for sin is the transgression of the law, 1. Ioh. 1. 3. 4. Hierome to this purpose saith: Contemptus cuiuscun (que) praecepti, praecipientis iniuria est: The contempt of euery commandement, is an iniurie to the commaunder. And what is hee worthie of, that doth wrong to the euerlasting Creator and lawgiuer, but of death, without Gods mercy?

7. In this sense do the Fathers vnderstand S. Paul to haue spoken generally of all sinne: as Origen. hom. 5. in Leuitic. Inuenimus de peccato, quod sit ad mortem: We finde concerning sinne, that it is vnto death, de delicto non legimus, of offences we do not reade, &c. though he make a difference betweene, peccatum & delictum, sinne and offence: the first in committing, the second in omission, which distinction hee saith is not alwaies found in Scripture: yet it appeareth by this comparison, that hee taketh the Apostle to speake of all sinne.

Augustine also saith: A Deo est quicquid pertinet ad naturam, ab illo non est; quicquid sit [Page] contra naturam: peccatum autem contra naturam est, de quo mors, &c. Whatsoeuer belongeth to nature is of God; whatsoeuer is against nature is not of God: but sinne is against nature, whereof death, and all things which are of death doe spring: ad articul. fals. imposit. art. 5. Here his meaning must be, that from all sinne death springeth, because all sinne is against nature, because no sinne is of God, &c.

7. That place Matth. 5. 22. 23. sheweth, that there are diuers degrees of euerlasting punishment, not that any of those sins there named are exempted from thence, but more or lesse punished there: as Origen doth gather vpon the like place Matth. 23. 15. You make him twofold more the child of hell. Wee learne by this, that there is eorum qui in gehenna futuri sunt differentia tormentorum, a difference of torment of those, which shall bee in hell, because one is simply, another twofold the child of hell.

The 10. Corruption.

SYnops. p. 907. Iudas when he was in his holiest course, was but a theefe and an hypocrite, as the Scripture testifieth of him. S. Peter saith of Simon Magus, that his heart was not right in the sight of God: there is no Scripture for the first, and in the second place, was is thrust in, for is, Libel. 175.

[Page]

The Correction.

FIrst, how Iudas is proued by the Scripture and exposition of some of the Fathers in his holiest course to haue been but an hypocrite, I haue shewed before, in the defence against Slaunder 11. whither I desire the reader curteously to looke backe. I will not vse needlesse repetitions of the same things to auoide prolixitie, as the Libeller doth often, as it should seeme, for lacke of matter: shewing his simplicitie.

2. The Cauiller doth here egregiouslie shew his follie: for the words of Peter are reported in the third person, what he said of Simon Magus, and therefore could not bee rehearsed otherwise, then by a verbe of the third person, that his heart was not right, &c. Neither is this vnusual in the new Testament in the alleaging of Scripture, to chaunge the person, & the tence or time; as Matth. 13. 15. that I might heale them, saith the Euangelist: and he heale them, saith the Prophet, Esay 6. 10. And againe, Saint Peter saith out of the 16. Psalme, Thou hast shewed me the waies of life, Act. 2. 28. hauing relation to the accomplishment of the prophesie. But the Psalmist saith, Thou wilt shew me the waies of life, Psal. 16. 9.

3. We ground not an argument vpon the chaunge of the tence, but vpon the true meaning of S. Peters words: whether, wee say his hart was not, or is not right, it sheweth he was [Page] but an hypocrite: for he saith, thou art in the bond, [...], of iniquitie: which words shew, that hee was knotted and rooted in his hypocrisie, not then begun, but then shewed. Ambrose saith: Petrus Simoni, qui magicae artis Simon Magus neuer but an Hypocrite. consuetudine deprauatus putasset: Peter to Simon, that being corrupted with the custome of Magicall art thought, that hee might get the grace of the spirit with money, said, non est tibi pars neque pars in hac fide, thou hast no part nor fellowship in this faith, lib. 2. de poeniten. cap. 4. From hence I note two things, that Simon did not leaue his witchcraft, though baptized, and therfore was not an hypocrite now only, but before: and that seeing he had no part in the faith (as Ambrose readeth, and Gratiane reporteth his words Caus. 1. quaest. 1. c. 19.) hee was neuer in heart baptized, for then he must haue had part in the fellowship of the faith, whereof hee had receiued the signe. Wherefore by this that hath been said, I trust it appeareth, that he had little cause to say, Doth not silence in this case crie corruption? I may say of him, as Hippomachus of one, that had long armes being commended for a good wrestler: Yea (saith he) if the crowne were [...]. hanged aloft, and to be gotten by reaching and catching: so if the masterie were to be had by lying and ouerreaching, and catching at words and syllables, not by sound wrestling and grapling, this aduersarie would soone go [Page] away with it. But his silence would haue shewed his wisedome, whereas his brabling vttereth his follie: and he shall do well to make amends afterward by holding his peace: as Gennadius reporteth of one Seuerus seduced to be a Pelagian: Agnoscens loquacitatis culpam vsque ad mortem silentium tenuit, vt quod loquendo contraxerat tacendo emendaret: Acknowledging his loquacitie, he kept silence vnto his death, that hee might recompence by his silence, what he had offended in speaking. Gennad. catalog.

The 11. Corruption.

SYnops. pag. 473. S. Paul concludeth that a man is iustified by faith onely, without the workes of the law. Manifest corruption, saith he, by thrusting the word onely into the text. Libel. pag. 277.

The Correction.

1. SAint Pauls words are not here repeated: first, for then the sentence should haue been vttered in the first person, we conclude, as it is in the text, not S. Paul concludeth. Secondly, elsewhere, when the text is alleaged, the words as they stand, are rehearsed, as Synops. pag. 598. lin. 43. p. 885. lin. 13. p. 887. lin. 9. Thirdly, neither should the sentence [Page] alleaged haue been expressed in other letters, but in the common character, as it standeth in the first edition. pag. 566. lin. 2.

2. The text onely then is not here vrged, but an argument therefrom concluded, and therein included: that because a man is iustified without the workes of the law, it followeth, that he is iustified by faith alone. So Origen inferreth vpon this place: Dicit sufficere solius fidei iustificationem, ita vt credens quis tantummodo iustificetur, etiamsi nihil ab eo operis fuerit expletum: He saith that the iustification of faith onely sufficeth, that one beleeuing onely may bee iustified, though hee haue fulfilled no worke: lib. 3. ad Roman. Say now that Origen also corrupteth S. Paul. So likewise Ambrose in 3. ad Rom. Iustificati sunt gratis, quia nihil operantes, neque fidem reddentes, sola fide iustificati sunt dono Dei: They are iustified freely, because working nothing,Iustification only by faith. nor rendring nothing, they are iustified by faith onely by the gift of God. Againe, in 4. ad Roman. Cum videant Abramum, non ex operibus legis, sed sola fide iustificatum: When they see Abraham iustified not of the workes of the law, but by faith only. Ambrose thus concludeth only faith out of S. Paul, without any corruption at all: out of which Father I haue twentie like pregnant testimonies at the lest at hand for iustification, sola fide, by faith onely.

[Page]3. Where you say there is no Scripture for onely faith, though this place of the Apostle be equiualent to that speech: yet somewhat to satisfie your contentious spirit, I will name you such a Scripture: as Luk. 8. 50. [...], beleeue onely, &c. and she shall be saued.

4. Your euasion of workes that goe before grace, that the Apostle onely speaketh of such, will not serue your turne: for euen such workes are excluded, which God hath prepared for vs to walke in, Ephes. 2. 8. 10. This was the old shift of the Pelagians, as it should seeme, which Hierome remoueth thus writing vpon these words, By the works of the law shall no flesh be iustified: Quod ne de lege Mosi tantum dictum putes; & non de omnibus mandatis, quae vno legis nomine continentur, idem Apostolus scribit dicens, consentio legi Dei secundum interiorem hominem: Which least you should thinke spoken only of the law of Moses, and not of all the commaundements, which are contained vnder this one name of the law, the same Apostle writeth, saying, I consent to the law of God in the inward man, &c. ad Ctesiphont.

5. Whereas S. Iames saith, that a man is iustified of workes, and not of faith onely, 2. 24. hee speaketh not of that iustification, wherby we are made iust before God, but of the outward probation and testification thereof, as it may appeare out of the 22. verse, Was not Abraham [Page] our father iustified through workes, when he offered Isaac his sonne vpon the altar? But Abraham was iustified before God by faith at the least thirtie yeeres before. Genes. 15. 6. Abraham beleeued God, and it was counted to him for righteousnes: therefore by this worke his faith was proued and made knowne: as the Angell saith, Now I know that thou fearest God, Gen. 22. 12. he was not thereby iustified before God. This distinction of iustification Thomas Aquinas alloweth: Iacobus hîc loquitur de operibus sequentibus fidem, quae dicuntur iustificare non secundum quod iustificare dicitur iustitiae infusio, sed secundum quod dicitur iustitiae exercitatio vel ostensio, vel consummatio: res enim fieri dicitur, quando perficitur, vel innotescit: Iames speaketh here of workes following faith, which are said to iustifie, not as the infusion of iustice is said to iustifie, but as it is said to be the exercise, shewing or perfecting of righteousnes: for a thing is said to be done, when it is perfected and made knowne: in epist. Iacob. 5. 5. And no otherwise Origen saith, that Abraham was iustified by workes: Quia certum est eum, qui verè credit opus fide [...] & iustitiae operari: Because it is certaine, that hee which truly beleeueth doth worke the worke of faith and righteousnes, lib. 4. ad Rom. Thus S. Paul and S. Iames are reconciled: the one speaketh of our iustification, that is the infusion of iustice before God, which is by faith; [Page] the other of the testification thereof by workes.

The 12. Corruption.

SYnops. pag. 532. I am the bread, Ioh. 6. 35. the text is corrupted by leauing out two words, of life, which if he had put to, his argument against transubstantiation had bin destitute of all force.

The Correction.

1. IF it bee corruption of Scripture, sometime for breuitie sake to leaue out a word: you had best charge our Sauiour with that corruption: who saith out of Esay, The spirit of the Lord is vpon me, Luk. 4. 18. whereas the Prophet saith of the Lord Iehouah.

2. He might haue considered, that the argument taken out of this scripture, is set downe from Bellarmines report together with his answere, lib. 3. de Euchar. cap. 24. argum. 1. So that herein is no deceite nor corruption in rehearsing that, which is by others propounded: although it were graunted, that some ouersight might passe in the first propounders, which is not yet proued: otherwise, when this text is alleaged by himselfe, all the words are expressed: I am the bread of life. pag. 509. lin. 1.

[Page]3. It was not necessarie nor pertinent to adde the rest of the words: neither haue they any aduauntage in putting of them to: for where Christ saith, I am the liuing bread, or bread of life; so he likewise saith, this is my bodie (pointing to the bread) which is giuen for you: but he gaue his liuing, not his dead bodie for them: As then Christ is not chaunged into bread, when hee saith, I am the bread of life, but it is a figuratiue speech: so the bread is not chaunged into his liuing bodie, where he saith, this is my bodie giuen for you. But here of necessitie also a figure must be admitted; as Augustine saith: Corporis & sanguinis sui figuram discipulis commendauit & tradidit: Hee gaue and commended a figure of his bodie and bloud to his Disciples, Enarrat. in Psal. 3. So Tertullian before interpreted, this is my body, that is, a figure of my body, lib. 4. cont. Marcion. So then, as Christ is not materiall bread, but spiritually: so the bread is not his materiall body, but likewise spiritually. This comparison then standeth still, betweene these two speeches, though the word (of life) be supplied, that in both a figuratiue kind of locution must be admitted.

The 13. Corruption.

THe Scripture saith, that Christ was giuen onely for those that are giuen to [Page] him, to whom he giueth eternall life, Iohn 17. 2. the word onely is maliciously added Libell p. 278.

The Correction.

1. HEre not so much the sentence, as the sense of the Scripture is applied: doth the Scripture say nothing, but that which in so many words is expressed in Scripture? then should we want Scripture for the probation of many substantial poynts of our faith. That then is not only Scripture, which in so many words is there found, but that also which may be from thence necessarily collected: As our Sauiour maketh that Scripture, which is inferred out of Scripture: as Matth. 22. 31. Concerning the resurrection of the dead, haue you not heard what is spoken to you of God, saying, I am the God of Abraham, the God of Isaac, the God of Iacob? God is not the God of the dead, but of the liuing: In these words our Sauiour saith, that God speaketh of the resurrection: whereof there is no expresse mention, but onely a naturall and proper collection. That then is not onely Scripture, which the words onely betoken, but which the sense also truely collected, yeeldeth, as Hierome saith: Nec putemus Euangeliū in verbis esse, sed in sensu; nō in superficie, sed in medulla; non in sermonum folijs, sed in radice rationis: Let vs not thinke the Gospell to bee in the words, but in the sense; not in the outward [Page] shew, but the marrowe; not in the leaues, but in the roote, in epist. ad Galat. c. 1.

2. The Scripture here alleaged, Ioh. 17. 2▪ is only produced to proue that the elect only are giuen vnto Christ: the wordes stand thus, Who are not contented to say, as the Scripture saith, that Christ was giuen only for those which are giuen him, to whom he giueth eternall life, Iohn 17. 2. That is, the elect, for to them only is life euerlasting giuen: by the collection out of this text, it doth appeare wherefore it is quoted: that the elect onely are giuen to Christ, because they onely haue eternall life. The argument may be framed thus: Eternall life is giuen to all those that are giuen to Christ: none but the elect haue eternall life: Ergo, none but they are giuen to Christ. The proposition of this argument is grounded vpon the very words of the text, Iohn 17. 2. But that Christ was giuen onely for those, which are giuen him, is taken as graunted, for none that stand for vniuersall grace, that I knowe deny this assertion, but the question is, who are giuen vnto Christ. Snecanus a patron of vniuersall grace, affirmeth that Iudas was giuen vnto Christ, p. 724. wee affirme that the elect onely are giuen. Therefore seeing this Scripture was not brought forth to fortifie this assertion out of these words, Christ was giuenly only for those, &c. he cannot proue any addition.

[Page]And yet further, this assertion, that Christ died only for the elect giuen vnto him, is euident also out of this chapter, Ioh. 17. vers. 9. I pray for them, I pray not for the world; but for those which thou hast giuen me. From whence, this reason may be enforced: Christ prayed onely for those which are giuen vnto him; he gaue himselfe to death onely for those whom hee prayed for: vers. 19. for their sakes doe I sanctifie my self, which was by sacrificing himselfe, Rhem. Ioh. 17. 19. Ergo, he gaue himselfe to death only for those, which are giuen vnto him, that is, the elect. Wherefore both these assertions, that the elect are onely giuen to Christ, and that Christ was giuen onely for the elect, being so euidently deduced out of scripture, it is no corruption to affirme, that the Scripture saith, that Christ was onely giuen for those, that are giuen him, that is, the elect.

3. Ambrose proueth out of the Scripture,Christ died onely for the Elect. that Christ was not giuen, but only to those which beleeue: as vpon these words of Esay 9. ver. 6. Vnto vs a child is borne, a sonne is giuen: Puer natus est nobis, non Iudaeis; nobis, non Manichaeis; nobis, id est credentibus, non incredulis, &c. A childe is borne to vs, not to the Iewes; to vs, not to the Manichees; to vs, that is beleeuers, not vnbeleeuers: Sic puer non omnibus natus est, sed fidelibus: So the child was not borne for all, but for the faithfull, lib. 3. de fid. cap. 4. Augustine also out of the Scripture [Page] proueth the same: Christ died for the children of God, which he sheweth by this scripture, Ioh. 11. 52. Iesus was to die for that nation, and not for that nation onely, but that hee should gather together in one, the children of God, which were scattered. But the elect are these children, and none els: Tales filij filio Christo dati sunt, quemadmodum ad patrem dicit ipse (vt omne, quod dedisti mihi, non pereat, sed habeat vitam aeternam) hi ergo Christo intelliguntur dati, qui ordinati sunt ad vitam aeternam, ipsi sunt illi praedestinati: Such sonnes are giuen to the sonne Christ, as hee saith to his father (that all that thou hast giuen me should not perish, but haue eternal life) these are vnderstood to be giuen to Christ, which are ordained to eternal life, they are y• predestinate, lib. de corrept. & grat. c. 8. 9. Then this must be the conclusion, that Christ died for the elect and predestinate, and none els. And here by the way let it bee noted, that where Augustine saith, Christ saith to his father (that all that thou hast giuen me should not perish, but haue eternall life) this sentence is neither found in these very words in the 17. of Iohn, where Christ prayeth to his father, nor in the 6. of Iohn, as the glosse noteth, dist. 4. de poenit. cap. 8. but is rather inferred vppon Christs words vttered in diuers places. Let him now crie out also against Augustine, that hee is a corrupter & falsifier of the words of Christ.

[Page]4. Christs death we graunt was sufficient to all, but effectuall onely to the elect: and herein wee refuse not Peter Lombards distinction: that Christ offered the price of redemption, pro omnibus quantū ad sufficientiā, sed pro electis tantum quantum ad efficaciam, quia praedestinatis tantum salutem effecit: For all in respect of sufficiencie, but for the elect onely in regarde of efficacie, because hee wrought saluation only to the predestinate, lib. 3. distinct. 20. C. Againe, he saith in another place: Christus electos tantum sicut se dilexit, eorum (que) salutem optauit: Christ only loued the elect as himselfe, and wished their saluation, libr. 3. distinct. 31. D. If Christ only wished the saluation of the elect, then he only to their benefit intended his death. Now aske your Master from whence he hath this tantum, onely: if he adde it of his owne, why doe you not refuse him? if he hath his warrant from the Scripture, then is it no corruption to affirme, the Scripture saith, Christ gaue himselfe to death onely for the elect, that were giuen him.

5. Concerning the addition, which Sixtus the 4. made vnto the Aue Marie: and, blessed be Anna thy mother, of whom thy virgins flesh hath proceeded without blot of originall sinne: he would excuse it thus, that these words are not added to the text, neither do they proue [Page] out of them that our Ladie was conceaued without sinne.

Contra. 1. Why (Sir) as though any of these pretended corruptions of Scripture did adde to, or make any innouation in the standing text? your answere here if it were sufficient, may serue very well for all your owne obiections.

2. It shall be shewed euen now, if you will haue a little patience, that you make bolde with the originall text, by adding to, and taking from it, by chopping & changing of it.

3. What though this addition of Pope Sixtus be not in the text of your Bibles, yet is it in the text alleaged in your seruice for the Conception of the Virgin Marie: and the Pope graunted great indulgence to those which should say the (Aue Maria) with that clause: And seeing this annexed piece maketh but one sentence with the (Aue Maria) being distinguished by an imperfect point; and blessed is the fruit of thy wombe Iesus Christ, and blessed is Anna thy mother, &c. it cannot be but an addition to Scripture?

4. You say the conception of the Virgin Marie without sinne is not grounded vpon this addition, or that we may pray to our Ladie: yet this new scripture, together with your new found feast of the Conception, is warranted by the authoritie of the Papal sea, [Page] which hath power to allow Scripture: As it standeth in the decree of Sixtus 4. De ipsius immaculata virginis mira conceptione gratias referant, &c. That they should giue thankes for the miraculous conception of the immaculate Virgin, and say Masses, &c. that they may thereby by the merits of the Virgin bee made more fit, &c. You imagin then, that her merits are greater because of her sinlesse conception, and so are ye more imboldened to pray to her: and therefore your inuocation vpon the Virgin Marie is in part grounded vpon her miraculous conception. And all this the Pope ordaineth, by the authoritie of almightie God, and of his blessed Apostles Peter and Paul: Extrau. cōmun. lib. 3. t. 12. c. 1. Wherfore seeing the Pope promiseth great indulgence to all those which shall celebrate this festiuall, and sing Masses in the honor of this miraculous conception, you must either say, that the Pope bringeth in a new seruice without warrant of Scripture, or that he maketh Scripture of his owne: now chuse which you will.

Now to keepe promise with you: it is an vsuall thing in your Church, both to adde to and take from Scripture, as may be seene euery where in your vulgar Latin translation: It would fill a large volume to note all the places corrupted, but for a taste I will produce some.

[Page]Genes. 21. 9. playing with Isaac, saith the Latin, where Isaac is added: 28. 5. Rebeckah, the mother of Esau and Iacob, left out in the Latin: 31. 47. both according to the proprietie of his language: this clause added. Genes. 34. 1. which she bare vnto Iacob, left out: 38. 12. the daughter of Suah Iudahs wife: daughter wanting in the Latin: 41. 22. awaking, and againe ouercome of sleepe, &c. added: 47. 22. they had their ordinarie of Pharaoh: out of the common barnes, saith the Latin. Exod. 2. 23. And she brought forth another sonne, and called his name Eleazar, saying, the God of my father is my helper, and hath deliuered me out of the hand of Pharaoh: all this is added in the Latin, being not extant in the originall. A thousand such places might be remembred, wherein their Latin translation, which they haue decreed to bee authenticall, corrupteth the Hebrue text. But wee neede not giue an instance of lines, seeing they haue added whole leaues and bookes to the Canonicall Scripture, as the Apocryphal stories of Iudith, Tobie, Macchabees, with the rest.

Now to returne vnto my kind friend, that hath spied so many faults: what hath he gained, but the name of a false accuser? for there is not one of these deuised corruptiōs, which either by example of Scripture, or like deduction of the Fathers, or by conference with other places is not rectified and ratified.

[Page]It were an easie matter to requite him with the like, and to pay him home with his fellowes faults: as how Bellarmine, Dan. 11. 37. for, he shall not regard the desires of women, readeth, he shall. Tit. 3. 10. after once or twice admonition: once, saith he. Iudith 5. 18. these words: the temple of the Iewes had been cast downe to the grouud: he saith, are supposititia foisted in. Hosius, Rom. 6. 19. for sanctification, readeth satisfaction. Stapleton, Galath. 1. 8, 9. readeth, if an Angell should preach otherwise, then we haue receiued of the Church, &c. These and other such bold aduentures vpon the Scripture are more at large set downe, Tetrastyl. pag. 59. 60. where the Reader shall be more fully satisfied for this matter.

Thus hath this vnfriendly neighbour taken vppon him to discouer the ouersights and scapes of these two books, which he hath sought by his wrestings, cauils and deprauations to mangle and deface: I hope I shall not neede to say as Iphicrates of Aristophon with whom he contended: That his aduersarie [...]. was strong, but his cause the better: for I feare not, but that the goodnes of the cause hath had in this conflict the best successe. And as he hath pried and searched into some corners of another mans house, I could wish with Drusus, who when a workman offered for fiue talents to make his house so close, that none should see into it, said, I will giue [Page] thee tenne, to make it so open that euery part may [...]. be seene, that all men may see how I liue: that he also had taken a perfect view of the whole building: for by his contradictions the truth is more fortified: his darke eye onely aimed at the blemishes, the light of the truth dazeled his eyes, that he could not endure to behold it and acknowledge it. I may therefore say vnto him, as Augustine to Faustus: Vestrum oculum maleuolus error in solam pal [...]am nostrae segetis ducit: nam & triticum cit [...] ibivideretis, si & esse velletis: Malicious error leadeth your eye onely to the chaffe of our corne: for you might espie good wheat there also, if ye were wheate your selues:cont. Faust. lib. 5. cap. 11.

Now concerning the aduersaries charge, who heapeth vp so many malicious and wilfull falsifications of authors, corruptions of Scripture, &c. I speak this in the feare of God and in the testimonie of a good conscience, that though in so large a volume, and long a piece of worke, some faults by oursight might scape and be passed ouer (for from errors of negligence, and inuoluntarie slippes, what humane writer can challenge to bee free?) and I say with Augustine: Scripta mea, sicut Dei data, sic etiam errata mea agnosco: My writings as I confesse they are Gods giuings, so mine own errings: ad Simplician. lib. 2. q. 5. Yet I doe cleere my selfe (and I trust by this [Page] true defence haue sufficiently declared the same) from all malicious corruptions, such or so many as are suggested: so that I nothing doubt in this case to say with S. Paul, As for [...]e, I passe very little to be iudged of you: I iudge [...]ot mine owne selfe, for I know nothing by my selfe, 1. Cor. 4. 4. And as Augustine [...]aith of the false accusations of Petilian: Nihil eorum quibus me criminatus est mihi conscius sum: I am not guiltie of any thing wherewith he accuseth mee. And so I conclude with the same Fathers sentence: Etiam me in mea causa, sicut inimicus existimari cupit, deficiente & oppresso, victrix erit causa cui seruio: Though I should faint and faile in mine owne cause, as the aduersarie would haue it imagined, yet the cause (of truth) which I serue, shall neuer be conquered: libr. 3. cont. Petilian. cap. 2.

Laus Deo: Vincat veritas.

Errata.

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Pag. 3. line 19. Pref. for [...], reade [...]. p. 5. l. 1. for cationem, r. rationem. p. 20. l. 15. anno 47. r. canon. 47. p. 28. l. 27. non talib. r. cum talib. p. 33. l. 23. fences, r. offences. p. 64. l. 19. general. 26. r. generat. 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers, r. Cauillers. p. 113. l. 23. [...], r. [...] in the marg. p. 157. l. 13. no heretike, r. an heretike. p. 163. l. 9. [...], r. [...], in the marg. p. 167. l. 10. againe, r. agmina. p. 271. l. 17. piae chordae, r. pia corda. p. 183. l. 28. obseruation, r. obsecration. p. 202. l. 20. verissima, r. verissime. p. 205. l. 30. consorteth, r. consenteth. p. 209. l. 10. aith, r. faith. Pref. p. 21. l. 6. in the marg. [...], r. [...].

Places omitted, are thus to be supplied.

Pag. 99. l. 19. lib. 1. cont. Iouinian. p. 202. l. 20. lib. 2. cont. Crescon. c. 7. p. 203. l. 17. lib. 2. cont. Crescon. c. 2. p. 209. l. 10. ena [...]rat. in Psal. 26. p. 221. l. 10. lib. cont. Petilian. 3. 2. p. 228. l. 16. tract. 25. in Matth.

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Information about this book

Title statement

A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.

Willet, Andrew, 1562-1621.

Edition statement

1603

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2005-10 (EEBO-TCP Phase 1).

ID [DLPS]

A15420

ID [STC]

STC 25694

ID [STC]

ESTC S114436

ID [EEBO-CITATION]

99849661

ID [PROQUEST]

99849661

ID [VID]

14822

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A15420)

Transcribed from: (Early English Books Online ; image set 14822)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1536:06)

Source

— A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed., Willet, Andrew, 1562-1621..

Extent

[46], 247, [1] p.

Printed by Felix Kyngston, for Thomas Man,. At London :: 1603.. ("The answere to the libellers introduction" signed: A.W. i.e. Andrew Willet.) (Answers STC 18754: Woodward, Philip. A detection, of divers notable untruthes, contradictions, corruptions, and falsifications.) (Errata on R4v, final leaf.) (Reproduction of the original in Cambridge University Library.)

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