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 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 â—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 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 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 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 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 coÌ„futeth 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 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 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 So then Bellarmine doth hold it a thing
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 electioÌ„ 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 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 women 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 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 face that we cannot see him blush I say vnto him as Ruffinus Ad incusandum non moâ—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 because they are numbred among the Canonicall bookes in the third Councell of Carthage anno 47. where Augustine was present An vntruth also it is that the Councell of Laodicea deemed them not canonicall c. for the Apocalypse is omitted as well as Tobie and Iudith by the Councell and hath no more ancient authoritie then the Councell of Carthage c. The Defence FIrst whereas the Laodicene Councell accounteth 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 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 theÌ„ that Augustine would haue giuen consent to this decree if their meaning had been to make these bookes absolutely Canonicall Thirdly seeing the Canon of the Scriptures was confirmed before this Councell and acknowledged 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. Athanasâ—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 dogmatuÌ„ 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.
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 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 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 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 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 ignoraÌ„ce 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 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 Ruâ—â—in Quid est quod de ore illo tuo pudentissimo non exeat video te frontem ferream possidere What will not that shamelesse mouth of youâ—â— vtter I see you haue a brasen forehead Whom I may compare to that Merchant of Châ—â—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 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 abuse 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 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 yâ— 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 because Synops. pag. 715. it is affirmed that Siluester as Damasus reporteth was the deuâ—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 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 institutioÌ„ 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 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 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 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 the trueth the other as men in some things may be deceiued ad Theophil aduers. Ioann Hierosol Doe not popish writers take vnto themselues the like libertie Harding refuseth Tertullian and Cyprian Turrian reiecteth Chrysostome Arthurus Hierome
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 hominiÌ„ 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 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 bursâ—â—â—orth in a certaine slaunderous Libell or inuectiue especially directed and intended against two particular persons 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 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 maledicta 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 remembrance to stirre vp the gift of God which is in them For as the Apostle saith God hath not giuen vs the spirit of feare but of power of loue and of a sound minde that they may say with Hierome Breuiter respondeo nunquam me 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 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
9. c. 6. doctrinal 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 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 mēdacio 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 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 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 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 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 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 quoque 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 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
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 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 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 booke 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 â—07 in Ioann If he were a reprobate from the 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 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 Leoâ—â—â—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 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 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 resiant in Rome 3. Whereas the last reuolution of matters is to the Apostolike sea distinct 20. â— 1. By the sea Apostolike they vnderstand not the Pope onely sed concilium illud quo pontifex
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 that â—ee was neuer elected before God or truly iust answer to the 11. vntruth and you haue brought a goodly text to proue it Saul was a choise young man and afaire c. higher by the shoulders theÌ„ 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 in 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 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 or entring into heauen for a clowd took him froÌ„ 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 in 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 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 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 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
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 Vnusquisque 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 obtained already if euer hee shall obtaine it is in vaine prayed for The soules of the departed are presently at rest if they be counted worthie August Requiem quae continuo post mortem datur si ea dignus est tum accipit quisque 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 prayed 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 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 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 acceptâ—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 penitently or impenitently if he die penitently all his sinnes are forgiuen him August serm 181. cap. 16. Donec sumus in hac vita quantacunque 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 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 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 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
he would excuse it thus that these words are not added to the text neither do they proue 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 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 coÌ„mun 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 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 corruptioÌ„s which either by example of Scripture or like deduction of the Fathers or by conference with other places is not rectified and ratified 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 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 palâ—am nostrae segetis ducit nam triticum citâ— 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