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
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.
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
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 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 coâ—oning and cunnicatching trickes but that as Hierome saith Ad caeteros talpae ad me caprearum oculos poâ—â—ides You are as blind as a mole toward others but you cast not a sheep but a goates eye upon me But as for Augeas stable you are not Hercules to cleanse it and if you were your Popes Decretals ClemeÌ„tines 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 De tenebrosis libris quasi de foueis serpentes protraham neque 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 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 Eleâ—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 Pauâ—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 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 â—â—â—lum eum ad libros prouoco loquamur scriptis vt de nobis tacitus lector iudicet cum ad libros venerit pedem pedi coÌ„tulerit tune sudabit tunc haerebit c. 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 confereÌ„ce 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 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 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. WheÌ„ 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
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
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
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 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 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 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 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 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
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