cleere my selfe and I trust by this true defence haue sufficiently declared the same from all malicious corruptions such or so many as are suggested so that I nothing doubt in this case to say with S. Paul As for â—e I passe very little to be iudged of you I iudge â—ot mine owne selfe for I know nothing by my selfe 1. Cor. 4. 4. And as Augustineâ—aith â—aith of the false accusations of Petilian Nihil eorum quibus me criminatus est mihi conscius sum I am not guiltie of any thing wherewith he accuseth mee And so I conclude with the same Fathers sentence Etiam me in mea causa sicut inimicus existimari cupit deficiente oppresso victrix erit causa cui seruio Though I should faint and faile in mine owne cause as the aduersarie would haue it imagined yet the cause of truth which I serue shall neuer be conquered libr. 3. cont Petilian cap. 2. Laus Deo Vincat veritas Errata Pag. 3. line 19. Pref. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. l. 1. for cationem r. rationem p. 20. l. 15. anno 47. r. canon 47. p. 28. l. 27. non talib r. cum talib p. 33. l. 23. fences r. offences p. 64. l. 19. general 26. r. generat 26. p. 97. l. 12. p. 18. r. p. 180. p. 137. l. 23. Caullers r. Cauillers p. 113. l. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 157. l. 13. no heretike r. an heretike p. 163. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the marg p. 167. l. 10. againe r. agmina p. 271. l. 17. piae chordae r. pia corda p. 183. l. 28. obseruation r. obsecration p. 202. l. 20. verissima r. verissime p. 205. l. 30. consorteth r. consenteth p. 209. l. 10. aith r. faith Pref. p. 21. l. 6. in the marg 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Places omitted are thus to be supplied Pag. 99. l. 19. lib. 1. cont Iouinian p. 202. l. 20. lib. 2. cont Crescon c. 7. p. 203. l. 17. lib. 2. cont Crescon c. 2. p. 209. l. 10. enaâ—rat in Psal. 26. p. 221. l. 10. lib. cont Petilian 3. 2. p. 228. l. 16. tract 25. in Matth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apol. 3. aduers Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. Dialog 1. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch lib. de prâ—fect virtut sent In Psal. 91. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Homousion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Theoph. aduers. Ioan Hierosolym 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diuers apparant vntruths vttered by the Libeller A slaunder of Luther that hee should confesse hee was stirred vp of the diuell to write against the Masse Demiss priuat tom 7. p. fol. 243 p. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contradictions Falsifications 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cont. Iulian. libr. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophil Hieronym Hom. 3. in Leuitic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apolog. 3. aduers. Ruffin Apolog. 3. aduers. Ruffin Lib. 1. cont Iulian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Quodlibet art 10. Lib. 1. aduers Iouin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ad Domnionem The peruerse behauiour of Popish disputers Collat. 1. diei ex Augustin breuicul collation Collat. 2. diei Collat. 3. diei Lib. post collation The conference betweene the B. of Eureux and the Lord of Plessis before the French King Aduers Luciferian In 2. Tim. â— 2. In colloquie Ratisâ—onae habit anno 1602. ex Egid. Hunnio Serm. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dialog 3. aduers. Pelagian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutar. de liber educan Seneca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 17. Isai. 22. 24. Iere. 26. 24. Act. 5. Pro. 30. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 26. 29. Zach. 14. 20 Ambros. serm 89. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De natur grat lib. 1. c. 25. Cont. Petilian libr. 2. cap. 98. Samuel appeared not to Saul 1. Sam. 28. 14. Communion in one kind not ancient 1 2 3 1 The name Christian more ancient then Catholike 2 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lay men and women not authorised to baptise in the Church of England 1 2 3 1 Two and twentie bookes of the old Testament only canonicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A manifest storie denied by the Libeller A fable of a bloodie Crucifix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Popery stirreth not to godlines of life Certaintie of saluation nourisheth vertue Popish penance no true repen tance Popish doctrine breedeth securitie Carnal doctrine of Poperiâ— Popes examples of loose liuing a Platina b Benno c Sleidano Ex Baleo d Theodor. Niem e Conc. Constant f Raphael Volateran g Vergerius h â—nuphrius Histor. Florentin Guicâ—iardin Sleidano Agrip. de leâ—ocin In sexto de elect fundament in gloss Popish writers complaine of their owne corruptioÌ„s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saul neuer truly iust Iudas neuer but an hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A great blasphemie against the spirit of God and the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratian. distinct 56. cap. 2. Caranza Gregorie the 7. no good man Esay 5. 20. Libr. de curiositat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How it is necessarie 〈◊〉 saluation to know the canonicall scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fathers profitable instruments notwithstanding some errors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Auricular confession of no great antiquitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jnuectiu Ruffin The Fathers refused of popish writers Where are Baals priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 3 1 2 The vulgar Latine not Hieromes translation Austin the Monke not the first conuerter of England All the Fathers allow not prayer for the dead Augustine against prayer for the dead Ministers maried in Origen Cyprians time Hierome would haue Saints reliques reuerenced not adored Rich men not bound to giue all away Iohns baptisme not diuers froÌ„ Christs How Augustine alloweth profession of virginitie Origen against Christs descension to hell to deliuer the Patriarkes Transubstantiation and the Carnall presence but new doctrines The Papists are fled from the Popes faith of the Carnall presence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Election certaine Election certaine Saul neuer eleâ—â—ed before God How the grace of God may be lost Henoch and Elias not aliue in their bodies Paradise is Heauen Henoch Elias not in the terrestrial Paradise Of the two Prophets Apocal. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Peters faith not vtterly extinguished Salomons faith not wholy lost in his fall A slaunder The vertues of the Pagans are no true vertues 1 2 3 Peter lost not his iustification though the feeling thereof was for a time suspendâ—d Contradictions of Papists about Peters faith What gifts are without repétance How children are â—aid to be holy Two kindâ— of holines generall and speciall Falsehood Vntruthes Papists not Protestants fauourers of infidels Doctrines of diuels Who are most like to be Balamites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ecclesiae Antichrist began in Bernards time Which are the best vowes Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification Rich men not bound to cast away their riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vntruth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exceptis diebus dominicis Difference betweene the fast in Augustines time and Popish fasts Fox 1184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne remaineth in the regenerate but liueth not The liuing of sinne and raigning of sinne all one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Falsification No Purgatory beleeued in Augustines time Difference betweene commemoration and commendation of the dead and prayer for the dead No new merits obtained for the dead by the prayers of the liuing Prayer for the dead of pitie rather theÌ„ necessitie in Augustines time Reasons out of Augustine against prayer for the dead Augustine knoweth no third place beside heauen and hell No man profited being dead but by that which he did in his life The soule at rest presently after death if euer Sinne is only forgiuen in this life No repentance vnto remission of sinnes after death No hope for the impenitent after death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Falsifier The Martyrs are Christs body Contradiction But one kind of religious inuocation Augustine speaketh of spirituall sacrifice We must not beleeue in the Apostles Augustine against Prayer to Saints How Saints are to be honoured An entercourse of loue betweene the members of the triumphant and militant Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De perfect iusticiae cont Celestin ratioâ—in 16. The Lawe no man can keepe though assisted with grace The agreement of the Pelagians and Papists De perfection iustit cont Celestium ratiocinat 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Papists opinion of free will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A hard law against persons once abiured Difference in Ciuill and Ecclesiasticall proceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True faith and a good conscience suffer wracke together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripture alleaged in sense not in words A Falsifier 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 2 We are all vnprofitable seruants in veritie not only in humilitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death the wages of all sinne Simon Magus neuer but an Hypocrite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustification only by faith Christ died onely for the Elect. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
from the common cause and condition doth deale with them after a more secret manner lib. 2. de vocat Gent. cap. 1. So the generall promises are made to all the seede of the faithfull but they are specially performed onely to those which beleeue Confirmauit generalem bonitatem super vniuersos c. God hath confirmed his generall goodnes to all but part of them merito fidei diuinitus inspiratae ad aeternam salurem specialibus beneficijs prouehitur by the worthines of faith inspired by God by speciall benefits is promoted to saluation Ambros. lib. 2. de vocat Gent. c. 10. 4. Thus then are the Cauillers frinolous objections answered concerning the saluation of the Iewes of Saul Iudas the Church of Rome all these tasted of Gods generall goodnes in offering to them the externall meanes of saluation but they wanted the speciall benefits of true sanctification and effectuall vocation Where the Libeller by the way is detected of falsehood pag. 209. vrging eternall sanctification which are words of his owne putting in for where the children of the faithfull are said to be holie eternall and internal holines and sanctification is neither mentioned nor yet intended but the holines of their generall vocation 5. Yea saith he Turks and Iewes also shal bee saued whose forefathers were faithfull Christians yea and the diuels also which sometime were in Gods grace pag. 210. Ans. 1. Are Turkes and Iewes I pray you holy seede or doth not the Apostle speake of such children whose immediate parents were faithfull 1. Cor. 7. 14. Els were your children vncleane but now are they holie And are diuels in your diuinitie holie seede 2. The Papists doe more incline to these grosse opinions of the sauing of Infidels and Diuels then Protestants for concerning Infidels they hold that they in part may beleeue by their owne free will Rhemist Act. 13. sect 1. and that their actions which seemed outwardly glorious as in honouring their parents in fighting for their countrie and such like were not sinfull Rom. 14. sect 4. contrarie to the Apostle who saith Whatsoeuer is not of faith is sinne As touching Diuels first they doe forbid to marrie and abstaine from meates which the Apostle calleth the doctrines of diuels 2. Tim. 4. 3. Secondly they hold that iustifying faith is a generall or vniuersall beleeuing of the articles of Christs death and resurrection Rhemist annot Rom. 4. sect 9. which is no other faith then such as diuels may haue to beleeue the historicall truth of the articles of faith for they beleeue and tremble Iam. 2. 19. Now let any reasonable man iudge whether Papists or Protestants haue a better opinion of the Diuels and Infidels The fables of the deliuering of Plato and the Emperour Traian out of hell at the prayers of Gregorie and of Falconilla at the prayers of Tecla are their dreames and deuices and not ours The first reported by Nicetas to be currant in the histories of the Fathers in commentar ad secund oration Nazianzen de pasch the other by forged Damascene oration de defunct 5. Now because this â—errie companion maketh himselfe pretie sport with Balaams counsel to send women among the Israelites with the virgins of the word in Cheshire disciples of Master Haruie as hee scornefully calleth them that gâ—d vp and downe the countrie to heare Preachers c. pag. 181. we will continue this iest a little and shew him his owne face in a 〈…〉 1. For â—alamites infoâ—nieation and Baalites in idolatrie let popish sectaries carrie the bell Doe ye thinke wee haue forgotten what cleane birds both cockes and hennes were found in the Abbey nests in England at the suppression thereof I say with Ambrose Malim falsum crimen subire quam verum referre I had rather beare a false crime then bewray a true epistol 44. Or think you we know not what your owne writers testifie of the chastitie of your Clergie as Constitution Othon in gloss Clerici huiusmodi concubinas tenent communiter apparatu honesto nomine appellationis sororiae Priests commonlie keepe such concubines in honest apparell vnder the name of sisters And in the same place Videtur quod hoc crimen meretricij ecclesia sub dissimulatione transire debeat It seemeth good that the church should dissemble and to passe ouer the crime of whoredome These are more worthie the name of Balamites then those whom you slaunder One of your late Councels thus complaineth Videmus monasteria mulierum in plerisque locis in suspectas de intâ—m inentia domos ne quid grauius dieam esse commutata We see the monasteries of women in most places to bee chaunged into suspected houâ—es of incontinency to speake no worse of them Coloniens part 10. cap. 9. 2. As for Master Harâ—ie though I know him not I iudge him the honester man for your unliking him For as Diogenes said to one that railed vpon him Neither would any man beleeue me if I praised you nor you in dispraising of me so I thinke your discommending of the Ministers of the Gospell will bee of no more credit with the wise and discreet then if I should commend you for an honest man whom I know not Your spite and enuie is most against those that labour in the Gospel and striue against your superstitious doctrines but God that hath hitherto strengthened vs will I trust open our mouthes yet wider to crie out against your abominations 3. It grieueth you that women should be giuen to heare sermons and to sing Psalmes and I doe not marueile at it for if you might haue your minde both men and women should be as blind as beetles You are like those that Hierome speaketh of Quam viderint pallentem tristem miseram ManicheaÌ„ vocant If they see a woman pale and sorrowfull they count her miserable and a Manichee ad Eustoch So doe you those women that desire by the Gospell to be brought to true sorrow and repentance for their sinne And doe you mislike that deuout women should be well affected to the Ministers of the Gospell and minister to their necessities againe I will answere you with Hierome Mulieres ministrant saluatori de substantia sua ille qui de quinque panibus millia hominum pauit escas sanctarum mulierum non recusat accipere The women minister to our Sauiour of their substance and hee that with fiue loaues fed thousands refused not to receiue the prouision of women ad Princip It may be thought if this disciple of Rome had then liued hee would haue carped at our blessed Sauiour and his disciples because they suffered women to resort to their Sermons and to minister vnto them Thus haue wee taken a view of his supposed contradictions the third chapter followeth of this goodlie treatise containing pretended falsifications I make no doubt but to hold him here also at the staues end that he shall not fasten a blow for wee feare not his
therfore their Lenton fast is not like that in Augustines time Fiftly then was not the fast so strictly prescribed from cheese butter egges but onely from flesh as Serm. de tempor ser. 64. Qui abstinemus à carnibus We which abstaine from flesh which it is lawfull to vse at other times c. Sixtly they did not then fast in Lent with any opinion of merite but to humble their bodies and make them more fit to serue God Tum ad Dominum c. mens purior festinat cum nulla crapula crassatur Then the minde is readier for God when it is not incrasâ—ate with meate but popish Lenton fast is held to be meritorious I trust by this it appeareth that Augustines Lent was farre differing from the popish neither with such strict necessitie inioyned that we may well conclude vpon Augustines sentence What is now become of your Lent and Ember daies c. for the Church knew none such in Augustines time 3. But Augustine saith it is a sinne not to fast in Lent that is as he expoundeth himselfe when a man is knowne non pro infirmitate non posse sed pro gula ieiunare non velle not to be not able to fast for his infirmitie but not willing for glâ—ttonie This we also grant that he which of a greedie appetite and gluttonous minde shall breake the set fasts of the Church instituted for the exercise of prayer and hearing the word doth sinne Now what small cause the Libeller had to say he malitiously and notably abuseth Saint Augustine I hope it is euident he rather abuseth himselfe in suffering his tongue to range so at libertie Plutarke could haue tolde him that an euill mouth is a signe of an euill mind Origen saith They that speake the words of God God openeth their mouth qui falsum testimonium dicit diabolus aperit os eorum but they which vtter slaunders the Diuell openeth their mouth Hom. 3. in Exod. The 8. Falsification WHere Bellarm. doth charge the Protestants with the heresie of Proclus who should say peccatum in renatis semper viuere that sinne doth alwaies liue in the regenerate because it is translated that sinne doth raigne c. in the regenerate or borne anew he saith that this sentence is foisted in of his owne Libel pag. 236. 237. The Iustification HEre is neither whole sentence nor yet a whole word foisted in as this foister saith but only one word translated contrarie to his humour peccatum semper viuere sinne alwaies to raigne for alwaies to liue the sense being the same For first I aske him what Proclus heresie was whether that sinne did liue that is remaine in the regenerate or did liue that is raigne in them To say that sinne remaineth in the regenerate is no heresie but catholike and sound doctrine agreeable to the Scripture 1. Ioh. 1. 8. If we say wee haue no sinne we deceiue our selues and the truth is not in vs. And this was one of the errors of the Pelagians Posse esse hominem sine peccato That a man may be here without sin which Augustine confuteth epist. 89. quaest 1. by that place of Iohn and further he saith Omnibus est necessaria oratio Dominica The Lords Prayer is necessarie for all where wee pray forgiue vs our sinnes This doctrine is confirmed by your owne Decrees Distin. 25. c. 3. in gloss out of Hierome Res contra naturam pene est vt sine peccato aliquis sit It is almost against nature that a man should be without sinne Likewise Distin. 81. c. 1. caus 33. distinct 2. de poenitent c. 40. how then could Proclus be iudged an heretike in saying that sinne remained in the regenerate which the Catholike Church did also hold Wherefore his meaning was that sinne did liue that is raigne in the regenerate much like to the heresie of the Eunomians that did teach that the committing of neuer so great sinnes should not hurt a man if he were of their faith Augustin haeres 54. and so they did suffer sinne to raigne in their disciples Secondly in Scripture for sinne to raigne or liue in vs is taken for all one as Rom. 7. vers 9. Sinne saith the Apostle reuiued which he expoundeth vers 14. I am carnall and sold vnder sinne the Apostle here speaketh of himselfe when he was yet vncalled for sinne then to liue or reuiue in vs is to be sold vnto sinne And againe Rom. 6. 1. We that are dead vnto sinne how shall we liue still therein And afterward hee expoundeth what it is to liue in sinne vers 12. Let not sinne raigne in your mortall bodies So then to liue in sinne or sinne to liue in vs is for sinne to raigne in vs. Thus Augustine interpreteth the Apostle Qui mortui sumus peccato c. eum describit qui est sub gratia constitutus cui autem dominatur peccatum c. adhuc sub lege est We that are dead to sinne how shall we liue therein He describeth him which is vnder grace but he in whom sinne ruleth c. is vnder the law not vnder grace in 6. ad Roman He then which is vnder grace or regenerate liueth not in sin nor sinne liueth in him he that is not vnder grace then hath sinne both liuing and raigning in him The Apostle also saith Rom. 12. vers 11. Ye are dead to sinne but are aliue to God There cannot be both a death of sinne and a life of sinne together in the regenerate It is then I trust sufficiently cleered that the liuing of sinne and raigning of sinne is all one Now thou accuser of the brethren whosoeuer thou art take your choise if Proclus by the liuing of the sinne in the regenerate meaneth raigning then are wee no heretikes for so wee hold not if by liuing he vnderstandeth the being of sinne then are you heretikes if you denie it Your hereticall liuerie then take to your selfe it is fittest for your shoulders that first shaped it and cut out the cloath your liuerie may well be heresie and your cognisance hypocrisie be not offended if you carrie away that you bring Si dixeris quod vis audies quod non vis If you speake what you will you shall heare what you would not as Homer saith What you speake the same shall you heare againe The Pelagians obiected against Hierome that he was an heretike I answere you as he answered them Egone haereticus quare ergo me haeretici non amant Am I an heretike wherefore then doe not heretikes such as you are loue me lib. 3. aduers. Pelagian The 9. Falsification WHereas Augustine is alleaged Tetrastyl pag. 97. in these words The pompe of funerals the rites and solemnities of buriall are comforts of the liuing no helpe to the dead let men therefore performe this last dutie to their friends Serm. de verb. Apostol 34. to shew that though Augustine seemeth somewhat to be infected with the error of prayer
gathered to bee their meaning by the words though they beleeued specially by grace yet they beleeue also by their free will they speake not of the same action of beleeuing but of diuers they beleeued by grace and beleeue also the one of the time past the other of the time present 2. What their opinion is of the abilitie of free will it may appeare in other places Matth. 12. sect 1. It is mans free will and election to be a good tree or euill tree Matth. 20. sect 1. Men beleeue not but of their owne free will Matth. 25. sect 5. Men by their free will haue receiued faith Act. 27. sect 3. God executeth not ordinarily his designements toward men otherwise then by their free will and actions 2. Peter 1. sect 1. The certaintie of Gods election and effect thereof is procured by mans free will If it be in mans free will procured by mans free will not but of mans free will not otherwise then by mans free will what followeth but that mans free will can doe it alone though not so well alone perhaps they will say as by grace 3. That free will is not eleuated lifted vp by grace but of it own free consent let vs see their iudgement further Luk. 2. sect 2. God worketh not our good against our willes but our willes concurring Ioh. 1. sect 5. Free will to receiue or acknowledge Christ and power giuen to men if they will to be made by Christ the sonnes of God but not forced or drawne thereunto by any necessitie Iohn 6. sect 3. God by the sweete internall motions and perswasions of his grace maketh vs of our owne will and liking to consent to the same All this while grace draweth not the will nor yet worketh the will but only offereth motions and perswasions and the will of it selfe consorteth to them and concurreth with grace Then it followeth that grace doth not eleuate the will which is to draw and worke the will but only giueth the hint and occasion for if grace did eleuate the will then it must draw and worke the will which they denie so that in their doctrine the will doth eleuate it self of it self to meete grace and to consent to grace of it owne power and so consequently without grace which their opinion is cousin german to that of the Beguardines Therefore neither are the Rhemists words misreported nor their sense mistaken nor yet they wrongfully here charged Thus also haue we heard the third part of this song plaied wee want but the fourth to make vp the melodie but we must looke for no other stuffe then he hath hitherto vttered The Ephori among the Lacedemonians punished Terpander the Musition because he stretched out but one cord higher of his harpe to varie his voyce but what is this bold harper worthie of that hath stretched out so many lying cords to shew his varietie of slaunders But the further he proceedeth in this kinde the more hee sheweth his follie These lines and leaues are but a monument of his intemperate affection as Crates said of the golden image of the harloâ— Phrynes at Delphos that it was a monument of the intemperancie of the Greekes But let him goe on in his kinde and let vs heare what hee can obiect â—ay with Hierome Etiam tibi furenti satisfaciam I will shape you an answere though you be in a mad mood THE FOVRTH CHAPTER containing thirteene corruptions of Scripture FIrst he taketh exception against the allegation of that place Luk. 17. 4. If thy brother sinne against thee seuen times a day and seuen times a day turne againe c. thou shalt forgiue him which place is vrged against the cruell practise of the Church of Rome in punishing relapsed heretikes with death This it pleaseth him to call a mad exposition allow this and when saith he shall felons and traytors be executed Ans. 1. He misreporteth the words for that text is not applied against their law in punishing relapsed and abiured persons with death but against their cruell proceedings against simple men and women that yeelded themselues to bee conformable which practise is there shewed to be both against their owne law which suffereth a man once to abiure his heresie and against this rule of the Gospell See the place Synops. p. 336. 2. Yet is this their law also vniust to suffer an heretike to abiure but once being contrarie to the saying of our Sauiour here and of S. Paul Tit. 3. 10. An heretike after once or twice admonition reiect 3. They proceeded against such which were no heretikes but held sound and catholike opinions which they falsely called heresie 4. Neither is there the like case of Ecclesiastical and Ciuill iudgement neither is the same course to be held in punishing of Ciuill and temporall and spirituall offences for the one tendeth to the dissolution of the politike bodie as the outrages of traytors and felons and therefore must speedily bee preuented the other though they doe spiritually infect yet are not so dangerous to the outward state but may more safely be forborne Our Sauiour Christ therefore giueth a rule to his Disciples here and namely to S. Peter Matth. 18. 21. both how they should carrie themselues toward their offending brethren in their priuate disposition and in the externall dispensation of discipline So S. Paul sheweth to Titus before cited And Leo epist. 13. Sedis apostolicae moderatio hanc temperantiam obseruat vt seuerius agat cum obduratis veniam cupiat praestare correctis The moderation of the sea Apostolike doth obserue this temper to deale seuerely with the obdurate and to shew mercie to the corrigible 5. But because he speaketh of an excellent talent of interpreting I will giue you a taste of his to proue Saul to bee a iust and good man he alleageth this text 1. Sam. 1. 9. Saul was elect and good that is a choise yong man and a faire as it is in the originall Ergo hee was a iust man Christ said Ioh. 17. vers 12. Whom thou gauest me I haue kept and none of them perished but the sonne of perdition Ergo Iudas was once iust This collection he fathereth vpon Hierome and alloweth himselfe Libel pag. 142. The like gift of interpreting Scripture is elswhere discouered in Bellarmine and the Rhemists Tetrastyl pag. 128. 129. whither the Reader must bee desired to haue recourse And wee neede not marueile that they haue such a dexteritie in applying and expounding Scripture for they must be all led with the spirit of their head the Bishop of Rome who sometime applied these words of the Apostle They that are in the flesh cannot please God Rom. 8. 8. very profoundly and clerklike against the mariage of Ministers Innocent distinct 82. c. 2. As his facultie is in the interpreting of Scripture so is it in writing more scoffes taunts and reuiling termes cannot lightly fall out of any mans penne But I force not if I
what to say if you had not propounded one vnto your selfe to gainsay The 7. Corruption BEcause Synops. pag. 730. of the first edition this sentence is alleaged When wee haue done all wee are vnprofitable seruants and we did no more then was our dutie he crieth out that the words of Christ are corrupted because these words all that are commaunded you and say ye are left out Then hee taketh vpon him to expound this text that we are vnprofitable seruants first in respect of God secondly in respect of our nature thirdly wee must so acknowledge for humilitie c. pag. 270. 271. The Correction 1. FIrst He might easily haue seene that the text is not alleaged in the same forme of words for Christ speaketh in the second person when you haue done c. the sentence is pronounced in the first when we haue done therefore the sense was more aimed at then the words 2. So much of the sentence is alleaged as was pertinent to shew that no workes are meritorious because when wee haue done all wee are vnprofitable in which word lieth the force of this testimonie in this place Yet otherwhere the whole sentence is produced where the occasion so requireth as Synops. pag. 288. argum 3. and pag. 662. arg 2. therefore he had no iust cause to complaine of corruption 3. The Euangelists in citing the old scriptures repeate so much of the sentence as is to the purpose and leaue the rest as Mat. 4. 13. out of Esay 9. 1. a great part of the verse is omitted 4. And if this bee a point of corruption Hierome also is a corrupter of Scripture who thus alleageth this text Cum omnia feceritis dicite serui inutiles sumus when you haue done all say ye are vnprofitable seruants He leaueth out all things that are commaunded you c. ad Ctesiphont 2. Secondly 1. Our Sauiour speaketh of that profit which redoundeth to our selues as may appeare by the parable Doth he thank that seruant c. So likewise where no thankes is receiued what profit to a man is gained or deserued And if it be taken as he saith that wee are vnprofitable seruants to God this place still remaineth strong against merits for if God receiue nothing from vs then can we not merit or deserue from him 2. Our Sauiour speaketh not of men in the corruption of nature for they are not Gods seruants being not yet called but of such as are vnder grace and doe walke in obedience of Gods commaundements and so doth Ambrose expound it Quis tanta salutis beneficia digno possit aequare seruitio Who can counteruaile so great benefits of saluation with worthie seruice serm 16. in Psal. 119. 3. And of all other it is most absurd that Christ biddeth vs so to say for humilitie as Augustine saith Quomodo est humilitas vbi regnat falsitas There is no humilitie where there is falsitie Non ita caueatur arrogantia vt veritas relinquatur Doe not so take heede of arrogancie that you leaue the veritie Caus. 22. qis 2. c. 9. 11. It is not to be thought that Christ the veritie would haue his Apostles lie for humilitie to confesse themselues to be vnprofitable seruants if they were not so indeede For a more full answere concerning the true meaning of this Scripture I referre the Reader to another treatise Synops. pag. 933. The 8. Corruption SYnops. p. 668. The Scripture saith God only forgiueth sinnes Mark 2. 7. it is no scripture but the wicked Scribes and Pharisees so thought whom our Sauiour reprehendeth Lib. pag. 273. The Correction 1. OVr blessed Sauiour doth not reprehend the Scribes for so saying who can forgiue sinnes but God onely but because they charged him with blasphemie for taking vpon him to forgiue sinnes not acknowledging the diuine power in him our Sauiour rather by his silence approueth that sentence of theirs as agreeable to Scripture 2. This saying is called scripture not because it was vttered by the Scribes and Pharisees but because it is a principle taken out of the Scripture Esay 43. 25. I am hee that putteth away thine iniquitie for mine owne sake c. And Iob saith Who can bring a cleane thing out of filthines there is not one Iob. 14. 4. If no man can make one cleane then it is God only that can doe it 3. Ambrose citeth this text as scripture Quis potest dimittere peccata nisi solus Deus qui per eos quoque dimittit quibus dimittendi tribuit potestatem Who can forgiue sinnes but God onely who also forgiueth by them to whom he giueth that power c. lib. 5. in Luc. Goe now and charge Ambrose likewise to bee an abuser of scripture But in trueth you your selfe are the man that abuse your selfe and others with these childish and sottish cauils that doe euery where proclaime your ignorance and bewray your euill heart For as Basil saith Lying is the very scope and end of impietie But passing ouer his vnchristiaÌ„ termes and vnseemely scoffes as not worthie the answere I say with Augustine In bona conscientia teneo quisquis volens detrahit famae meae nolens addit mercedi meae In a good conscience I speake it hee that willingly doth detract from my good name vnwillingly doth adde to my reward The 9. Corruption SYnops. pag. 749. To speake simply death is the wages of all sinne Rom. 6. 23. he hath falsified S. Paul by foisting in the word all The Correction 1. THe Apostles sense not his sentence is there repeated for in other places where the text is cited the words as they stand are repeated as Synops. p. 747. lin 17. pag. 656. lin 31. pag. 775. lin 50. 2. This word all is added exegeticâ—s by way of exposition for indefinit propositions in Scripture though they want the note of vniuersalitie yet are aequiualent vnto them as Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world Ye may as well say that Christ taketh not away all the sinnes of the world because all is not expressed as that all sinne deserueth not death because the Apostle onely saith the wages of sinne is death 3. S. Paul Rom. 10. vers 11. alleaging the Prophet Esay 28. 16. saith Whosoeuer beleeueth in him shall not be ashamed where the Apostle putteth to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or whosoeuer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him which words the Prophet hath not will you say that the Apostle falsified the Prophet Which is not alleaged as though any man had now the like gift of interpreting Scripture as Paul had but to shew that it is lawfull in more words to expresse the sense and meaning of Scripture 4. Neither was hee the first whom you challenge specially for this that thus collected vpon this text but a reuerend writer of our Church before him thus inferreth vpon this text The wages and worthily deserued reward of all sinne in
generall is death Rom. 6. 23. Fulk Rom. 1. 1. sect 11. whom I name not here as though the aduersarie honoured the memorie of that excellent man but to shew that he neither is one alone or the first that hath thus cited this Scripture 5. This Scripture is not falsified at all because it is the Apostles meaning that al sinne of it selfe deserueth death Galat. 3. 10. Cursed is euery one that continueth not in all things which are written in the booke of the law to doe them euery transgression then of the law is vnder the curse and so subiect to death then consequently euery sinne for sin is the transgression of the law 1. Ioh. 1. 3. 4. Hierome to this purpose saith Contemptus cuiuscunque praecepti praecipientis iniuria est The contempt of euery commandement is an iniurie to the commaunder And what is hee worthie of that doth wrong to the euerlasting Creator and lawgiuer but of death without Gods mercy 7. In this sense do the Fathers vnderstand S. Paul to haue spoken generally of all sinne as Origen hom 5. in Leuitic Inuenimus de peccato quod sit ad mortem We finde concerning sinne that it is vnto death de delicto non legimus of offences we do not reade c. though he make a difference betweene peccatum delictum sinne and offence the first in committing the second in omission which distinction hee saith is not alwaies found in Scripture yet it appeareth by this comparison that hee taketh the Apostle to speake of all sinne Augustine also saith A Deo est quicquid pertinet ad naturam ab illo non est quicquid sit contra naturam peccatum autem contra naturam est de quo mors c. Whatsoeuer belongeth to nature is of God whatsoeuer is against nature is not of God but sinne is against nature whereof death and all things which are of death doe spring ad articul fals imposit art 5. Here his meaning must be that from all sinne death springeth because all sinne is against nature because no sinne is of God c. 7. That place Matth. 5. 22. 23. sheweth that there are diuers degrees of euerlasting punishment not that any of those sins there named are exempted from thence but more or lesse punished there as Origen doth gather vpon the like place Matth. 23. 15. You make him twofold more the child of hell Wee learne by this that there is eorum qui in gehenna futuri sunt differentia tormentorum a difference of torment of those which shall bee in hell because one is simply another twofold the child of hell The 10. Corruption SYnops. p. 907. Iudas when he was in his holiest course was but a theefe and an hypocrite as the Scripture testifieth of him S. Peter saith of Simon Magus that his heart was not right in the sight of God there is no Scripture for the first and in the second place was is thrust in for is Libel 175. The Correction FIrst how Iudas is proued by the Scripture and exposition of some of the Fathers in his holiest course to haue been but an hypocrite I haue shewed before in the defence against Slaunder 11. whither I desire the reader curteously to looke backe I will not vse needlesse repetitions of the same things to auoide prolixitie as the Libeller doth often as it should seeme for lacke of matter shewing his simplicitie 2. The Cauiller doth here egregiouslie shew his follie for the words of Peter are reported in the third person what he said of Simon Magus and therefore could not bee rehearsed otherwise then by a verbe of the third person that his heart was not right c. Neither is this vnusual in the new Testament in the alleaging of Scripture to chaunge the person the tence or time as Matth. 13. 15. that I might heale them saith the Euangelist and he heale them saith the Prophet Esay 6. 10. And againe Saint Peter saith out of the 16. Psalme Thou hast shewed me the waies of life Act. 2. 28. hauing relation to the accomplishment of the prophesie But the Psalmist saith Thou wilt shew me the waies of life Psal. 16. 9. 3. We ground not an argument vpon the chaunge of the tence but vpon the true meaning of S. Peters words whether wee say his hart was not or is not right it sheweth he was but an hypocrite for he saith thou art in the bond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of iniquitie which words shew that hee was knotted and rooted in his hypocrisie not then begun but then shewed Ambrose saith Petrus Simoni qui magicae artis consuetudine deprauatus putasset Peter to Simon that being corrupted with the custome of Magicall art thought that hee might get the grace of the spirit with money said non est tibi pars neque pars in hac fide thou hast no part nor fellowship in this faith lib. 2. de poeniten cap. 4. From hence I note two things that Simon did not leaue his witchcraft though baptized and therfore was not an hypocrite now only but before and that seeing he had no part in the faith as Ambrose readeth and Gratiane reporteth his words Caus. 1. quaest 1. c. 19. hee was neuer in heart baptized for then he must haue had part in the fellowship of the faith whereof hee had receiued the signe Wherefore by this that hath been said I trust it appeareth that he had little cause to say Doth not silence in this case crie corruption I may say of him as Hippomachus of one that had long armes being commended for a good wrestler Yea saith he if the crowne were hanged aloft and to be gotten by reaching and catching so if the masterie were to be had by lying and ouerreaching and catching at words and syllables not by sound wrestling and grapling this aduersarie would soone go away with it But his silence would haue shewed his wisedome whereas his brabling vttereth his follie and he shall do well to make amends afterward by holding his peace as Gennadius reporteth of one Seuerus seduced to be a Pelagian Agnoscens loquacitatis culpam vsque ad mortem silentium tenuit vt quod loquendo contraxerat tacendo emendaret Acknowledging his loquacitie he kept silence vnto his death that hee might recompence by his silence what he had offended in speaking Gennad catalog The 11. Corruption SYnops. pag. 473. S. Paul concludeth that a man is iustified by faith onely without the workes of the law Manifest corruption saith he by thrusting the word onely into the text Libel pag. 277. The Correction 1. SAint Pauls words are not here repeated first for then the sentence should haue been vttered in the first person we conclude as it is in the text not S. Paul concludeth Secondly elsewhere when the text is alleaged the words as they stand are rehearsed as Synops. pag. 598. lin 43. p. 885. lin 13. p. 887. lin 9. Thirdly neither should the sentence alleaged haue been