which are spirituall sacrifices Yea if you be remembred or haue sung your first Masse your own mouth then said in the Canon Offerimus tibi hoc sacrificium laudis We offer vnto thee this sacrifice of praise Your owne Masse booke will tell you why the Eucharist is called a sacrifice because therein praise and thanksgiuing is offered vnto God 4. Fourthly whereas he would faine win Augustines fauour to be of his side I will first shew how much without cause they presume of Augustines kindnes and then answere to the allegations by him produced 1. Nuâ—quid aliquis apostolorum dicere auderet qui credit in me non credit in me sed in illum qui misit me credimus enim apostolo non credimus in apostolum non enim apostolus iustificat impium c. Did any of the Apostles dare to say he that beleeueth in me doth not beleeue in me but in him that sent me we beleeue the Apostle not in the Apostle for the Apostle doth not iustifie the wicked but to him that beleeueth in him that iustifieth the wicked faith is imputed for righteousnesse in Ioann 54. If then it bee not lawfull to beleeue in the Apostles then not to pray to them Rom. 10. 14. How shall they call vpon him in whom they haue not beleeued 2. De ciuitat Dei libr. 8. cap. 27. Nec tamen noâ— ijsdem martyribus templa sacerdotia sacra sacrificia constituimus c. honoramus eoruÌ„ memorias tanquam sanctorum hominum dei c. quis autem audiuit aliquando fidelium stantem sacerdotem ad altare c. dicere in precibus offero tibi sacrificium Petre vel Paule vel Cypriane cum apud eoruÌ„ memorias offeratur Deo c. quaecunque igitur adhibentur religiosorum obsequia in martyrum locis ornamenta sunt memoriarum non sacra vel sacrificia mortuorum tanquam deorum Neither do we appoint Churches Priests holie things and sacrifices to Martyrs c. we honour their memorie as of holie men c. who of the faithful euer heard the priest standing at the Altar built vpon the bodie of a Martyr to the honour of God say in his prayers I offer to thee Peter Paul or Cyprian a sacrifice when at their memories they offer to God what seruice soeuer then is done of the deuout in the places of Martyrs are ornaments of their memories not sacrifices of the dead as of Gods 3. Serm. 14. de natali Domini Inuoca Virgo sancta Deum tuum Dauid patrem tuum non illum Dauid adulterio fuscatum c. Holy virgin call vpon thy God Dauid thy father not that Dauid polluted with adulterie but that Dauid which stroue with the diuell If Dauid be not to be prayed vnto what priuiledge haue the Saints of the new Testament more then they of the old 4. Ser. 6. de Steph. Exaudi me sancte meus virginis filius ad me exaudiendum vnus Heare me my holie Lord sonne of the virgin one or alone sufficient to heare me If Christ alone heare vs Saints are not appointed to heare vs nor we to pray to them 5. Cont. Faustum lib. 20. cap. 21. Quis antistitum in locis sanctorum corporum assistens altari aliquando dixit offerimus tibi Petre Paule vel Cypriane sed quod offertur offertur Deo c. Which of the Ministers standing by the Altar in the places of the Saints euer said we offer vnto thee Peter Paul or Cypriane but that which is offered is offered to God c. And againe Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur homines Dei c. We worship Martyrs with the same worship of dilection and fellowship wherewith holie men are worshipped in this life A ciuill adoration then such as is due vnto men is to be yeelded to the Saints departed and no other 6. De vera religion cap. 55. Non nobis sit religio cultus hominum mortuorum c. honorandi sunt propter imitationem non adorandi propter religionem c. quare honoramus eos charitate non seruitute c. The worship of the dead is no religion vnto vs c. they are to be honoured for imitation not to bee adored for religion c. wherfore we honour them with loue not with seruice Here all religious seruice is denied to Saints and consequently prayer which is a part of religious worship By these testimonies then alleaged it appeareth what Augustines minde was of the inuocation of Saints Secondly to answere to the places obiected First where Augustine saith Adiuuet nos orationibus suis c. Let him helpe vs with his prayers speaking of Cyprian lib. 7. de Baptis cont Donatist cap. 1. not lib. 6. as he hath erroniously noted in the margin this sheweth not that Augustine did inuocate Cyprian hee doth not say Sancte Cypriane Holy Cypriane pray for me for he as is before alleaged testifieth that no priest thus saith in his praiers But hereby Augustine declareth the communion betweene the Church triumphant and militant that they wish well vnto vs and do long to see vs in their state And thus Augustine expoundeth himselfe lib. 5. de Baptis c. 17. speaking of Cyprian Praesens est non solum per literas sed per ipsam quae in illo maxime viguit charitatem c. cui ego inhaerere conglutinari desyderans orationibus eius adiutus Hee is present not onely by his letters but by that charitie which did most flourish in him which charitie I desire to bee ioyned vnto helped with his prayers This then sheweth nothing els but a charitable entercourse betweene the members of the triumphant and militant Church that as we giue thankes for their deliuerance so they doe long for ours and wish the same So Augustine in another place Ergo sancti non petunt pro nobis c. Do not then the Saints pray for vs doe not the Bishops ministers pray for the people yea marke yâ— Scriptures the Apostles pray for the people the people for the Apostles Inuicem pro se omnia membra orent caput pro omnibus interpellet Let all the members pray one for another and the head make intercession for all in epist. Ioann tract 1. It is not then all one to say the Saints pray for vs in their desires vnto God and we must pray to them Secondly where Augustine is alleaged de cur pro mortuis cap. 4. The affection of him that prayeth and remembreth doth commend his beloued soule to the Martyr This sheweth not that humble supplication was then made to Martyrs but that in their affection and desire they wished to haue the assistance of Martyrs as Augustine elsewhere in Psal. 69. Audiamus Martyres loquamur cum eis ex affectu cordis Let vs heare the Martyrs and speake with them out of the affection of the heart Wee then no otherwise speake to the Martyrs then they speake
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
the booke be well considered it will appeare that the meaning is that priuate baptisme is rather to be ministred by some Minister which in time of necessitie may soonest be come by then by any woman Defence of the answere to the admon pag. 794. This graue testimonie omitted in the answere I thought good here to insert which is sufficient to deliuer us from the vntruth obiected and to rebound it vpon the accusers head See the answere more at large to the 7. Slaunder Besides a great vntruth it is which he vttereth pag. 164. contradict 5. that Luther confesseth he was stirred vp by the diuell against the Masse for in the places which he quoteth in the margin libr. de Miss angular tom 6. fol. 28. tom 7. Wittemberg fol. 443. no such thing is to be found in the edition printed at Wittemberg anno 1558. neither hath Luther any such title de Miss angular in the 6. tome The matter which the Libeller aimeth at by other mens reading as it seemeth rather then his owne is in Luthers booke de Miss priuat tom 7. where Luther indeede reporteth in the beginning of that treatise how the diuell tempted him in the night and set before him his hypocrisie in the celebrating of priuate Masses contrary to the institution of Christ and that therein he committed most grosse idolatrie in worshipping bread and wine in steed of the bodie and bloud of Christ. And whereas it might be said vnto him that the diuell is a lier he answereth Ipse sic adoritur The diuell so setteth vpon a man that first he apprehendeth some solide truth that cannot bee denied so doth turne and tosse it and doth cast such goodly shew vpon a lie that hee may deceiue the most circumspect as that thought that stroke Iudas heart was true I haue betrayed innocent bloud But this was a lie Ergo you must despayre of the mercie of God So Luther saith The diuell lieth not when he vrgeth a mans sinne Confessus quidem sum c. I confessed being ouercome by the law of God before the diuell that I had sinned and was damned as Iudas sed verto me ad Christum cum Petro but I turne my selfe vnto Christ with Peter This is the summe of the whole narration there set downe by Luther of this temptation Any man may now see the cauilling spirits of Papists Luther onely reporteth how Sathan displayed his hypocrisie and idolatrie while he was a Masse priest not to stirre him vp against the Masse but to bring him into despayre but that God deliuered him with Peter They may say as well that when Sathan sifted Peter and set before him his sinne which drew such bitter teares from Peter that Sathan moued him to repentance or that when Paul felt the pricke of his flesh the messenger of Sathan sent to buffet him whereupon he betooke him to prayer that Sathan also stirred the Apostle to prayer So then Luthers conuersion and opposition against the Masse was a sequell but no effect of Sathans temptation the diuell intended his confusion God thereby wrought his conuersion The like cauill against Luther is vttered by Bellarmine and vented againe by the Libeller pag. 167. that Luther thinketh that if the diuell himself should minister the Sacraments that they might bee fruitfull and effectuall whereas Luther saith not if the diuell himselfe that is in his owne person as the diuell but these are his words ego pono but I set downe this that if I should afterward know the diuell irrepsisse to haue crept into the office of a pastor of the church in the shape of a man to be called to preach and baptize c. that the Sacraments therefore are not without efficacie Thus they curtall and mangle his words and alter his meaning at their pleasure Vntrue also it is that the Apocalypse hath no more ancient authoritie then the Councell of Carthage p. 130. That Leo confirmed not that the bloud issuing out of a certaine Crucifixe was the bloud of Christ pag. 131. That Gregorie 7. was not a sorcerer and adulterer pag. 159. That it is a fabulous tale of the taking vp of diuers thousands heads of children in Gregories mote pag. 160. That father Fox is belied whereas he is truly alleaged contradict 5. pag. 166. That it is a lie that Nectarius abrogated priuate confession contradict 6. pag. 169. That the ancient fathers are called heretikes contradict 8. p. 177. That we should hold that adulterie murther idolatrie in the regenerate are no sinnes contrad 11. pag. 202. These apparant vntruths the Libeller vttereth as more at large may be seene in the seuerall answers and therefore he is worthie of Esops reward who being asked what liers gained That they when they speake the truth saith he be not beleeued Secondly this Libeller is not free from contradictions he affirmeth that Saul was elected and yet damned pag. 191. contrarie to the opinion of the most learned of his side who though they hold that a man cannot be certaine of his election yet dare not neither doe affirme that election before God may be lost nay Bellarmine writeth the contrarie that the elect per infallibilia media by infallible meanes are directed to eternall life lib. 2. de grat cap. 9. Likewise he seemeth to affirme that Martyrs are not to be inuocated in the sacrifice of the bodie of Christ falsific 10. pag. 251. contrarie to the common practise of the Popish Church which in the canon of the Masse prayeth to be defended by the merits and prayers of the Saints see the answere Thirdly the Libeller himselfe is full of falsifications as pag. 209. contradict 13. lin 24. according to his doctrine of originall and eternall sanctification where not the eternall sanctification but externall rather and ecclesiasticall of the faithfuls children is spoken of pag. 244. falsific 9. he himself leaueth out diuers materiall words in Augustine as is noted in the answere He doth the like pag. 247. falsific 10. as is declared also in the defence pag. 226. falsific 5. in alleaging a canon of the Councell of Colen in these words to heare Masse he addeth Masse of his owne Pag. 268. corrup 7. he misreporteth the words inferring thus He maketh S. Paul to affirme absolutely that faith worketh by loue See the correction of that corruption Fourthly he is found to be a corrupter of scripture as pag. 123. vntruth 1. the scripture saith it was Samuel whereas the scripture saith only Saul knew it was Samuel Pag. 141. vntruth 11. he readeth Saul an elect and good man 1. Samuel 9. 2. for Saul was a goodly young man and faire Thus it is euident how the Libellers eyes were blinded and hoodwinked with selfeloue toward himselfe and hatred toward others that while he prieth to finde faults abroad he forgetteth his owne at home He should haue remembred our Sauiours words to the Iewes Ioh. 8. Si quis vestrum peccatum non habet
do proceed in part from mans free will if it be not necessarie to haue a resolute and expresse purpose of newnes of life if it must be perfect if it bring not assurance of remission of sinnes if it must be a meanes to iustifie vs if a man must look to merit by it if it be not necessarie for small fences as well as great all which positions our aduersaries doe hold as may be seene at large Synops. pag. 633. to pag. 640 how is it possible for a man by the popish doctrine to attaine to true contrition which must take beginning in his owne free will and end to his owne praise in seeking to merit by it 2. So likewise to confesse vpon paine of damnation all sinnes neuer so secret whether they be committed in minde heart will cogitation onely or in word and worke and to none but to the Priest to get absolution at his hands and to merit by it and no oftner but once in the yeere as the Papists teach looke Synops. from pag. 640. to 650. who seeth not how farre this is from true confession which shuld be principally made to God not yeerely but daily and in humilitie not in a selfeloue of meriting by it 3. Concerning popish satisfaction to teach that God must be satisfied by our penall workes for the punishment due to our sinnes that the Priest is to that end to inioyne penance and that it is in the power of the pastors of the Church to remit the temporall punishment and to applie the merits of Saints and graunt Indulgences al which the popish Diuines doe hold and teach Synops pag. 667. 655. What a miserable and comfortlesse satisfaction is this which must be wrought by our selues whereas wee are not able to answere one thing of a thousand Iob. 9. 3. and wherein wee must looke for our release and indulgence from men where the Scripture saith of God not of men I will be mercifull to their vnrighteousnes and I will remember their sinnes no more Heb. 8. 12. I trust it doth already sufficiently appeare that there is no vntrueth vttered at all in charging the popish religion to be an hinderer of good life but that we may be yet more fully cleered I will further auouâ—h the same 1. by propounding some choyce points of their holy doctrine 2. by producing some examples of their holy professors 3. by the testimonie of some of their owne writers 1. First your doctrine of purgatorie paines which you say may be eased and released by the prayers of the liuing and especially by the soule Priests and Masses of Requiem as it is an engine to to draw aduauntage to your purses so it breedeth carnall securitie in mens soules especially in such as are rich who thinke to leaue behinde them enough howsoeuer they liue in the meane time to maintaine a Priest to sing for their soules and therefore one of your owne Doctors saith In hoc solo casu melior est conditio diuitis quà m pauperis quia habet vnde suffragia fiant pro ipso In this case onely the estate of the rich is better then the poore because he hath wherwith al Suffrages should be made Albert mag de offic Miss tract 3. 2. Your doctrine in prohibiting and restraining of mariage to your Clergie how it helpeth to holines of life Bernard well sheweth Tolle de ecclesia honorabile coniugium thorum imâ—aculatum â—oÌ„ne reples â—â—â—â—concubinarijs incestuosis seminifluis mollibus masculorum concubitoribus Take away from the Church honorable mariage and the bed vndefiled shall you not fill the same with fornicators incestuous vncleane effeminate persons c. Cantic serm 66. how well these effects haue followed in popish single life they which haue written of their Votaries haue sufficiently declared 3. The popish doctrine of Pardons and Indulgences that it is in the power of the pastors of the Church to release à poena culpa for daies moneths yeeres is in al mens iudgements an open doore to all carnall libertie as the Pardoners of Leo 10. did proclaime that for ten shillings any man should deliuer a soule out of purgatorie at his pleasure ex Christian. Massaeo libr. 20. Of this abuse some while agoe great complaint was made Quaestuarij praedicatores quaedam breuia habent quae in singulis parochijs relinquunt in quibus continentur tot indulgentiae quod mirantur viri boni si de conscientia Papae potuerunt illae concedi The preaching Pardoners leaue briefes in euery parish wherein are contained so many Indulgences that good men marueile that euer they could be graunted with the Popes knowledge Opuscul tripartit libr. 3. cap. 8. 4. They hold that the Sacraments do giue grace ex opere operato by the work wrought and that the faith of the receiuer giueth no effiâ—acie to the Sacrament Bellarm. libr. 2. de Sacram. cap. 1. 5. They also teach that the wicked do eate in the Sacrament the very bodie of Christ Rhemist 1. Cor. 11. sect 26. Doe not these doctrines now tend to great holines and deuotion wherby men are made carelesse to examine themselues and to be prepared by faith to receiue the Sacraments wicked men are made more secure seeing they are borne in hand that being as they are they may bee made partakers of Christs bodie 6. A carnall doctrine also it is that men may doe more then is prescribed and of their abundance may allot vnto others such workes of supererogation Rhem. 1. Cor. 9. sect 6. 2. Cor. 8. sect 3. For by this meanes men are made secure to labour for themselues depending vpon other mens superabundant workes But they in so thinking are deceiued for euery man shall answere for himselfe one cannot saue anothers soule Ezech. 14. 20. Though Noah Daniel and Iob were in the middest c. as I liue saith the Lord they shall deliuer neither sonne nor daughter Vpon which words Origen thus writeth Vnusquisque in proprio peccato morietur in propria iustitia viuet nihil mihi conducit martyr pater si male vixero Euerie man shall die in his owne sinne and liue in his owne righteousnes my father a Martyr shall not profit me if I liue euill By these particular points of popish doctrine I trust it is cleere that it is not falsely charged to bee a breeder of carnall securitie Secondly if the popish religion be such a nourisher of vertue and holines where is it more likely to be found then in their holie father the Pope and in that holie chaire let vs therefore take a little view of their holie liues Some of them haue bin Sorcerers and Necromancers as Siluester 2. Benedict 9. Gregor 7. Paulus 3. with others Some were blasphemers as Iohn 12. did vse to call vpon the diuel at dice and to drink to him Iulius 3. calling for his porke which the Phisitions forbad him giue it me saith he all dispetto de Dio in
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
to those Saints Sancte Proterie sancte Flauiane c. Holie Proterius holie Flauiane pray for vs which forme the Church of Rome now vseth 4. Neither was this the voice of the whole Councell but Episcopi presbyteri Constantinopolitani clamauerunt but the Bishops and priests of Constantinople so cried act 11. 5. And yet we denie not but that in this time which was almost fiue hundred yeeres after Christ superstition began to set foote into the Church and these opinions of intercession and inuocation of Saints to bee embraced though not in such manner as the Church of Rome now holdeth Neither doe we stand so much vpon this what any Fathers of the Church either a part or assembled together did hold as vpon what ground of Scripture their opinion was founded 4. But as for Baals answere Baals shauen priests haue better experience thereof that worship stockes and stones then they which detest all such abominations As Baal was dumbe and mute when his priests called vnto him so are popish Images when they are prayed vnto for they can doe neither good nor euill as the Prophet saith Esay 41. 23. Xenophanes wittily derided the like follie in the superstitious Aegyptians that in their solemne sacrifices vsed to howle and crie They are either Gods then mourne not for them or men then doe not sacrifice vnto them And a certaine Lace demonian to him that made collection for the Idol-temples made this present answere Non curo Deos me pauperiores I care not for such beggerly Gods that are poorer then I. Such are popish images which of other mens purses are decked and adorned with gold Such beggerly images in poperie vse to giue Baals answere to their miserable suppliants which is fit enough for Baals priests that marke and disfigure themselues with shauing and cutting a notable badge of their hypocrisie As Philip said to one that misused his haire Non posse esse fidelem in negotijs qui mala fide tractaret crines That hee could not be faithfull in his labour that was vnfaithfull to his lockes Thirdly the Libeller would shew vs to be enemies to antiquitie because it is called the vaine shew of mothworne antiquitie and the vulgar Latine translation of the Bible partly done by Hierome partly corrected by him partly receiued from another most ancient edition commended by Augustine is termed an old blind Latine translation and the auncient Fathers Irenaeus Hippolytus Ambrose Augustine should bee called Heretikes because they held that Antichrist should come of the tribe of Dan. Libel pag. 177. Contrà True antiquitie is not called mothworne but that shew of antiquitie which Bellarmine pretendeth to prooue the name and office of Cardinals is so called because like as a garment eaten with moths hath nothing to commend it but the oldnes thereof so are his allegations borne out onely with the name and shew of antiquitie For that alleaged out of the Romane Councell vnder Siluester can 6. sheweth neither the name of Cardinals appropriate to the Church of Rome nor yet their office which is to elect the Pope The Canon onely saith that there should be seuen Cardinals in Rome because the Citie was deuided into seuen regions and euery one should be a principall ouerseer of his quarter This prooueth not that there were Cardinals only in Rome but the principall Ministers of other Churches were so called as at Naples distinct 71. c. 5. at Syracuse distinct 74. c. 6. And as for the office of Cardinals in electing the Pope Bellarmine confesseth it is but of foure hundred yeeres continuance lib. 1. de Cleric c. 9. Neither is the vulgar Latine translation of Hieromes doing as thinketh Sanctis Pagninus in praefat ad Clem. 7. and Driedo lib. 2. c. 1. de catalog scriptur neither is it that translation of Italie which Augustine commendeth lib. 2. de doct Christian. c. 15. not c. 4. as is erroniously noted in the margin for Augustine followeth that translation which is much differing from the vulgar Latine now vsed But that it is an old blind translation it may euidently appeare to him that will take but a little paine to compare it with the originall as Genes 3. 15. for it shall break thine head the Latine hath ipsa she referring it to the woman Genes 8. 4. for the seuenteenth day of the moneth they reade seuen and twentie Genes 19. 18. for not so I pray thee the Latine hath so I pray thee leauing out not Genesis 24. 22. two sickles for halfe a sickle Gen. 36. 24. Aanh found out mules hote waters saith the Latine Genes 37. 2. Ioseph was septendecim annorum seuenteene yeere old sedecim 16. yeere old say they Diuers hundred of such places might bee gathered both out of the old and new Testament to shew the corruption of the vulgar Latine translation See more here of Synops. pag. 21. 3. It is vntrue that the Fathers are called Heretikes for none of them are named but these are the words It is a very fable and cousoning deuice of heretikes to make men beleeue that Antichrist shall come of the tribe of Dan where the Fathers are not noted who held it as a probable opinion in their time before Antichrist was reucaled but the Papists the Heretikes of these daies who now in the manifestation of Antichrist would blind peoples eyes that they should not see him in his colours Neither is it here assumed that they are heretikes for this opinion or that it is heresie simply to thinke that Antichrist shall come of Dan but they which in other opinions maintaine open heresie doe herein also vse a point of cousonage to deceiue the people Ambrose concerning the comming of Antichrist thus saith The Lord shall not come before there be a defection of the Romane Empire appareat Antichristus qui interficiet sanctos reddita Romanis libertate sub suo tamen nomine and Antichrist appeare which shall kill the Saints restoring libertie to the Romanes but vnder his owne name in 2. Thess. cap. 2. Here hee deliuereth foure markes of Antichrist which all agree to the Bishop of Rome first the maiestie and authoritie of the Empire is decaied Secondly he hath killed and murthered the Saints Thirdly hee goeth about to maintaine the libertie and iurisdiction of Rome Fourthly and that vnder his owne name for of the Pope they are all called Papists Now to make men beleeue that the Pope is not Antichrist but that there shall come one a little before the end of the world to be borne of the Iewes that shall conquer all the world and worke wonders what is it els but a cunning sleight of Sathan and a cousoning tricke of his instruments to keep the people in suspence and make them vnreadie for the comming of Christ As Ruffinus thus saith in Symbol Scire debemus quód salutarem Christi aduentū conatur inimicus ad decipiendos fideles callida fraude simulare pro filio
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