mittat primum lapidem He that of you is without fault cast the first stone at her He should haue taken the beame out of his owne eye before he had assaied to pull a moate out of his brothers It falleth out now to him as Ruffinus saith Quasi siquis furti alium incusans id ipsum vnde alium arguit in sinu suo contegat furtum As if a man should accuse another of theft and hide a stollen thing in his owne bosome Inuectiu in Hieron Plato when he saw any vncomely thing to be done by others would thus say to himselfe apart Whether I my selfe were not such an one Thus this carper of others should first haue examined himselfe whereas now the reproch which he would fasten vpon others of vntruths contradiction falsification corruption is cast vpon himselfe Like as Melanthius said to Gorgias the Orator perswading concord to the Grecians This man saith he counselleth vs to peace being not able to perswade himselfe his wife and maide three priuate persons to haue peace at home And so this detector of others is detected himselfe of vntruths falsifications corruptions and that not once or twice but often whereas in writing as in warring as Lamachus said to a souldier crauing pardon of his offence It is not lawfull in warre to offend twice THE ANSWERE TO THE LIBELLERS Introduction ITremaineth now that in few words an answer be made to the preamble to the Libell which consisteth of two parts the extenuation of the defender and the chalenge of the detector For the first 1. Though the defender take not vpon him to be a principall dealer in controuersies nor to be a professed challenger as the Libeller boldly aduentureth but doth confesse with Augustine Absit vt mihi apud catholicos arrogem quod tibi apud pontificios arrogare non pudet vnus sum è multis qui profanas vestras nouitates vt possumus refutamus c. Farre be it from me to arrogate that to my selfe among Catholikes which you are not ashamed to challenge among Papists I am one amongst many that doe refute as wee may your prophane nouelties as God hath giuen to euery of vs the measure of faith 2. Yet he maketh no doubt to encounter with this chalenger and is assured he is able to defend whatsoeuer by him can be impugned neither doth he shew himselfe such a terrible hackster but that a Protestant pygmie as he scornefully calleth him at any time dare grapple with this Popish pusio who euery where bewrayeth his ignorance being neither seene in histories for then he would not haue denied that Leo 3. approued the bloud at Mantua to be the bloud of Christ pag. 131. reported by Platina nor yet haue called that a fable of the childrens heads found in Gregories mote p. 160. which is mentioned in the Epistle of Huldericus Bishop of Augusta to Pope Nicholas neither would he haue made doubt of that which is alleaged out of Master Fox concerning Luthers opinion of penance pag. 166. As the Libeller is ignorant in histories so neither doth he seeme to be conuersant in the Fathers for then he would not haue doubted of Augustines opinion concerning remission of sinnes had in Iohns baptisme p. 183. or of Origens concerning Limbus Patrum pag. 185. And as he is neither historian nor read in the Fathers so he seemeth to be no very good Grammarian euery where writing Tetrastilon for Tetrastylon and in one place Apocalipse for Apocalypse pag. 130. lin 14. and here where he would seeme to be most eloquent he writeth pigmie for pygmie pag. 118. lin 20. Like as another bragger one Tannerus a Iesuite in a disputation held at Ratisbone this yeere 1602. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure times ignorantly cried out thrusting out his throte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Libeller sheweth himselfe a right pygmie indeede and a sillie champion more worthie to be derided of Grammar boyes for his pygmies skill then Leo Bizantius that little Orator for his pygmies stature And as meete to be serued as the schoolmaster to whom Alcibiades gaue a blow vpon the eare because he said Nihil se habere Homericum That he had no skill in Homer as it seemeth he hath not in Greeke 3. As for rauening wolues in sheepes cloathing and your fardle of fables your selues are the men that are best knowne by this cognisance such as the Apostle describeth that make a shew of godlines and denie the power thereof c. which creepe into houses and leade captiue simple women laden with sinne 2. Tim. 3. 6. which follow prophane and old wiues fables which the Apostle would haue cast away 1. Timoth. 4. 7. Such as Theophilus writeth of to Hierome Vtinam apud vos deponerent hypocrisin qui occulte dicuntur subruere veritatem I would they amongst you would leaue their hypocrisie that secretly are said to subuert the veritie And Origen speaketh of such Multi sunt qui nomen Christi habent sed veritatem non habent Christi There are many which haue the name of Christ but the truth of Christ they haue not True it is that when you speake of hypocrisie and following of fables you speake of your owne as Chrysippus said of one that railed vpon him Thou hast done well leauing out nothing that is within thy selfe And this which the Libeller hath obiected to vs but in word shall be verified vpon him in deede As a cunning artificer said to the Athenians when another bragging workman had promised much That which this man hath said I will performe 4. Concerning your counterfeit spirit with the white sheete and flashing firebox I feare me that in you the euill spirit doth more then counterfeit vsing your tongue and penne indeed as an instrument of lying and slaundering For he is a lier and the father thereof Iohn 8. 44. And as Hierome saith Peccare est hominis insidias tendere diaboli It is of man to sinne but to lay waite is of the diuell And it is your owne tongue that is the flashing firebox as the Wiseman saith He that faineth himselfe mad casteth firebrands arrowes and mortall things Prou. 26. 18. You as Hierome saith Flammas ore conceptas tenere non potes vt ille Barrhacabas author seditionis Iudaicae stipulam ore accensam anhelitu ventilabat vt flammas euomere putaretur You cannot keepe in your firie flaming words like to Barrhacabas the author of the Iewish sedition which kindled stubble set on fire with his mouth that he might seeme to cast out flames So you as Augustine saith to Iulian the Pelagian Contumelias maledica verba ardens iracundia libris anhelasti Burning with wrath haue breathed out contumelious and railing words in your booke But your fire shall flash vpon your owne faces as the firie furnace consumed those that did heate it for the three children Dan. 3. 22. And like as sluggish dogs do rend
workes The Libeller should rather haue shewed himselfe and entred into the lists and handled some controuersie of religion and taken vpon him to confute SYNOPSIS which hee carpeth at But as one said to Philip when he had ouercome and destroyed Olynthus that he could not build such a citie againe so I think it would appose this Sophister and trouble his wit to set such another booke by it as that which he seeketh so much to disgrace But I will proceed to examine the rest of his accusations not fearing any thing which he can obiect THE SECOND CHAPTER OF supposed Contradictions The 1. Contradiction HEre the Libeller obiecteth 1. That Bellarmine is falsified to say that the spirit of God is witnesse vnto vs that the Scriptures are the word of God pag. 154. 2. That the Scriptures themselues are witnesses which words vttered by Bellarmine shew a far different meaning saith he p. 155. 3. Another vntruth is noted that Bellarmine should make no mention of the Church to be a probation vnto vs of the Scriptures pag. 156. 4. A contradiction is noted because it is confessed that Bellarmine should say that wee are not bound to take the Scriptures for the word of God without the authoritie of the Church pag. 148. The Reconciliation 1. FIrst what difference I pray you to say God himselfe is a witnesse to vs and the spirit of God is a witnesse for this is one exception which the libeller taketh is not the spirit of God God And think you that when Bellarmine said God himselfe is witnesse he excluded the spirit As though the inspiration interpretation protection and preseruation of the Scriptures be not the worke of the spirit of God 2. Timoth. 3. 16. 2. Pet. 1. 21. Yea but Bellarmine saith in another sense that God is a witnesse not by the inward testimony of his spirit but by defending the scripture from humane profanation by heauenly punishment Libel pag. 154. Cont. 1. Is this a good consequent I pray you God beareth witnesse to the Scripture sometime by taking vengeance Ergo not by the inward testimonie of his spirit Sir Sophister if your Logicke had not here failed you you would not haue made so slender a collection for whereas Bellarmine maketh the great number of miracles the fift witnesse doth not the Scripture say Hebr. 2. 3. God bearing witnesse thereto with signes and wonders and diuers miracles God then is not a witnesse onely by punishments but by signes and miracles 2. Bellarmine himselfe saith afterward in the same chapter Non omnes per internum afflatum Deus docet c. sed per corporales literas quas legeremus cerneremus erudire nos voluit God teacheth not all by inward inspiration c. but by corporall letters which we should reade and see hee would instruct vs. We also refuse immediate reuelations and inspirations but God by the lection and inspection of the Scriptures doth instruct vs. God then doth vse the Scriptures themselues as meanes of this spiritual instruction which is the inward testimonie of Gods spirit by our outward reading and hearing of the Scripture inwardly witnessing the truth thereof vnto vs how much I pray you differ we now 3. Whereas Bellarmine maketh these the witnesses of Scripture first the trueth of the prophesies secondly the agreement of the holie writers thirdly God himselfe fourthly the perpetuall truth of the Scriptures may it not wel be gathered hereupon that Bellarmine thinketh that God inwardly working in our hearts by the Scriptures themselues which wee finde to be most perfect consonant true doth teach vs which is the word of God for I pray you who maketh vs to acknowledge the Scriptures by the truth harmonie constancie thereof doth not the spirit of God by these meanes mouing and perswading the heart Bellarmine then is not slaundered at all when it is affirmed that in this place he holdeth as wee doe concerning the meanes how to know the Canonicall Scriptures for we also teach that the Scriptures by no forren or extrinsecall meanes but from themselues the veritie harmonie holines thereof the spirit of God hereby working in our hearts are knowne to be the word of God 2. Secondly let it be seene whether in a different sense Bellarmine and wee in this place for I deale no further doe make the Scriptures witnesses to themselues These are his words Fourthly the Scripture it selfe is witnesse whose prophesies if they were true of things to come why should not the testimonies of things present be true The Scripture then beareth witnesse to it selfe by the constant and perpetuall truth thereof what other thing doe we say but that the Scripture from it self doth proue it selfe by the truth constancie maiestie thereof to be the word of God 3. Thirdly Bellarmine maketh here no mention of the Church among these fiue witnesses 1. The truth of prophecies 2. The consent of the holie writers 3. God himselfe c. 4. The Scripture it selfe 5. Postremò testis est c. Lastly is witnesse the infinite number of miracles Now I pray you sir Cauiller is here any mention made of the Church your dealing is too childish to send vs to other places for Bellarmines iudgemēt I know him to be elsewhere corrupt enough I onely vrge his testimonie against himselfe in this place 4. Fourthly so is your supposed contradiction also reconciled for to say that Bellarmine in this place among these fiue witnesses maketh no mention of the Church and y◠otherwhere he would haue the Scriptures depend vpon the authoritie of the Church is no contradiction in him that noteth this diuersitie but in Bellarmine that varieth from himselfe But now somewhat to answere to your blasphemous railings as pag. 154. God may punish him for such trickes of falsification tending to the seducing and vtter subuersion of sillie soules c. I say rather with S. Paul God shall smite thee thou painted wall Act. 23. 3. God wil iudge all such hypocrites in his time as make no conscience to slaunder and reuile the members of Christ. And if God doe sometime giue witnesse to the Scriptures as most true it is by punishing them that prophane or blaspheme them then how shall your popish writers escape vnpunished that haue not been ashamed thus vnreuerently to speake of the Scriptures Hosius saith it is egenum quoddam elementum a beggerly element ex Nicol. Gall. Lodouicus saith Scriptura est quasi mortuum atramentum The Scripture is as dead inke Illyric in vorm concil The Bishop of Poicters Scriptura estres inanimis muta The Scripture is a dumbe and dead thing Sleidan lib. 23. Eckius calleth it Euangelium nigrum Theologiam atramentariam A blacke Gospel and inky Diuinitie Kemnit pag. 23. Pigghius Sunt velut nasus cereus The Scriptures are as a nose of waxe Hierar libr. 3. cap. 3. And that the children may fill vp the iniquitie of their fathers of late this present yeere 1602. in a certaine colloquie at
an error if he found himselfe guiltie as Augustine disdained not to retract diuers things in his workes and Hierome saith Imitati estis errantem imitamini correctum Ye haue imitated me while I erred imitate me also now being corrected Hieron Ocean Hippocrates that learned Physition did acknowledge his error about the sutures or seames of the head and committed the same to writing least others might by his example be deceiued So this further vse one may make of an enemies reprehension thereby to become more cautelous and to walke more circumspectly as the Prophet Dauid saith I will keepe my mouth bridled while the wicked is in my sight Psal. 39. 1. Ambrose saith Laqueus aduersarij sermo noster loquimur plerumque quod excipiat inimicus quasi nostro gladio nos vulnerat Our speech is the aduersaries snare we often vtter that which the enemie catcheth at and so woundeth vs with our owne weapon Antisthenes vsed this saying that he which desired to be sound had need to haue either louing friends or angrie enemies for the one would instruct the other correct him For though one be not guiltie of that which the enemie reproueth yet he may be more warie not to commit that which offendeth As Chrysippus answered one that told him that he was euill spoken of by some But I wil so leade my life that no man shall giue credite-vnto them In like manner Philip was wont to say that he was beholding to his backbiters for they made him better And so this carping of the aduersarie will minister occasion of greater circumspection But now to come a little neerer to take a generall view of this Libellers proceedings I doe note foure grosse ouersights by him committed I finde his affection to be malicious his matter friuolous his manner of handling scandalous his obiections to himself contumelious being guiltie of the same crimes wherewith he vpbraideth others First if he had espied any such faults in his brother charitie would that he should haue been first by priuate writing or conference admonished to amend them not at the first by publike libelling to seeke to defame him This is our Sauiours rule Matth. 18. 15. If thy brother trespasse against thee go and tell him his fault between him and thee alone c. Vpon which words Origen saith Non vult continuò te euolare in publicum c. Hee will not haue thee straight to flie out into publike censure c. Ruffinus saith well to Hierome Si ebrietas mihialiqua obrepens sicut patriarchae nudauâ—rat turpitudinem lcui palliolo rescripti tui coÌ„texisses opprobrium velasset epistola vigilantis quem stilus nudauerat dormitantis If some ouersight as of the Patriarke had vncouered my nakednes you should haue hidden my shame with the cloake of your priuate writing that your waking epistle might haue couered that which the sleepic penne had vnfoulded And Plato had good reason thus to say to Socrates reprouing sharply one of his friends in a publike feast Had it not been better to haue spoken these things priuately And Socrates againe to Plato Might you not also much better haue told me of this priuately Secondly the whole discourse of this Libeller is superfluous and impertinent for what is this to the truth of religion or what preiudice to the common cause if some few places should by some ouersight be mistaken For as Augustine saith Sine his dici potest quod volumus Take them away and yet we are able to confirme what we say cont Petilian 3. 20. But it falleth out vnto them as the Apostle saith They would be Doctors of the law not knowing what they speake nor whereof they affirme 1. Timoth 1. 7. So this challenger taketh vpon him to be a great Rabbin in popish learning and yet leauing the discussing of matters of religion in question brauleth about words and syllables Hierome saith Quis omissa causa in criminum obiectione versatus est Who leauing the cause would spend the time in obiecting of crimes aut quid refert si causa cadas crimine superes Or what great matter is it if you faile in the cause and preuaile in crimes Apolog. 3. aduers Ruffin And what if this cauiller had his will vpon the defender which he is neuer like to haue the cause of religion neither standeth nor falleth with him I say vnto him as Augustine did to his aduersarie Noli attendere quomodo vincatur Augustinus qualiscunque vnus homo sed attende potius vtrum vinei possâ—â— veritas Doe not marke how Augustine howsoeuer but one man may be ouercome but whether the truth may be ouercome And as Callicratides said to the Southsayer that foretold victorie to the armie but death to the Captaine That the Spartane affaires depended not vpon one man Neither doth the defence of the truth relie vpon any one mans credit But as Ioseph said to Pharaoh so may I in this case Without me God shall answere Gen. 41. 16. Now in the third place let vs see the manner of his stile which is powdred I warrant you with such sawcie termes and popish Rhetorike euery page of the Libell so garnished with railing slaundering giuing the lie that he cannot be deemed to haue a religious heart that so prophanely and vncharitably handleth his tongue S. Peter saith If any man speake let him speake as the words of God 1. Pet. 4. 11. Now whether the Libeller do speake the words of God it shall euen now appeare in the rehearsing of some of his phrases wherin as Hierome coÌ„plained of his aduersaries It a nomen meum frequenter assumitur carpitur ac si de libro viuentium deletus essem My poore name is so often abused and carped at as though I were rased out of the booke of life Phocion did compare Leosthenes oration to the Cypres tree that was faire and tall but bare no fruite so his speech was eloquent and pleasing yet not profitable But this Romane Rhetor neither bringeth good speech nor good matter yet were his sharpnes somewhat to be borne withall if he had any colour or iust cause so to do as Hyperides the Rhetorician desired the Athenians to consider not onely if he were bitter but if hee were bitter vniustlie without cause Now I will gather out some of his sweete flowers Fuller of lies then leaues pag. 118. A lie also it is pag. 123. He hath here belied vs. pag. 124 Whether he be a lier or no c. pag. 126 Put in print an abominable lie 127 Palpable lying 129 Shamelesse lie 131 He belieth him 148 By lying and corruption 150 He belieth him 153 A notable lier 159 A lie it is 169 A notorious lie 133 He maliciously belieth vs. 140 Notable lies 141 Summe vp his lies 142 A lier and a falsarie 144 Shamelesse lying and falsification 147 Notorius lie 155 A lie and a knocker 156 Lies and mad trickes 161 Hunt
all his lies 170 As the Libell is pestered with lies belying lier so hath it great store of other like stuffe of bitter reuiling and railing Mere malice 124 A proper tale as to set the diuell to sale 132 Filthie Doctor shamelesse mate 133 Runnagate Roger. 138 So he blasphemeth Roger Holland Martyr Shamelesse vntruth 159 Spruse Minister 171 A giueth the same answere that Baal did to his suppliant seruants 187 As Balaam deceiued Balaak 187 Perfidiously peruerted 213 Maliciously abused 215 Malicious dealing 220 Maliciously suppressed 220 Cunningly and maliciously 223 Maliciously abuseth 231 Vnmaske malicious dealing 234 Weare Proclus hereticall liuerie 238 If he had not cast off all care of conscience and shaken hands with death hee would neuer so maliciously haue corrupted S. Augustine 239 Maiming them most disgraciously wickedly peruerted 240 Detest and forsake so malicious a Minister 245 Without al coÌ„science by shameful shifts 253 Malice and wilfull falsification 258 If any should denie him the honor of a notable falsarie 246 Shamefully corrupted S. Augustine 247 A cunnicatching trick and in plaine English a lie 251 Most absurdlie and maliciouslie corrupted c. 256 Maliciously added 278 Will not any man now thinke that this fellow hath well profited in Zoilus Rhetorike but such is the manner of popish writers railing and cursing is one of their common weapons They shew themselues not to fight of Michaels side that durst not giue railing sentence against the diuell Iud. 9. nor yet to be of Pauls spirit that when he called Ananias painted wall excused it by his ignorance Act. 23. 5. But this hath alwaies been the guise of heretikes and other aduersaries to the trueth with euill and slaunderous words to assaile the professors thereof Thus did the Pelagians call Augustine Cultorem daemonum A worshipper of diuels cont Iulian. 3. 18 Petilian the Donatist obiected against him sinne against the holy Ghost libr. 3. cap. 62. He said further that he had damnabile ingenium Carneadis the damnable wit of Carneades lib. 3. 20. Thus Celsus behaued himselfe against Origen whose words we may well vse in this case against our aduersaries Si grauiter modestius haec tractaret plus forsitan suasionis sunt habitura c. If he handled these things grauely and modestly he might perswade more but seeing now he scoffingly and scurrilously vttereth many things dicturi sumus eum elegantium verborum inopia vt quae nec nactus esset nec â—â—â—â—et in tantaÌ„ incidisse garrulitatem we may say that for want of good words which hee was vnskilfull of he hath fallen into such a vaine of brabling Origen cont Cels. lib. 6. It is said that the Troians went to warre with great noyse and outcries the Grecians in silence But how sped they the stilnes of the Grecians preuailed against the Troians outcries Neither must these bragging fellowes thinke to carrie all away with great words They are like to the pratling Pie that chattereth vpon euery occasion or rather to the Vultures and Kites that follow the smell of stinking carrions but haue no sense and delight in holesome flesh So is this Libeller readie to take the least occasion to speake euill and seemeth to sport himselfe with great delight in filthie and vncleane words That like as Melanthius said of Diogenes tragedie that he could not see it because the strange words did hinder the sight thereof So his vncouth termes and vnseemely speeches as a stinking mist and gloomie clowde doe couer and hide his slender stuffe Augustine would not giue the lie to Pascentius the Arrian though he were worthily detected thereof but thus saith vnto him If you say those things which are reported not to bee so done either your memorie faileth you Non audeo enim dicere te mentiri aut â—go fallor mentior For I dare not say you lie or els I am both deceiued do lie epist. 174. But nothing is more common in the Libellers mouth then you lie you belie him a notable lier a shamelesse lie who herein representeth vnto vs another Stoical Antipater who writing and railing against Carneades was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that rored or raued with his pen or like vnto Salmoneus that counterfeited Iuppiters thunder as Hierome saith Tu alter nobis Salmoneus omnia per quae incedis illustras tu flammeus immo fulmineus qui in loquendo fulminas c. You are another Salmoneus which fire all the way where you goe flashing out lightning and spitting foorth fire in your speech But like as men vse to alay the heate of wine with coole water and so as Plato saith Deum insanum alio sobrio castigare To correct a furious spirit with a tame and sober spirit So I trust to qualifie this railers furious heate with a true and modest defence and not as Heraclitus diseased with the dropsie desired the Physition to turne the abundance of showers into drought but to alay his intemperate heate and drought with the pleasant dew of the truth I am not purposed to answere him in his owne vaine for the Scripture teacheth vs that wee should recompence no man euill for euill Rom. 12. 17. Augustine saith to Petilian the Donatist Si ego tibi vellem maledicta pro maledictis rependere quid aliud quam duo maledici essemus vt ij qui nos legerent alij detestatos abijcerent sana grauitate alij suauiter haurirent maleuola voluntate If I would render euillwords for euill what els should we be but two railers that they which reade vs should either of a graue iudgement reiect vs or els of a corrupt fancie affect vs It is a sufficient defence against a false accuser not to be guiltie The heathen Philosopher could say To be without fault is not the least comfort Crantor That saying also of Diogenes is much celebrated who being asked how he might be reuenged of his enemie If thou thy selfe saith he become a good and an honest man Fourthly it remaineth to be shewed how the Libeller iustly incurreth the same offence which vntruly he obiecteth to others as first he is guiltie of many vntruths as that none of them reade obtulit he offered for protulit he brought foorth Genes 14. pag. 123. that no author can be cited that saith the fathers of the Inquisition cannot erre pag. 117. that women are allowed by the Communion booke to be ministers of the Sacrament Libel p. 129. which is vntrue for neither is the baptizing by women collected out of the booke neither yet is it practised that I know in our Church as a most reuerend Prelate hath auouched in these words For common practise I can say little but for mine owne experience this I dare affirme that I haue not knowne one childe so baptized in places where I haue had to doe no not since the beginning of her Maiesties raigne c. And in the same place I thinke if the circumstances of
the booke be well considered it will appeare that the meaning is that priuate baptisme is rather to be ministred by some Minister which in time of necessitie may soonest be come by then by any woman Defence of the answere to the admon pag. 794. This graue testimonie omitted in the answere I thought good here to insert which is sufficient to 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
you gaine by this if ye can shew your auricular confession to haue been condemned and abrogated a thousand yeeres and more since it is not enough to alleage antiquitie but to shew the allowance of antiquitie Now where you say it is a lie that Nectarius abrogated priuate confession as you enter not into that discourse being as is most like somewhat beyond your reach so I doe referre the Reader for our further answere to yâ— which is at large handled hereof Synops. pag. 649. sure it is that priuate confession after that was not vsed in the Greek Church if your owne decree be true Caus. 33. distin 1. cap. 9. Some doe say that we must confesse only to God vt Graeci as the Grecians It was indeede the vse of the Heathen priests to vrge confession as the priest required of Antalcidas what euill he had done and he answered If I haue done any such thing the Gods know As for your lies and other railing speeches were passe not for them they shew your weaknes they hurt not him whom you shoote at Alcibiades biting his hand that he wrestled with and being asked if he did bite as women no saith he but as lions but this backbiter as a woman muttereth in corners not as a manly lion shewing himselfe face to face I wish him no more hurt then that hee had followed Hieromes aduice Faciam ne dum volo alium notare culpae ipse noter calumniae I will take heede lest while I am a fault finder of others I be not found my selfe to be a cauiller The 7. Contradiction HEre there is both a contradiction noted because Synops. pag. 715. it is affirmed that Siluester as Damasus reporteth was the deuâ—ser of Chrisme and yet pag. 63. Hyginus who liued straight after the Apostles is said to haue brought in Chrisme Likewise an vntruth is obiected that Siluester should ordaine Chrisme because Cornelius before that maketh mention of it The Reconciliation FIrst 1. If either it be answered that Hyginus brought in Chrisme in Confirmation and Siluester ordained Chrisme in Baptisme 2. or that Hyginus is alleaged as the author of Chrisme by the confession of the aduersarie as is before shewed Siluester in our opinion as more likely 3. or that Siluester was the first that made a publike decree and ordinance of Chrisme which might be in vse before though not by like authoritie Any of these answers may serue to reconcile these two places obiected whereof wee most approue the second and the third Secondly But Siluester you say is not reported by Damasus to haue been the deuiser of Chrisme but did ordaine onely that such as were baptized should be annointed with Chrisme on the top of the head Contrà 1. Well then ye graunt vs that Siluester brought in Chrisme in Baptisme it followeth that it is no Apostolical institutioÌ„ 2. Siluester then was the first by your confession that made Chrisme a member or part of the Sacrament of Baptisme others made mention of Chrisme before but not of the Sacrament of Chrisme as Bellarmine himselfe confesseth that those testimonies which hee boroweth from the Bishops of Rome as from Clemens Cornelius Fabianus non disertis verbis affirmant confirmationem esse sacramentum do not directly affirme confirmation to be a Sacrament de Sacrament confirmat lib. 2. c. 3. 3. Cornelius as he is alleaged out of Eusebius reprooued Nouatus for that after Baptisme hee receiued not Chrisme which was a ceremonie and complement of baptisme omitted at that time because Nouatus was baptized in his bed being at the point of death If Cornelius then required Chrisme to be annexed to Baptisme I pray you how did Siluester ordaine Chrisme first to be vsed in Baptisme I would haue you salue vp this contradiction betweene them before you picke quarrels with vs. 4. You haue testimonies no lesse ancient for the proofe of Chrisme which because you produce not I wil helpe you with one out of Fabianus second Decretal epistle In illa die Dominus Iesus postquam coenauit cum discipulis sicut à sanctis Apostolis praedecessores nostri acceperunt Chrisma conficere docuit In the same day after our Lord Iesus had supped with his Disciples as our predecessors receiued of the Apostles taught how to make Chrisme If you speake of lies here is a lusty one that our Sauiour Christ taught his Apostles to make Chrisme I marueile you did not cite this epistle of Fabians as you did that of Cornelius to another Fabian but I more marueile why Bellarmine omitteth it you might misse it of ignorance but I thinke he was ashamed to alleage so grosse and counterfeited authoritie Now as for your Cuckow song in crying nothing but lies lies we rebound them vpon your owne head and cast your dirt vpon your owne face I may well compare you as Themistocles did the Eretrians to the fish called Teuthis that hath a long bone like a sword but no heart so you dart forth words like swords but there is no heart that is truth or substance in them God forgiue you and make you an honest man I say with Ruffinus Demus veniam ei qui veniam dare nescit imitemur Dauid qui comprehensum in spelunca inimicum suum Saulum cum iugulare potuit noluit c. Let vs forgiue him that knoweth not how to forgiue and imitate Dauid who when he might would not kill Saul taken in the caue The 8. Contradiction SYnops. Epist. Dedicat. to the fourth book reason scripture antiquitie make against them c. yet the Libeller will prooue by our owne confession that antiquitie maketh for them against vs. pag. 173. The Reconciliation FIrst Caluine saith the Libeller graunteth that antiquitie in diuers questions beleeued as they do Luther refuseth diuers of the Fathers as Basile Hierome and saith that the Diuell did grossely deceiue Gregorie in his Dialogues Contrà 1. Is not this well reasoned of this skilfull Logician the Fathers in some small matters held as the Church of Rome doth as in the ceremonies of Baptisme prayer for the dead reseruing of the Sacrament Ergo generally and in the maine points of controuersie as for the supremacie of the Bishop of Rome transubstantiation adoration of images sacrifice of the Masse and such like they are all with them 2. And is Luther such an eye sore vnto you because he sometimes refuseth one two or three of the Fathers doth hee or wee any otherwise then the Fathers themselues Saith not Hierome Scio aliter me habere Apostolos aliter reliquos tractatores illos semper vera dicere istos vt homines in quibusdam aberrare I make not like account of the Apostles and other writers I hold that they alwaies speak the trueth the other as men in some things may be deceiued ad Theophil aduers. Ioann Hierosol Doe not popish writers take vnto themselues the like libertie Harding refuseth Tertullian and Cyprian Turrian reiecteth Chrysostome Arthurus Hierome
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