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
he would excuse it thus that these words are not added to the text neither do they proue out of them that our Ladie was conceaued without sinne Contra. 1. Why Sir as though any of these pretended corruptions of Scripture did adde to or make any innouation in the standing text your answere here if it were sufficient may serue very well for all your owne obiections 2. It shall be shewed euen now if you will haue a little patience that you make bolde with the originall text by adding to and taking from it by chopping changing of it 3. What though this addition of Pope Sixtus be not in the text of your Bibles yet is it in the text alleaged in your seruice for the Conception of the Virgin Marie and the Pope graunted great indulgence to those which should say the Aue Maria with that clause And seeing this annexed piece maketh but one sentence with the Aue Maria being distinguished by an imperfect point and blessed is the fruit of thy wombe Iesus Christ and blessed is Anna thy mother c. it cannot be but an addition to Scripture 4. You say the conception of the Virgin Marie without sinne is not grounded vpon this addition or that we may pray to our Ladie yet this new scripture together with your new found feast of the Conception is warranted by the authoritie of the Papal sea which hath power to allow Scripture As it standeth in the decree of Sixtus 4. De ipsius immaculata virginis mira conceptione gratias referant c. That they should giue thankes for the miraculous conception of the immaculate Virgin and say Masses c. that they may thereby by the merits of the Virgin bee made more fit c. You imagin then that her merits are greater because of her sinlesse conception and so are ye more imboldened to pray to her and therefore your inuocation vpon the Virgin Marie is in part grounded vpon her miraculous conception And all this the Pope ordaineth by the authoritie of almightie God and of his blessed Apostles Peter and Paul Extrau coÌ„mun lib. 3. t. 12. c. 1. Wherfore seeing the Pope promiseth great indulgence to all those which shall celebrate this festiuall and sing Masses in the honor of this miraculous conception you must either say that the Pope bringeth in a new seruice without warrant of Scripture or that he maketh Scripture of his owne now chuse which you will Now to keepe promise with you it is an vsuall thing in your Church both to adde to and take from Scripture as may be seene euery where in your vulgar Latin translation It would fill a large volume to note all the places corrupted but for a taste I will produce some Genes 21. 9. playing with Isaac saith the Latin where Isaac is added 28. 5. Rebeckah the mother of Esau and Iacob left out in the Latin 31. 47. both according to the proprietie of his language this clause added Genes 34. 1. which she bare vnto Iacob left out 38. 12. the daughter of Suah Iudahs wife daughter wanting in the Latin 41. 22. awaking and againe ouercome of sleepe c. added 47. 22. they had their ordinarie of Pharaoh out of the common barnes saith the Latin Exod. 2. 23. And she brought forth another sonne and called his name Eleazar saying the God of my father is my helper and hath deliuered me out of the hand of Pharaoh all this is added in the Latin being not extant in the originall A thousand such places might be remembred wherein their Latin translation which they haue decreed to bee authenticall corrupteth the Hebrue text But wee neede not giue an instance of lines seeing they haue added whole leaues and bookes to the Canonicall Scripture as the Apocryphal stories of Iudith Tobie Macchabees with the rest Now to returne vnto my kind friend that hath spied so many faults what hath he gained but the name of a false accuser for there is not one of these deuised corruptioÌ„s which either by example of Scripture or like deduction of the Fathers or by conference with other places is not rectified and ratified It were an easie matter to requite him with the like and to pay him home with his fellowes faults as how Bellarmine Dan. 11. 37. for he shall not regard the desires of women readeth he shall Tit. 3. 10. after once or twice admonition once saith he Iudith 5. 18. these words the temple of the Iewes had been cast downe to the grouud he saith are supposititia foisted in Hosius Rom. 6. 19. for sanctification readeth satisfaction Stapleton Galath 1. 8 9. readeth if an Angell should preach otherwise then we haue receiued of the Church c. These and other such bold aduentures vpon the Scripture are more at large set downe Tetrastyl pag. 59. 60. where the Reader shall be more fully satisfied for this matter Thus hath this vnfriendly neighbour taken vppon him to discouer the ouersights and scapes of these two books which he hath sought by his wrestings cauils and deprauations to mangle and deface I hope I shall not neede to say as Iphicrates of Aristophon with whom he contended That his aduersarie was strong but his cause the better for I feare not but that the goodnes of the cause hath had in this conflict the best successe And as he hath pried and searched into some corners of another mans house I could wish with Drusus who when a workman offered for fiue talents to make his house so close that none should see into it said I will giue thee tenne to make it so open that euery part may be seene that all men may see how I liue that he also had taken a perfect view of the whole building for by his contradictions the truth is more fortified his darke eye onely aimed at the blemishes the light of the truth dazeled his eyes that he could not endure to behold it and acknowledge it I may therefore say vnto him as Augustine to Faustus Vestrum oculum maleuolus error in solam palâ—am nostrae segetis ducit nam triticum citâ— ibivideretis si esse velletis Malicious error leadeth your eye onely to the chaffe of our corne for you might espie good wheat there also if ye were wheate your selues cont Faust. lib. 5. cap. 11. Now concerning the aduersaries charge who heapeth vp so many malicious and wilfull falsifications of authors corruptions of Scripture c. I speak this in the feare of God and in the testimonie of a good conscience that though in so large a volume and long a piece of worke some faults by oursight might scape and be passed ouer for from errors of negligence and inuoluntarie slippes what humane writer can challenge to bee free and I say with Augustine Scripta mea sicut Dei data sic etiam errata mea agnosco My writings as I confesse they are Gods giuings so mine own errings ad Simplician lib. 2. q. 5. Yet I doe
to vs and we heare them that is in our affection denotion and desire Thirdly concerning that place cited out of lib. 22. de ciuitat Dei cap. 8. I answere that many fabulous reports are foisted into that chapter and so thinketh Lodouicus Viues in his annotations there In hoc capite non dubium saith he quin multa addita ab ijs qui omnia magnorum authoruÌ„ scripta spurcis suis manibus contaminabant No doubt but in this chapter many things are added by way of declaration by those which with their vncleane hands defiled all the writings of great authors This may serue as answere to your counterfiet Augustine other reasons I could shew to proue these stories counterfeit but neither time now nor place here serueth And what if Augustine notwithstanding or any other Father might bee produced directly to speake for the inuocation of Saints if they haue not Scripture on their side as we are sure in this matter they haue not wee are not to heare them Augustine himselfe saith speaking of humane writings Hoc genus literarum non cum credendi necessitate sed cum iudicandi libertate legendum est This kinde of writing is to bee read not with necessitie of beleeuing but with libertie of iudging cont Faust. lib. 11. cap. 5. Now as for cunnicatching trickes monstrous falsification and your plaine English lie I say no more but with Hierome Haec sunt sibila serpentis antiqui These are the hissings of the old serpent lib. 1. cont Iouinian I hope it now appeareth which of the two hath best deserued the name of a falsarie at the length your false packing is discouered as Menâ—â—der saith That no lier can long time be hid The 11. Falsification TEtrastyl pag. 112. because the Pelagians opinion is reported to be this that a man may be perfect in this life and keepe all the commandements he taketh a double exception 1. That Augustine is corrupted because he condemneth not the Pelagians for Heretikes because they taught that men may bee perfect in this life c. but because they said that iust men in this life were void of all sin and that the commaundements might bee kept without grace 2. The Rhemists nor any other Catholike doe hold that a man may be so perfect in this life as to haue no sinne at all and keepe all the commandements without helpe of Gods grace Libel pag. 255. The Iustification 1. FIrst the Pelagians did hold these two opinions first that a man may be perfect without sin and keepe all the commandements of God in this life Secondly that a man is able to doe all this without grace by his owne free will These two hereticall opinions Augustine in the place alleaged hâ—res 88. toucheth ioyntly together but elsewhere hee distinguisheth them sunderly as libr. de perfect iustit cont Celest. ratiocinat 16. whereas the Pelagian had asked this question whether a man might be without sinne Augustine answereth Posse esse hominem sine peccato neque nos negamus quando autem possit per quem possit hoc quaeritur si enim modo est non omni animae fideli positae in corpore mortali orandum est c. That a man may be without sin we denie not but when and by whom that is the question for if now then it were not needfull for euery faithfull soule placed in this mortall bodie to pray forgiue vs our trespasses c. And againe epistol 89. Augustine handleth these two questions seuerally first whether a man may attaine to that perfection in this life to be without all sinne Secondly whether mans free will doe suffice to keepe all the commandements quaest 2. Now then seeing the Pelagians held both these erronious assertions it was impertinent to produce that opinion which to the aduersarie was not obiected These being then two errors of the Pelagians that all the commaundements may be kept in this life and that by free will without grace the first onely is obiected and the other as impertinent omitted 2. But it will bee obiected that the Pelagians error herein was not whether it is possible to keep the commandements but whether one may be perfect in this life without sinne Ans. All these doe depend one vpon another for he that can keepe all the commandements is perfect and consequently without sinne This first is proued by the Scriptures Iam. 3. 2. If any man sinne not in word he is a perfect man much more is he perfect that sinneth neither in word nor deede Againe 1. Ioh. 3. 4. Sinne is the transgression of the law he then that transgresseth not the law sinneth not and he that transgresseth it sinneth If a man then keepe al the commandements he also sinneth not Augustine saith Cur non praeciperetur homini ista perfectio quamuis eam in hac vita nemo habeat Why should not this perfection be commaunded though in this life no man can haue it The perfection commanded is to keepe Gods commandements as a little before he said Non omni modo ex tota anima diligitur Deus God is not here loued altogether with the whole heart And againe Tunc homo iustus erit Then a man shall be iust without sinne that is in the next life when he shall with his whole soule loue God Thus Augustine confuteth Celestius the Pelagian that affirmed it was commanded that man should be without sinne shewing that man can neither be perfect in this life with that perfection which is commanded nor yet perfectly keepe the commandements Hierome likewise disputing against the Pelagians that held facilia esse Dei praecepta that the precepts of God might be done thus reasoneth first Cur ausus es dicere facilia esse quae nullus impleuit How dare you say they are easie to bee done seeing no man euer kept them Secondly whereas they demaunded whether the commandements were possible or impossible he answereth Si hoc mihi cum Christo commune c. If this bee common to me with Christ that is to haue no sinne quid ille proprium habuit what was then proper to him Thirdly Asseris homineÌ„ esse sine peccato si velit c. You say a maÌ„ may be without sin if he will frustra conaris adiungere non sine Dei gratia and after an heauie sleepe to deceiue simple soules you goe about in vaine to say not without Gods grace sic Hieron ad Ctesiphont Thus Hierome prooueth against the Pelagians that the commandements cannot be kept because Christ onely was without sinne Whereupon it must be inferred that they which keep the commandements sinne not yea he seemeth to mislike the Pelagians assertion that a man may be without sinne being not without the grace of God To be then without sinne in this life and to keepe the commaundements is all one question both with Augustine and Hierome and this differing from the other whether free will be sufficient thereto without grace Augustine then
would haue the Scripture to be the iudge of controuersies the Colloquie was broken off In like manner the Colloquies at Aldenburge Mompelgard Baden by like occasions were without fruite ibid. And here I thinke I see the old peruerse Donatists come foorth againe vpon the stage who in like manner behaued themselues in the CollatioÌ„ with the Catholike Bishops 1. Where it was agreed that eighteene onely of each side should come to the conference the Donatists would haue all of their side admitted which were all assembled to the very aged men that could not come 2. They alleage that the day prescribed for the conference was past and would haue had the Catholikes proceeded against by default where they were not faultie at all 3. They required the presence of all the Catholikes that had subscribed least any might be rehearsed that were not Bishops whereas they had foisted in ones name whom they to make a cleanly excuse affirmed to be dead in the way 4. Whereas the Catholikes said they had 120. Bishops more at home the Donatists affirmed the same for themselues whereas they had said before they were all come to the very aged men 5. They desire a respite of sixe daies which was granted them 6. They contend quinam erant petitores collationis which of them were the first mouers and crauers of that collation 7. The Donatists striue for the name Catholike 8. They obiect that the Catholikes did defend alienam causam a cause not belonging to them 9. When the Catholikes began to prosecute their matter the Donatists with noise interrupted them and would not suffer them to proceede and hardly could the President of that disputation Marcellinus obtaine their silence and patience 10. When as they were bid to sit they wilfully refused saying It is written I will not sit in the assemblie of the wicked 11. When the Critensian Councell was alleaged they tooke exception against it that it had consulem diem the Consul and the day otherwise then ecclesiasticall decrees haue which was vntrue as the Catholikes shew both by the ancient prophesies that bare date of the yeere and the Councell of Melchiades 12. They take exception that sentence was giuen against them in the night And by these and such other friuolous allegations that Collation was made frustrate Now because he maketh mention of the fauour which the French Protestants obtained with the King for a conference I will briefly also shew what manner of fauour it was and how indifferent the proceeding there vsed First the Lord of Plessis desired that whereas the Bishop of Eureux pretended diuers authors to be corrupted in his booke against the Masse that his whole booke might be examined which could not be granted Secondly whereas the Bishop had taken exception to 500. places Plessis required that the rest might be held as iustifiable which neither was yeelded vnto Thirdly that the Bishop should propound those 500. places to the Lord Plessis that he might make satisfaction but neither could this be obtained pag. 8. Fourthly the Bishop would haue Plessis proceeded against for default of appearance being vncalled and vncommanded pag. 5. Fiftly he is denied his action of slaunder against the Bishop if he could not proue the 500. places pretended to be corrupted Sixtly the issue is this Plessis must presently without further warning make satisfaction vpon the opening of the booke or els it should be examined in his absence pag. 11. and so about two of the clocke in the night the Bishop sent him 60. places to the which he should make satisfaction the next day at eight of the clocke So these 500. places were brought to 60. but only nine of them were discussed in some of them the iudges suspended in some they gaue sentence with Plessis in some they were importuned by the Bishop to giue their verdict in the rest they shewed too much partialitie in iudging otherwise then there was cause The report of this conference is extant translated out of French Now all men may see that these popish challengers stand altogether vpon aduantages and call for a disputation not because they are able to say more then their forefathers or can expect any better successe but to set a good face vpon the matter that they should not seeme to say nothing A wrangler cannot want words and they care not as Ambrose saith Vt intus in animo perdat foris victor abscedat Though they lose a good conscience within so they may get the victorie without And such are their disputations as Hierome saith of the Luciferians Inconditam disputationem nox interrumpit consputa pene inuicem facie recesserunt The night brake off their disordered disputation and spitting one vpon anothers face they departed Yet a sober and modest conference without facing and brauing in words â—ailing speech peruerse and froward behauiour we mislike not but that there is small hope to bring the aduersarie to it such as Ambrose speaketh of Collatio inter seruos Dei esse debet non altercatio There should be a collation not contention betweene the seruants of God 4. It grieueth you that I call the popish religioÌ„ the owle-light of Rome which alwaies hath been taught you say in a visible Church I thinke the comparison is fit enough seeing you refuse the light as all euill doers hate it Ioh. 3. v. 20. and will not be tried by the Scriptures as some of your crue in a late colloquie when it was alleaged that Scriptura est norma fidei The Scripture is the rule of faith answered Hoc esse fontem omnium haereseâ—n that this was the fountaine of all heresie Ambrose coÌ„pareth heretikes to the Owle Quae grandibus oculis tenebrarum caligines diligit splendorem solis horrescit Which doth with great eyes loue darknes but abhorre the Sunne light Your Church hath indeede been visible but to the eyes of the world as the darknes of the night is visible to Bats and Owles and as the Cimmerians see one another though they haue no Sun light neither beleeue that there is any And though your number hath been greater though in England it neither is nor euer I trust shall be wee may say to you as Zeno of Theophrastus that had more schollers His queere is greater but mine singeth sweeter Lastly as for the yuie todde of his parish of Barley take you the yuie todde to your selfe as the fittest bower for such a nightbird that concealeth his name and dare not shew his face and as the yuie doth catch hold vpon euery occasion so the least rubbe in your way moueth you to quarrell But it troubleth you that pastorâ— are resiant in their parishes and charges to instruct their flocks and keepe out the wolfe which course if euery Minister did take as were much to be wished such foxes as you are would soone be chased out of their holes and dennes where ye priuilie lurke This
as hee againe saith Sub tectum tuum iam saâ—uator ingrediatur c. Let Christ now enter vnder your roofe into your house your familie your heart that you may enter vnder Christs roofe and kingdome in heauen to whom be praise for euer Your Graces readie to be commaunded in the Lord ANDREVV WILLET THE FIRST PART OF SVRMISED VNTRVTHS THe Libeller hath thought good to sorte out his vncharitable slaunders into foure rankes of vntruths contradictions falsifications corruptions of Scripture and of euery kinde he hath produced thirteene places Thus this blinde harper or malicious carper hath set vs forth an harsh song of foure parts and euery part to be played vpon thirteene strings but his false descant shall soone appeare and his lying dittie bee displayed Emerepes one of the Lacedemonian Ephori of nine strings of the Musitian Phrynides instrument did cut off two thus saying vnto him Noli maleficium musicae inferre That he should not corrupt or marre good musicke but we will cut asunder all this vnskilfull harpers strings that he offer no longer disgrace Non Musicae sed Theologiae not to harmonie but to Theologie This false Detector after long studie and great deliberation hath culled out of the two bookes of SYNOPSIS and TETRASTYLON thirteene places of each sort in all two and fiftie I maruell that his Lynx eyes could spic out no more faultes that in thirteene hundred pages hee hath noted but thirteene supposed contradictions of thirteene hundred allegations almost of Fathers could finde but thirteene pretended falsifications and of thirteene thousand places of Scripture well nie doth but challenge and that falâ—ely thirteene to be corrupted This sharpe Censurer seemeth to haue bin diuers yeeres in hatching of this Cockcatrice egge that is now burst forth into a serpent for he confesseth that he began to note his places before he had view of the last booke p. 124. he meaneth the last edition of SYNOPSIS which was Anno 1600. The other edition which he followeth came forth Anno 1596. so that he may well be thought to haue spent foure or fiue yeeres in this profitable studie or so long it may be esteemed since first he had such purpose it he had giuen his mind all this while as carefully to haue sought out the â—ruth as hee hath bent and opposed himselfe against the truth his eyes might haue been openâ—d to see and his iudgement reformed to confesse the truth But it falleth out to him as Augustine saith Procliuiores sâ—mâ—s quaerere potius quid contra ea respondeamus qua nostro obijciuntur errori quam intendere quam sunt salubria vt careamus errore We are more ready to seeke what to answere to that which is obiected against our error then to marke how wholesome it is that we may be without error But notwithstanding his great endeuours malitious cauils proude bragges the truth will not be outfaced nor the righteous cause suppressed as the Psalmist saith The Lord shall bring forth thy righteousnesse as the light and thy iudgement as the Noone day Psalm 37. 6. Of these 52. pretended forgeries he shall not be able to iustifie one by true and sincere dealing that it may be said vnto him as Augustine in the like case Ostendere hoc non potes non quia ingenium deest sed quia bona causa You are not able to shew that you take in hand not because you want wit but a good cause The libeller hath craftie wit enough to shew malice but he wanteth truth to iustifie his bad cause Now to the matter THE FIRST PART OF THE Libel of slaunderous vntruths The first Slaunder THe author of SYNOPSIS is challenged for saying that the Canonicall Scripture saith not that it was Samuel which appeared to Saul but that Saul so imagined and thought it to be Samuel A manifest vntruth saith the Libeller For the Scripture saith that it was Samuel and not that Saul so imagined p. 123. The Defence FIrst if this be such an vntruth why doth he not charge Augustine with it for he saith it was phaÌ„tasma imaginaria illusio diaboli a phantasie and imaginarie illusion of the diuell libr. ad Dulcit qu. 6. and he saith imaginem Samuelis that the image of Samuel being dead did foretell true things to Saul the King lib. 2. de doctrin Christian. c. 23. Secondly Augustine doth not only so affirme but prooueth it could not be Samuel 1. because he was raised by witchcraft 2. because it were contrarie to the Scripture that saith God answered not Saul by Prophets 3. he telleth a lie in saying Saul should bee with him for there is great distance betweene the righteous and the wicked in the next world 4. because true Samuel would not haue suffered himselfe to be adored See more of Augustines reasons Synops. pag. 353. The cauiller should haue done well to haue confuted Augustines reasons Thirdly their owne Gratian thus alleageth out of Isidore If any man because of the storie thinke that those things ought not to be pretermitted which are expressed in the words he doth well Si tamen minime istud veri capit rationem sed ad visum intellectum Saul Neque enim reprobus factus potuit bonum intellectum habere c. So that it be not taken to be so done in deede but to Sauls sight and vnderstanding for he being become a reprobate could haue no good vnderstanding He proceedeth further Historicus mentem Saulis habitum Samuelis descripsit The historie writer hath described the minde of Saul and habite of Samuel expressing those things which were done and seene pretermitting whether they were true or false Sic Gratian. can 26. qu. 5. cap. 14. If the defender then haue vttered an vntruth Augustine Isidore Gratian are culpable therein for saying it was not Samuel in deede but to Sauls vnderstanding The Libeller not the Defender hath here vttered an vntruth for the Scripture saith not it was Samuel but onely Saul knew or as the vulgar Latine readeth intellexit vnderstood it was Samuel it was not then Samuel in deed but to Sauls vnderstanding as their owne translation or to Sauls imagination as Augustine or sight as Isidore saith before alleaged I say then to the Libeller as Augustine to Petilian the Donatist Videsne quemadmodum ista non sententia sed vesica non solum inani sono sed in capite vestro crepuerit See you not how this your challenge as a bladder is broken with a vaine crack vpon your owne head lib. cont Petilian 2. c. 101. The second Slaunder A Manifest vntruth saith the Libeller that wee reade Genes 14. vers 18. obtulit he offered bread and wine for we reade not so but protulit he brought foorth as our Bibles do testifie A lie also it is that by force of that word we would establish the sacrifice of the Masse pag. 123. The Defence FOr the first 1. Andradius denieth not but that in some copies
hominis qui expectatur venturus in maiestate filium perditionis in signis mendacibus praeparare We must know that the enemie goeth about craftily to dissemble and colour the comming of Christ to deceiue the faithfull and in steed of the sonne of man which is expected in maiestie to prepare the sonne of perdition with lying signes and hypocrisie Fourthly to prooue the popish religion grounded vpon antiquitie the Libeller giueth instance in diuers particulars First because Austin the Monke is affirmed in Gregorie the firsts time to be one of the Captaines and ringleaders of superstition it is inferred that our land was first conuerted to the popish religion a thousand yeeres agoe p. 178. Contrà 1. Austin brought in some superstitious rites which now the Romane church still retaineth but yet the grossest points of Poperie as of adoration of Images transubstantiation iustification by workes and such other are nothing so ancient Neither neede it seeme strange that some errors crept into the Church a thousand yeer since seeing that the mysterie of iniquitie began to worke in the Apostles time 2. Thessal 2. 7. and 6. hundred yeeres after Christ the Church began much to decline and degenerate 2. Austin the Monke was not the first conuerter of the English nation for in Hieromes time the Britaines had receiued the Gospell De Hierosolymis de Britannia aequaliter patet aula calestis Heauen is open as well in Britannie as at Ierusalem Hieron ad Paulin. And Origen aboue an hundred yeere before Hierome confesseth as much Mortalium vniuersam naturam verbum peruicit c. nec humanum genus aliquod licet spectari quod non huius susceperit disciplinam The worde hath ouercome the nature of the vniuersall world neither is there any kind of men to be seene which hath not receiued the discipline thereof lib. 2. cont Celsum This our countrie was then many hundred yeeres conuerted to the faith before Austin was sent from Rome And as it began in the holy Apostolike faith so wee trust it shall make an end and that faith which it receiued at Christs going out of the world wee assuredly hope through Gods mercie that it shall render vnto Christ at his comming againe to iudge the world 2. Epiphanius and Augustine noted Aerius for an heretike because he denied prayer and oblation for the dead Answ. 1. Because Augustine and Epiphanius so thought doth it follow that all antiquitie is on your side and that all the fathers so thought Cyprian saith Confiteantur singuli delictum suum dum adhuc qui deliquit in seculo est dum admitti coÌ„fessio eius potest dum satisfactio remissio facta per sacerdotem apud Deum grata est Confesse euery man his sinne while he that hath sinned is in the world while his confession may be admitted while satisfaction and remssion done by the priest is gratefull vnto God serm de lapsis Ambrose saith Mors deteriorem statum non facit sed qualem in singulis inuenerit talem iudicio futuro reseruat Death maketh no mans state worse but such as it findeth euery man in it reserueth to the iudgement to come de bon mort cap. c. 4. Bernard vpon these words Eccles. 11. 3. If the tree doth fall toward the South or toward the North where the tree falleth there it shall be thus writeth Men are as trees the tree is cut vp in death which way soeuer it falleth there it shall be quia ibi te iudicabit Deus vbi inuenerit videat quo casura sit antequam cadat quia postquam ceciderit non adijciet vt resurgat sed nec vt se vertat c. for God shall iudge thee there where he shall finde thee let the tree looke which way it shall fall before it doe fall for after it be fallen it shall no more rise nor turne it selfe Serm. paru 49. If then the state of the dead cannot be altred if they shall be iudged in that condition wherein they die doth it not strongly follow that it is in vaine to pray for the dead But what if Augustine himselfe sometime be of another minde what is become then of your shew of antiquitie as serm 21. in Matth. Qualis quisque hinc exierit suo nouissimo die talis inuenitur in seculi nouissimo die nihil te adiuuabit quod hîc non feceris vnumquemque opera sua iuuabunt aut opera sua pressura sunt Such as euery man goeth hence in his last day such shall he be found in the last day of the world nothing shall helpe thee which thou hast not done here euery mans workes shall either helpe him or cast him down Then it followeth that prayer profiâ—eth not yâ— dead because it is not done by themselues And yâ—t more euidently Serm. ad fratres in eremâ—â— 2. Si dicis pro quo petere debeas dico quod pro bene male viuentibus vt bonus perseueret malus conuertatur non pro sanctis non pro damnatis c. If you say for whom must I pray I say for good and euill liuers that the good may perseuere the euill may bee conuerted not for the Saints not for the damned c. The author of these Sermons maketh but two sorts of the dead after this life the blessed and the damned for both which it is in vaine to pray It may bee obiected that serm 44. this author alloweth suffrages to be made for the dead I answere that that sermon is not like to be Augustines because it disagreeth from him in other places as cont Pelag. artic 5. Augustine maketh but two places after this life heauen and hel Tertium penitus ignoramus immo nec esse in scripturis sanctis inuenimus The third place we are ignorant of nay we finde it not to be in the Scriptures Lastly what if wee should yeeld you Epiphanius and Augustine for this opinion of prayer for the dead will ye yeeld vs them for the rest Epiphanius directly condemneth the adoration of Images epist. ad Ioann Hierosoly where seeing a painted cloath habens imaginem tanquam Christi hauing as it were the image of Christ he commaunded it to be taken away because he saw the image of a man hanging in the Church of Christ against the authoritie of the Scripture Augustine against the carnall presence the adoration of Images the doctrine of merits free will and in an hundred points more is wholy ours against the Papists It were too long to giue a particular instance in them all in this place I referre the Reader to the treatise of the controuersies 3. Concerning Siricius and Gregories authorities for the inhibiting of mariage to the Clergie I haue answered before contradic 2. and what the ancient Church did hold for the lawfulnes of the mariage of Ministers it is shewed at large Synops. from pag. 262. to pag 269. Cyprian lib. 4. epist. 10. maketh mentioÌ„ of one Numidicus a Presbyter Qui
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
what to say if you had not propounded one vnto your selfe to gainsay The 7. Corruption BEcause Synops. pag. 730. of the first edition this sentence is alleaged When wee haue done all wee are vnprofitable seruants and we did no more then was our dutie he crieth out that the words of Christ are corrupted because these words all that are commaunded you and say ye are left out Then hee taketh vpon him to expound this text that we are vnprofitable seruants first in respect of God secondly in respect of our nature thirdly wee must so acknowledge for humilitie c. pag. 270. 271. The Correction 1. FIrst He might easily haue seene that the text is not alleaged in the same forme of words for Christ speaketh in the second person when you haue done c. the sentence is pronounced in the first when we haue done therefore the sense was more aimed at then the words 2. So much of the sentence is alleaged as was pertinent to shew that no workes are meritorious because when wee haue done all wee are vnprofitable in which word lieth the force of this testimonie in this place Yet otherwhere the whole sentence is produced where the occasion so requireth as Synops. pag. 288. argum 3. and pag. 662. arg 2. therefore he had no iust cause to complaine of corruption 3. The Euangelists in citing the old scriptures repeate so much of the sentence as is to the purpose and leaue the rest as Mat. 4. 13. out of Esay 9. 1. a great part of the verse is omitted 4. And if this bee a point of corruption Hierome also is a corrupter of Scripture who thus alleageth this text Cum omnia feceritis dicite serui inutiles sumus when you haue done all say ye are vnprofitable seruants He leaueth out all things that are commaunded you c. ad Ctesiphont 2. Secondly 1. Our Sauiour speaketh of that profit which redoundeth to our selues as may appeare by the parable Doth he thank that seruant c. So likewise where no thankes is receiued what profit to a man is gained or deserued And if it be taken as he saith that wee are vnprofitable seruants to God this place still remaineth strong against merits for if God receiue nothing from vs then can we not merit or deserue from him 2. Our Sauiour speaketh not of men in the corruption of nature for they are not Gods seruants being not yet called but of such as are vnder grace and doe walke in obedience of Gods commaundements and so doth Ambrose expound it Quis tanta salutis beneficia digno possit aequare seruitio Who can counteruaile so great benefits of saluation with worthie seruice serm 16. in Psal. 119. 3. And of all other it is most absurd that Christ biddeth vs so to say for humilitie as Augustine saith Quomodo est humilitas vbi regnat falsitas There is no humilitie where there is falsitie Non ita caueatur arrogantia vt veritas relinquatur Doe not so take heede of arrogancie that you leaue the veritie Caus. 22. qis 2. c. 9. 11. It is not to be thought that Christ the veritie would haue his Apostles lie for humilitie to confesse themselues to be vnprofitable seruants if they were not so indeede For a more full answere concerning the true meaning of this Scripture I referre the Reader to another treatise Synops. pag. 933. The 8. Corruption SYnops. p. 668. The Scripture saith God only forgiueth sinnes Mark 2. 7. it is no scripture but the wicked Scribes and Pharisees so thought whom our Sauiour reprehendeth Lib. pag. 273. The Correction 1. OVr blessed Sauiour doth not reprehend the Scribes for so saying who can forgiue sinnes but God onely but because they charged him with blasphemie for taking vpon him to forgiue sinnes not acknowledging the diuine power in him our Sauiour rather by his silence approueth that sentence of theirs as agreeable to Scripture 2. This saying is called scripture not because it was vttered by the Scribes and Pharisees but because it is a principle taken out of the Scripture Esay 43. 25. I am hee that putteth away thine iniquitie for mine owne sake c. And Iob saith Who can bring a cleane thing out of filthines there is not one Iob. 14. 4. If no man can make one cleane then it is God only that can doe it 3. Ambrose citeth this text as scripture Quis potest dimittere peccata nisi solus Deus qui per eos quoque dimittit quibus dimittendi tribuit potestatem Who can forgiue sinnes but God onely who also forgiueth by them to whom he giueth that power c. lib. 5. in Luc. Goe now and charge Ambrose likewise to bee an abuser of scripture But in trueth you your selfe are the man that abuse your selfe and others with these childish and sottish cauils that doe euery where proclaime your ignorance and bewray your euill heart For as Basil saith Lying is the very scope and end of impietie But passing ouer his vnchristiaÌ„ termes and vnseemely scoffes as not worthie the answere I say with Augustine In bona conscientia teneo quisquis volens detrahit famae meae nolens addit mercedi meae In a good conscience I speake it hee that willingly doth detract from my good name vnwillingly doth adde to my reward The 9. Corruption SYnops. pag. 749. To speake simply death is the wages of all sinne Rom. 6. 23. he hath falsified S. Paul by foisting in the word all The Correction 1. THe Apostles sense not his sentence is there repeated for in other places where the text is cited the words as they stand are repeated as Synops. p. 747. lin 17. pag. 656. lin 31. pag. 775. lin 50. 2. This word all is added exegeticâ—s by way of exposition for indefinit propositions in Scripture though they want the note of vniuersalitie yet are aequiualent vnto them as Ioh. 1. 29. Behold the lambe of God that taketh away the sinne of the world Ye may as well say that Christ taketh not away all the sinnes of the world because all is not expressed as that all sinne deserueth not death because the Apostle onely saith the wages of sinne is death 3. S. Paul Rom. 10. vers 11. alleaging the Prophet Esay 28. 16. saith Whosoeuer beleeueth in him shall not be ashamed where the Apostle putteth to these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all or whosoeuer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in him which words the Prophet hath not will you say that the Apostle falsified the Prophet Which is not alleaged as though any man had now the like gift of interpreting Scripture as Paul had but to shew that it is lawfull in more words to expresse the sense and meaning of Scripture 4. Neither was hee the first whom you challenge specially for this that thus collected vpon this text but a reuerend writer of our Church before him thus inferreth vpon this text The wages and worthily deserued reward of all sinne in
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉