A Case for the Spectacles, Response to preface – Response to text
AN ANSWER TO HIS PREFACE to the Reader.
Good Christian Reader,
FIrst thou shalt observe, that the author of the Spectacles chiefe aime is either by shifts and cavils to outface the truth, or by Sophistrie and bitter words to darken it: one while hee cries downe my booke, and slights it in such a scornefull manner, as if it were not worth the answering; another while hee complaines that there is no place in the whole booke, Pag. 205.which is not either falsly or impertinently alledged: one while hee proclaimes, that my endevours are poore indeed, and farre short of what is requisite in writing bookes; another while he professeth, It hath somewhat in it which may draw away an honest-minded man, and that his Catholique friend was stumbled at it. Now what is the reason of these impertinent excursions and contradictions? It was the observation of ancient Maxentius: Heretiques when they finde themselves not able to yeeld a reason of their wilfulnesse, then they fall into plaine railing. And certainly such is the bitternesse of this Author, that were I perswaded Pythagoras transmigration of soules into other mens bodies, had beene true; I should beleeve that the soule of Rabshekah had beene transported into his body: for otherwise if he had but a graine of charitie, hee would never spurne a blinde man (for so he termes me) when Christian charitie teaches him another lesson. If he were well versed in Antiquities, hee would never have cited so many places of ancient Fathers falsly and impertinently in one page, and yet condemne others of ignorance (and falsification) in the Fathers. If hee were well read in the Booke of Wisdome (I meane, in the sacred Scriptures) he would never have replyed with such scorne and disdaine; for without doubt the Apostle spake to Mr. Lloyd the Romanist, as well as to the rest of the Romans: Rom. 11.3.Not to thinke of himselfe more highly than he ought to thinke, but soberly, according as God hath dealt to everie man the measure of faith.
Hee that accuseth another man of ignorance, of lying, of malice, of execrable perjurie, and the like, had need be a man himselfe without all exception; yet if wee may beleeve the Doctors of his owne Church, he is guiltie of these and much more: witnesse the Sorbonicall censure at Paris, wherein Hallier and Aurelius accuse him of lying, Aurelius in libri sui titulo. Hallier in Admonit. ad Lect. p. 8, 9.of ignorance, of heresie, of profane scurrilitie, of blasphemie and impietie, of furious, filthy, and devillish railing, of unsufferable arrogancie, and the like: and as touching his bitter accusations, it seemes it is his accustomed manner of writing, witnesse his Spongia written against the Sorbonists, Aurelius in Vindiciis. p. 385.under the title of Hermannus Laemilius, otherwise discovered to be John Floyd: I say he hath drencht his sponge in that gall of bitternesse (such charitie and unitie is there amongst themselves) that I may truly say of him, as the Spartans sometimes said of the Theban Oratour; If he think as he writes, his ignorance is desperate; if otherwise, his conscience is seared.
To give you a taste of the manner of his writing: when I cite authorities that are pregnant, and beyond his just exception, hee spares my person, and condemnes the Authors themselves, and complaines they are branded with the note of heresie and singularitie: when as in truth they are branded onelyonly by their Inquisitors, for speaking against the errors of their Trent Doctrine, being otherwise, knowne members of the Roman Church.
When I cite an Author of our owne, as namely, B. Usher, for translating Aelfricks Homily out of the Saxon tongue, one while hee cries out, Ushers corruptions are laid open to the world: another while he tels mee, I tooke the words from Usher, because I understood not Latine, or perhaps because I would be loth not to follow any errours or corruptions that come in my way: and thus hee spends about ten pages, sometimes inveying against our reverend and renowned Bishop, sometimes against mee, for false translating Aelfrick out of Latine, when as the Latine cited by B. Usher in the margent,See B. Ushers answer to the Jesuites challenge, chap. of the Reall presence. which hee takes to be Aelfricks, is the Latine of Bertram, and not Aelfricks, whose was translated out of the Saxon tongue, and not out of the Latine.
Againe, when I cite an Author of his side, as namely, Petrus Crinitus, for taking down of Images in Churches, he stretches his throat, & makes this hideous exclamation:Pag. 303. For your authorities of the Common Law, there are so many foule faults committed by you, that I know not where to begin: then hee taxeth me with leaving out two principall words (Humi & solo) whereas the Author, which I cite, hath no such words: I render the place truly as I finde it, I put not to him, I take not from him, I alter not one letter of his words or meaning, and yet he cries out, the faults are so many, that I know not where to begin.
Againe, when I cite ten or twelve Authors for our Communion in both kindes, for our prayer in a knowne tongue, and the like: for most of them he sends me to Bellarmine for an answer, & for the rest (saith he) Ile question you. Then he complaines of falsifications, when as in fine, the Exception is against the translation of some poore word (This) for (That): and when he is destitute of any colour of answer, his last refuge is this, The book is prohibited.
As touching my Englishing of Latine Authors, I confesse I have not translated whole sentences ad literam; for I intended not a volume, but a manuell: yet I ever faithfully render the true sense and meaning of the Author. Well, what exception could he take to this?Pag. 52. One while hee confesseth I set downe the Latine truly, but I doe not translate it literally: another while hee cries out: It will not serve your turne, Pag. 224.to say you place it in the English as you place it in the Latine, for in translation the sense is chiefly to be regarded.
Pag. 459.Lastly, hee protesteth for himselfe, that hee hath declined no Author, either moderne or ancient; when as it will appeare, he sends many of them to Bellarmine for an answer; others he rejects, as condemned by the Index Expurgatorius; others hee declines, as unworthy of his answer, by slighting them, or otherwise passeth by them, as children use to doe; when they cannot read, they thinke it best to skip over.
To say nothing of his Elenchs, his Sophismes, his Sophistry, his Fallacies, which are many, I will trace him in his steps (God willing) laying aside all bitternesse and railing accusations. In the meane time I will say with the Prophet David: Plead thou my cause, Psal. 35.1.oh Lord, with them that strive with me: for the flouds are risen, the flouds lift up their voyce, Psal. 93.4, 5.the flouds lift up their waves, the waves of the sea are mightie, and rage horribly; but yet the Lord that dwelleth on high is mightier.
An Answer to J. R. his booke called A paire of Spectacles.
CHAP. I. The Summe of his Answer to my first Chapter.
IN this his first Chapter, hee endevoureth principally to prove, that the Articles of the Roman Creed, published by Pope Pius the fourth, were anciently received, though newly defined by the Councell of Trent: for proofe, he instanceth in the first Councell of Nice, and compareth that Councell and their Creed with this of Trent: hee proceeds by way of recrimination to question the 39. Articles of our Church; he accuseth us for corrupting and misinterpreting the Scriptures, for declining Traditions, Fathers, and Councels: hee excuseth their Index Expurgatorius, and accuseth us for falsifying the Fathers: and lastly, he concludeth with the doctrine of implicite faith: and this is the substance and contents of his answer to my first Chapter. All which, and whatsoever else is materially contained therein, and the rest of his sections following, I will take into severall parts distinctly, and returne him a moderate answer.