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authority_n	book_n	church_n	word_n	3,782	5	4.3994	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

also it was decreed that vacante imperio during the vacancie of the Empire the Pope doth imperatori succedere succeede the Emperor Clement lib. 2. tit 11. ca. 2. Thus the Emperour was perfectly excluded from the Popes election when as the Pope intruded into his office Bellarmine also granteth that the electiō by Cardinals began but ann 1179. de Cleric lib. 1. c. 9. So that by his reckoning so long the Emperour did beare sway in the Popes election I trust by any of these answeres the defender is freed from this false charge The Libeller should haue been better aduised then to blot so much paper with so many lies that may bee so soone wiped away Zeuxis the Painter being reprooued for his slow painting answered that hee tooke a long time to paint because he would haue it last long which he painted But the Libellers painted lies which he hath been so long in colouring shall in short time all I doubt not be dashed out he should haue done well to haue followed Hieromes counsell to Ruffinus Qui mendacij alterum criminaris desinas ipse mentiri You that accuse another of lying should forbeare lying your selfe Apol. 2. cont Ruffin The seuenth Slaunder SYnops. pag. 583. Neither Lay men nor midwines are authorized to baptize amongst vs this is noted for an vntruth for both of them are allowed saith the Libeller by the Communion booke to be ministers of that Sacrament The Defence FIrst the Communion booke where it setteth down the order of priuate baptisme maketh mention neither of lay men nor women to be ministers thereof howsoeuer indirectly by consequence some haue so collected therefore there being no expresse mention of either lay person or woman it cannot be so affirmed that the book doth allow and authorise any such baptisme Secondly whereas the resolution of doubts is by the booke referred to the iudgement of the Ordinarie as it may appeare in the preface to the Communion booke our Ordinaries haue thus resolued this doubt that the booke hath no such meaning to approue any baptisme of such Thirdly the practise of our Church confirmeth the same For such lay men or women as take vpon them to baptize are to be presented and are punishable by the Ordinarie for the same yea they which are allowed to bee publike Readers and no more if they take vpon them to baptize are subiect to the censures of the Church Wherfore if neither the letter of the book nor the sense which is giuen thereof nor the practise of our Church to the which chiefly the words excepted against are referred doe allow any such to baptize it is a great slaunder of our Church which hee vttereth that lay men and women are allowed by the booke for ministers of that Sacrament Therefore this vntruth may be returned vpon the deuisers head and noted both for a rash vntrue censure Simonides was wont to say that he neuer repented him for holding his peace but for speaking often And if this cauiller had been silent he might haue been blamelesse whereas his hastie pen will purchase him a blot but that he concealeth his name and hideth his face that we cannot see him blush I say vnto him as Ruffinus Ad incusandum non mo●et fidei diuersitas sed peruersitas animi Not the diuersitie of faith but the peruersitie of his affection hath made him an accuser The eight Slaunder BEcause it is said Synops. pag. 29. that Tobie and Iudith were neuer taken for Canonicall till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other ancient Councels they were deemed not to be canonicall A notable vntruth because they are numbred among the Canonicall bookes in the third Councell of Carthage anno 47. where Augustine was present An vntruth also it is that the Councell of Laodicea deemed them not canonicall c. for the Apocalypse is omitted as well as Tobie and Iudith by the Councell and hath no more ancient authoritie then the Councell of Carthage c. The Defence FIrst whereas the Laodicene Councell accounteth but 22. bookes of the Old Testament Canonical and calleth the rest there not rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes not canonicall c. 59. and yet the Councel of Carthage comming after decreeth the same to be canonical as namely among the rest the books of Tobie and Iudith We cannot thinke that these Councels being not aboue fiftie yeere one before the other and so the one not likely to be ignorant of the others proceedings would decree contrarie things first because both these Councels are confirmed in the 6. generall Councell Trullane can 1. which Councell was not so vndiscreete as to ratifie contrarie decrees Secondly if Augustine were present it can not be thought that he would subscribe contrarie to his owne iudgement for whereas the Canon rehearseth fiue bookes of Salomon Augustine thinketh that the booke of Ecclesiasticus Wisedome of Salomon were only so called propter nonnullam eloquij similitudinem for some similitude of the stile de ciuitat Dei libr. 17. cap. 20. And of Ecclesiasticus he saith This booke was not receiued into the canon of the Scriptures De cur pro mortuis cap. 15. Likewise of the bookes of the Macchabees he thus writeth Iudaei non habent hanc scripturam sicut legem Prophetas Psalmos quibus Dominus testimonium perhibet vt testibus suis The Iewes haue not this Scripture as the law Prophets and Psalmes to the which the Lord giueth testimonie as to his witnesses libr. 2. cont Gauden c. 23. How is it like thē that Augustine would haue giuen consent to this decree if their meaning had been to make these bookes absolutely Canonicall Thirdly seeing the Canon of the Scriptures was confirmed before this Councell and acknowledged of the Fathers who make but 22. bookes of the Old Testament excluding all those which we hold to be Apocrypha as Origen apud Euseb. lib. 6. c. 25. Athanas●n synopsi Hilarius in prolog explanat Psalm Nazianzen in carminib Cyrillus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haeres 8. Hieron praefat in libr. regum it is not like that the Councell of Carthage would goe against the consent of so many learned Fathers Wherefore they must bee vnderstood to take this word Canonicall in a large sense for all those bookes which were allowed to bee read in the Church whereof there were two sorts some were read ad authoritatem ecclesiasticorum dogmatū confirmandam to confirme the authoritie of Ecclesiasticall doctrine such were the right Canonicall some ad aedificationem plebis for the edifying of the people of which sort were the bookes of Tobie Iudith with the rest Hieron praefat in Prouer. And these were called Hagiographa Hieron praefat in Tobiam or Ecclesiastici Ecclesiasticall bookes the other Canonici Canonicall Cyprian in symbol This difference of the holie writings is allowed by Sixtus Senens lib. 1. bibliothec Stapleton lib.

9. c. 6. doctrinal that those books are called Protocanonici Canonicall of the first sort that are found in the Hebrue Canon the other Deuterocanonici Canonicall of the second sort and in this sense doth the Councell of Carthage call the Apocryphall bookes Canonicall 2. Secondly it is neither absurd nor vntrue to say that the Laodicene Councell omitting to make mention of the Apocalypse among the Canonicall bookes at that time iudged it also not to bee canonicall for the authoritie of that booke was a long time doubted of for the Councell calleth all other bookes beside those rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes not canonicall 3. But the Libeller hath vttered a great vntruth that the Apocalypse hath no more ancient authoritie then the Councel of Carthage which was about anno 420. seeing that Origen long before holdeth it to be canonicall Homil. 7. in Iosuam where rehearsing the books of the New Testament as of the foure Euangelists the Acts of the Apostles 14. Epistles of Paul two Epistles of Peter the Epistles of Iames and Iude he further saith Addit Ioannes tuba canere per epistolas suas Apocalypsin Iohn also proceedeth to sound his trumpet by his epistles and the Apocalypse The Libeller then might haue been otherwise occupied then here to haue noted an vntruth vpon no greater ground he might haue employed his time and pen much better he should haue remembred Platoes saying to his schollers when they went from schoole See children that you vse your otium to some honest purpose Or if his pen must needes runne to drop lies he should haue followed Origens aduice Homo cui incumbit necessitas mentiendi diligenter attendat vt sic vtatur mēdacio quomodo medicamine condimento vt seruet mensuram He that hath necessitie to lie must be carefull to vse his lying as a sause or medicine to keepe a measure ex apolog Hieron cont Ruffin But this Libeller neither was forced to lie and hauing begun he can finde no measure in so doing The ninth Slaunder WHereas it is thus alleaged Synops. pag. 209. Leo the third confirmed by his decree that the bloud which issued out of a woodden Crucifix at Mantua was the very blood of Christ anno 800. what broadface dealing is this saith the Libeller to vent foorth such a shamelesse lie c. The Defence 1. THough no author in that place be alleaged for the proofe of this storie if it had pleased this cauiller to haue looked in the end of the booke hee might there haue found these words after the Errata Whereas pag. 374. 381. and elsewhere I alleage diuers things of the acts of the Popes forgetting to cite the authors I referre the reader to the collections of master Bale out of Platina Functius and others in his booke Deactis Romanor pontific 2. But because this authoritie will not content him I will report the very words of Platina in the storie of Leo 3. At Leo cum seditionibus vexaretur ab vrbe discedens Mantuam proficiscitur ad vtsendum Christi sanguinem qui tum miraculis magno erat in pretio is autem perbenigne susceptus approbato Christi sanguine ob frequentia miracula ad Carolum proficiscitur vt hominem cognoscendae veritatis cupidum eius rei certiorem faceret But Leo being troubled with sedition departing from the citie goeth to Mantua to see the bloud of Christ which then because of miracles was in great price he being gently receiued hauing approued it to be the bloud of Christ because of many miracles goeth to Charles to certifie him of this matter being a man desirous to know the truth How say you now sir Detector haue you not detected your owne follie and ignorance to denie a storie written by one of your owne Chroniclers though here no mention be made of a wooden Crucifix which must bee supplied out of master Bale yet the substance of the storie we haue that Leo approued it which is all one as to say in his iudgement he decreed it for here is no consistoriall decree spoken of to be the bloud of Christ. 3. And if Platina be not of credit sufficient the like storie is brought in by Ioannes Monachus in the 2. Nicen Synod action 4. how a certaine Iew succeeding a Christian in his house found there the image of Christ which hee with other Iewes running vpon doe wound it on the side and thereout issued as much bloud as filled a great Hydrie a water tankerd or bucket by the which bloud the sicke were healed and many miracles wrought and thereof was sent in glasses to all parts of Asia Africa Europa and the tale endeth thus Hic est sanguis ille Dominicus qui apud plerosq repertus dicitur This is the Lords bloud which is said to haue been found with many This Synod with the acts thereof was ratified by Adrian 1. the immediat predecessor of this Leo 3. so that it seemeth more likely that hee by the example of Adrian might giue credit and approue the like fable done at Mantua Now let any indifferent man iudge which of the two hath vented the shamelesse lie the defender in reporting as hee findeth or the detector in malicious denying of that which he ignorantly knoweth not he must learne to be more cunning in histories before hee take vpon him to find fault with historical reports Sure whether he be broad or chittefaced I know not for he neither telleth vs his name nor dareth to shew his face yet by his shamelesse writings we may as well discerne him as by his bold face to whom that sentence of Augustine may fitlie bee applied though not altogether in his sense Libri tui pene totum te nobis exhibent si enim propterea te non nouimus quia faciem corporis tui non vidimus hoc modo nec ipse te nosti nam tu quoque non vides eam Your bookes doe shew you whollie what you are for if wee therefore know you not because wee haue not seene your face neither do you know your selfe because you see not your face August epist. 9. Hieron We need no better glasse to shew the Libellers audacious face then his immodest and slaunderous pen. The tenth Slaunder SYnops. pag. 609. The Masse promiseth sufficient redemption to the wicked that haue spent their life in drunkennes adulterie c. if they come to the Church and heare a Masse and take holie bread and holie water or finde a soule Priest or giue somewhat to the Priest to doe penance for them though they neither pray nor repent nor heare the word preached For this the Libeller crieth out a shamelesse mate a notorious lie c. and Roger Holland that died for the Gospell who thus much confesseth of himselfe he calleth in derision holie Holland one of Foxes Martyrs runnagate Roger. The Defence FIrst as Plato bid Xenocrates a sowre and austere man to sacrifice to the Graces so

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 accept●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