Selected quad for the lemma: authority_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	church_n	scripture_n	testimony_n	11,640	5	8.8001	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

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

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

is read obtulit he offered Andrad in 4. defension 2. Bellarmine thus alleageth out of the canon of the Masse Quod tibi obtulit summus tuus sacerdos Melchisedech Which thy high Priest Melchisedech offered vnto thee libr. 1. de Miss cap. 6. 3. The Rhemists affirme that Melchisedech did offer in bread and wine Annot. in Heb. sect 8. It is false therefore that none of them reade obtulit be offered Secondly Bellarmine though he reade protulit he brought foorth yet vpon the vse of that word he groundeth the sacrifice of bread and wine and saith that it is idem quod offerre all one as to say offer the word 〈◊〉 iatsah signifieth to bring foorth yet it is alwaies saith he in the Scripture restrained to sacrifice lib. 1. de Miss c. 6. And againe wherefore with these words saith he brought foorth bread and wine are those ioyned and he was a Priest of the most high God Nisi vt intelligeremus panē vinum à Melchisedecho prolatum vt offerretur Deo but that wee should vnderstand bread and wine to haue been brought foorth of Melchisedech to be offered to God Let any indifferent man now iudge whether Bellarmine doth not by force of that word which is the same as he saith as to offer and the Rhemists which say Melchisedech offered in bread and wine establish the sacrifice of the Masse Both these lies then and vntruths are forged out of the Detectors malicious braine and shaped in his vncharitable conceit so that we may say to him in Augustines words Homini homo falsus docendus fallax cauendus prius magistrum bonum posterius discipulum cautum desyderat A false man is to be instructed a deceitfull to be auoided the first requireth a good teacher the latter a warie learner Academic 2. 5. Though I be out of hope to reforme this false slaunderer yet I trust the reader will take heede of such a deceiuer The third Slaunder SYnops. p. 63. of the latter edition because it is affirmed that the Communion in one kind was forged and inuented and decreed in the Councell of Constance not aboue two hundred yeeres agoe A grosse vntruth saith the Detector because both Thomas Aquinas and Alexander Hales long before allow the Communion vnder one kind and the same Councell of Constance saith it was consuetudo ab ecclesia diutissimè obseruata a custome long obserued of the Church The Defence FIrst who seeth not the cauilling spirit of this Libeller that hunteth after syllables and catcheth after words the defender was not ignorant that this superstitious vse of receiuing in one kinde was in hammering and deuising before the Councell of Constance but that it then onely began to be enforced and decreed as necessarie to be obserued of all that no Priest vnder paine of excommunication should minister vnder both kinds to the people so that the forging inuenting decreeing spoken of is vnderstood of the necessitie of so receiuing whereas it was free before which was first inuented forged and imposed by that Councell Secondly that no such thing was generally obserued before it is euident Concil Matisconens 2. can 4. celebrate about anno 600. and Concil Vormatiens can 31. anno 800. and Concil Bracarens 3. can 1. anno 670. or thereabout all which Councels allow the Communion vnder both kinds as they are alleaged Synops. pag. 560. to the which I referre the reader Thirdly Alexander Hales cited by the Libeller is alleaged by Bellarmine to bee of a contrarie iudgemēt to the rest of the Schoolmen whose opinion was that more spiritual fruite was receiued by communicating vnder both kinds then in one in 4. part sum qu. 53. memb 1. Fourthly what though this superstition might begin before the Councell of Constance yet it is cleere that it was but an humane inuention which is the thing the Defender would shew and this may appeare by the confession of the Councell it selfe that non obstante notwithstanding Christ did minister the Sacrament vnder both kindes of bread and wine c. similiter licet in primitiua ecclesia c. and likewise though in the Primitiue church this Sacramēt were receiued of the faithfull vnder both kinds yet for all this it was decreed that this custome was rationabiliter introducta brought in vpon good reason I say then with Augustine to this shamelesse gainsayer that laboureth to conquer with lies Non bonum est homini hominem vincere sed bonum est homini vt eum veritas vincat volentem quia malum est homini vt eum veritas vincat inuitum It is not good for a man to ouercome a man but it is good for a man willingly to giue place to the truth for it is euil for a man against his will to be ouercome of the truth epistol 174. So it were better for this slaunderer to be ouercome of the truth and to confesse his fault then to seeke to ouercome with li●s The fourth Slaunder SYnops. pag. 6● the name Christian was vsed in the Apostles time and by the Apostles themselues allowed but it is not certaine that the name Catholike came from the Apostles This the Libeller calleth a certaine vntruth and a lie because in the Apostles Creede we are taught to beleeue the holie Catholike Church and S. Iames Epistle hath the title of Catholike Epistle The Defence FIrst though it might be proued that the Apostles were the authors of the name Catholike yet is it not so certaine as that the name Christian came from them because this is directly expressed in scripture Act. 11. vers 26. The disciples of Antioch were the first that were called Christians but for the name Catholike no such proofe out of Scripture can be alleaged Wherefore in a charitable construction the words may be taken comparatiuely that one is not so certaine as the other The Creed called the Apostles is no Scripture but collected out of it and agreeable to it neither is it certaine whether it were made by the Apostles as it may appeare by that which Cyprian writeth of the article of the descension Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum c. It is to be knowne that in the symbole of the church of Rome it is not added he descended into hell nor in the Churches of the East Cyprian in symbol If then the Apostles by their Apostolicall authoritie had set foorth the Creed it had been great presumption afterward to haue added vnto it Pacianus also Epistol ad Symprosian thus saith Sed sub Apostolis c. But thou wilt say vnder the Apostles no man was called Catholike admit it was so yet graunt this when after the Apostles there were heresies c. did not the Apostolike people require their surname whereby they might distinguish the vnitie of the incorrupt people c. Pacianus seemeth here to grant that the surname Catholike was not vsed in the Apostles time let

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.

Bellarmine Augustine in diuers places and Hilarius Hippolytus Apollinarius See Tetrasty l. p. 142. 143. Bellarmine saith of Sozomene Eum multa esse mentitum that he lied in many things libr. 3. de poeniten cap. 14. Doth not the libeller himselfe grant as much We admit not the authoritie of one two or three ancient and holie fathers dissenting from the rest pag. 133. 3. But you thinke hardly that Luther should so speake of Gregories Dialogues he might well so doe because it is a booke full of fables and lies whereof the diuell is the author neither was it euer written by Gregorie for this Dialogue maketh mention of purgatorie fire lib. 4. dialog cap. 39. whereas Gregorie holdeth but two places after this life libr. 8. moral cap. 8. in these words Whether a good spirit or euill doe receiue the soule going out of the prison of the flesh it shall keepe it secum in aeternum for euer with it without any chaunge from whence being exalted it shall not be cast downe to punishment nor being drenched in eternall punishment shall ascend c. Hierome himselfe that learned father speaketh as hardly of one against whom hee had no greater cause Portat nequaquam vexillum Christi sed insigne diaboli He beareth not the banner of Christ but the ensigne of the diuell aduers. Vigilant Yet I excuse not whatsoeuer in the heate of affection might drop from Luthers pen. 4. But is not this a good argument Caluine Luther sometime refuse the Fathers Ergo the writer of SYNOPSIS speaketh contraries Secondly saith the Libeller Bellarmine in diuers controuersies plentifully citeth the fathers as in the controuersies of inuocation of Saints Pilgrimage Purgatorie vnto the which there is no answere at all but silence as Baal answered his suppliant seruants which bewraieth the insufficiencie of his booke and manifestly proclaimeth antiquitie on our side pag. 175. 176. Contrà 1. The writer of SYNOPSIS intending the profit not of the learned but of others thought it not so necessarie to handle at large the testimonies of the Fathers alleaged by the aduersarie 1. Because the booke would haue growne by this means to a greater volume then was fit for euery mans leasure to reade or their abilitie to reach 2. The treatise being in English to what purpose should Bellarmines quotations be produced in that language which the aduersary vnderstood not and so could not make answere 3. There be others that haue happily vndertaken that enterprise as that learned man whom the Libeller in his first part traduceth that Bellarmine shall not want worke 4. As Bellarmines authorities are omitted except in some principal controuersies so neither on the other side are our antiquities produced in such number as the writer out of his owne readings could haue alleaged otherwise then of their owne testimonies out of their Canons and writers specially vrged against themselues and turned vppon their owne heads 5. The speciall grounds both to confirme the trueth and conuince error in euery controuersie are to be taken from the Scriptures which hee thought most profitable for the instruction of the Reader and such places out of the Prophets and Apostles are specially and principally handled wherein hee followeth Hieromes aduise to Pammach Simplices epistolae tuae olent Prophetas Apostolos sapiunt non cothurnatam affectas eloquentiam nec more puerorum argutas sententiolas in clausulis struis Your epistles are plaine smelling of the Prophets sauouring of the Apostles you affect not curious eloquence nor as children hunt after sentences 2. Bellarmine in deede maketh great shew of antiquitie but most of his ancient testimonies are either out of forged authors or els impertinently alleaged or by him corrupted and falsified as to giue one instance for many his dealing in the controuersie of purgatorie euidently sheweth First the constitutions of Clemens Dionysius de ecclesiastic Hierarch Athanasius questions ad Antiochiam Gregories Dialogues the Liturgie of Basil Testament of Ephrem are all bastard writings which Bellarmine produceth as authenticall witnesses for Purgatorie Secondly Gregorie Nazianzen Eusebius Epiphanius Chrysostom Theodoret Theophylact Damascene are impertinently cited for Purgatorie who indeed make mention of praier for the dead but haue no one word of Purgatorie neither doth the Greeke Church beleeue that there is any purgatorie fire prooem ad concil Florentin Tertullian likewise Cyprian Ambrose Hierome are brought in to bee of the Iurie for purgatorie but they do not so much as mention it who so list to take view of their testimonies as they are cited by Bellarm. libr. 1. de purg cap. 6. Thirdly Bellarmine is found to be a falsifier as Bracarens concil 1. can 39. these words are added of his owne vt oraretur pro defunctis that praier should be made for the dead Likewise Concil 6. sub Symmacho these words are foisted in by Bellarmine Sacrilegium esse fraudare defunctorum animas orationibus That it is sacriledge to defraude the soules of the dead of prayer the Councell saith only it is sacrilege oblationes defunctorū ecclesiae auferre to take away the oblations of the dead from the Church and conuert them to other vses Wormatiens c. 10. is falsely alleaged Pro suspensis in patibulo esse sacrificandum That they must sacrifice for those that are hanged or els he had some new copie of his owne which he followed By these particular instances it may appeare what fidelitie Bellarmine hath vsed in other controuersies and how well antiquitie standeth of his side 3. Whereas it is alleaged that inuocation of Saints is prooued by Bellarmine by the Councel of Chalcedon confirmed by act of parliament Libel pag. 175. as though now by the lawes of this land it were lawfull to pray to Saints Our answere is that in deede the Church of England alloweth the decrees of the Chalcedon and of the other three generall Councels concerning the faith and their condemnation of the heresies of Arrius in the Nicen of Macedonius in the first Constantinop Nestorius in the Ephesine Eutyches in the Chalcedon but all the acts of this Councell for other matters it receiueth not 2. Neither is there any Canon or decree in this Councel extant of inuocation of Saints for that which Bellarmine bringeth is taken out of the colloquies and conferences and postscripts of the Councell not from the authoritie of any Canon or determination thereof 3. That which hee hath of the intercession of Proterius and of Flauianus Flauianus post mortem viuit martyr pro nobis oret Flauianus liueth after death let the Martyr pray for vs doth shew the opinion which they had that the Saints prayed for them which is another question Neither doth it follow that if it be graunted that the Saints doe pray for vs in generall not knowing our particular necessities not as mediators but as fellow members wishing the perfection of the rest of the bodie that therefore they should bee prayed vnto neither can it bee shewed that those Fathers made any supplication

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 cōfessio 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 profi●eth not y● dead because it is not done by themselues And y●t more euidently Serm. ad fratres in erem●● 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 mentiō of one Numidicus a Presbyter Qui