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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

expressed in other letters but in the common character as it standeth in the first edition pag. 566. lin 2. 2. The text onely then is not here vrged but an argument therefrom concluded and therein included that because a man is iustified without the workes of the law it followeth that he is iustified by faith alone So Origen inferreth vpon this place Dicit sufficere solius fidei iustificationem ita vt credens quis tantummodo iustificetur etiamsi nihil ab eo operis fuerit expletum He saith that the iustification of faith onely sufficeth that one beleeuing onely may bee iustified though hee haue fulfilled no worke lib. 3. ad Roman Say now that Origen also corrupteth S. Paul So likewise Ambrose in 3. ad Rom. Iustificati sunt gratis quia nihil operantes neque fidem reddentes sola fide iustificati sunt dono Dei They are iustified freely because working nothing nor rendring nothing they are iustified by faith onely by the gift of God Againe in 4. ad Roman Cum videant Abramum non ex operibus legis sed sola fide iustificatum When they see Abraham iustified not of the workes of the law but by faith only Ambrose thus concludeth only faith out of S. Paul without any corruption at all out of which Father I haue twentie like pregnant testimonies at the lest at hand for iustification sola fide by faith onely 3. Where you say there is no Scripture for onely faith though this place of the Apostle be equiualent to that speech yet somewhat to satisfie your contentious spirit I will name you such a Scripture as Luk. 8. 50. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beleeue onely c. and she shall be saued 4. Your euasion of workes that goe before grace that the Apostle onely speaketh of such will not serue your turne for euen such workes are excluded which God hath prepared for vs to walke in Ephes. 2. 8. 10. This was the old shift of the Pelagians as it should seeme which Hierome remoueth thus writing vpon these words By the works of the law shall no flesh be iustified Quod ne de lege Mosi tantum dictum putes non de omnibus mandatis quae vno legis nomine continentur idem Apostolus scribit dicens consentio legi Dei secundum interiorem hominem Which least you should thinke spoken only of the law of Moses and not of all the commaundements which are contained vnder this one name of the law the same Apostle writeth saying I consent to the law of God in the inward man c. ad Ctesiphont 5. Whereas S. Iames saith that a man is iustified of workes and not of faith onely 2. 24. hee speaketh not of that iustification wherby we are made iust before God but of the outward probation and testification thereof as it may appeare out of the 22. verse Was not Abraham our father iustified through workes when he offered Isaac his sonne vpon the altar But Abraham was iustified before God by faith at the least thirtie yeeres before Genes 15. 6. Abraham beleeued God and it was counted to him for righteousnes therefore by this worke his faith was proued and made knowne as the Angell saith Now I know that thou fearest God Gen. 22. 12. he was not thereby iustified before God This distinction of iustification Thomas Aquinas alloweth Iacobus hîc loquitur de operibus sequentibus fidem quae dicuntur iustificare non secundum quod iustificare dicitur iustitiae infusio sed secundum quod dicitur iustitiae exercitatio vel ostensio vel consummatio res enim fieri dicitur quando perficitur vel innotescit Iames speaketh here of workes following faith which are said to iustifie not as the infusion of iustice is said to iustifie but as it is said to be the exercise shewing or perfecting of righteousnes for a thing is said to be done when it is perfected and made knowne in epist. Iacob 5. 5. And no otherwise Origen saith that Abraham was iustified by workes Quia certum est eum qui verè credit opus fide● iustitiae operari Because it is certaine that hee which truly beleeueth doth worke the worke of faith and righteousnes lib. 4. ad Rom. Thus S. Paul and S. Iames are reconciled the one speaketh of our iustification that is the infusion of iustice before God which is by faith the other of the testification thereof by workes The 12. Corruption SYnops. pag. 532. I am the bread Ioh. 6. 35. the text is corrupted by leauing out two words of life which if he had put to his argument against transubstantiation had bin destitute of all force The Correction 1. IF it bee corruption of Scripture sometime for breuitie sake to leaue out a word you had best charge our Sauiour with that corruption who saith out of Esay The spirit of the Lord is vpon me Luk. 4. 18. whereas the Prophet saith of the Lord Iehouah 2. He might haue considered that the argument taken out of this scripture is set downe from Bellarmines report together with his answere lib. 3. de Euchar. cap. 24. argum 1. So that herein is no deceite nor corruption in rehearsing that which is by others propounded although it were graunted that some ouersight might passe in the first propounders which is not yet proued otherwise when this text is alleaged by himselfe all the words are expressed I am the bread of life pag. 509. lin 1. 3. It was not necessarie nor pertinent to adde the rest of the words neither haue they any aduauntage in putting of them to for where Christ saith I am the liuing bread or bread of life so he likewise saith this is my bodie pointing to the bread which is giuen for you but he gaue his liuing not his dead bodie for them As then Christ is not chaunged into bread when hee saith I am the bread of life but it is a figuratiue speech so the bread is not chaunged into his liuing bodie where he saith this is my bodie giuen for you But here of necessitie also a figure must be admitted as Augustine saith Corporis sanguinis sui figuram discipulis commendauit tradidit Hee gaue and commended a figure of his bodie and bloud to his Disciples Enarrat in Psal. 3. So Tertullian before interpreted this is my body that is a figure of my body lib. 4. cont Marcion So then as Christ is not materiall bread but spiritually so the bread is not his materiall body but likewise spiritually This comparison then standeth still betweene these two speeches though the word of life be supplied that in both a figuratiue kind of locution must be admitted The 13. Corruption THe Scripture saith that Christ was giuen onely for those that are giuen to him to whom he giueth eternall life Iohn 17. 2. the word onely is maliciously added Libell p. 278. The Correction 1. HEre not so much the sentence as the sense of the Scripture is applied doth the

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

the Libeller also giue him the lie and consequently his opinion must be this that the Apostles Creede was not then collected for there the name Catholike is found which hee admitteth not to haue been in the Apostles time in vse Thirdly is the Detector so ignorant that he knoweth not the title to be no part of the Epistle and therefore not to be of Canonical authoritie as the Epistle itselfe for if it were so the Fathers would not haue doubted whether S. Paul were the author of the Epistle to the Hebrues seeing it beareth that title in the originall as Tertullian doth ascribe it to Bernabas others to Luke or Clement as Hierome testifieth catalog scriptor Oec●menius also doth entitle it only the epistle to the Hebrues and so doth Hentenius a Papist translate it Wherefore the title of Catholike to S. Iames epistle proueth not that name to haue bin vsed in the Apostles time for the titles of the epistles and the postscripts were added afterward by those which copied them foorth I maruell then that the Libeller is not ashamed to accuse the author of a lie for saying it is not certaine that the name Catholike came from the Apostles I say with Augustine Miror si habet in corpore sanguinem qui ad haec verba non erubescit Imaruell if he haue any bloud in his bodie that blusheth not to vtter such words epistol 164. The fift Slaunder SYnops. p. 115. That the Fathers of the cruell Inquisition cannot erre is noted for an vntruth and bold assertion and an abominable lie The Defence FIrst what will not this vnshamefast Libeller dare to obiect charging the writer so vntruly and vnhonestly with a lie for this as though he had deuised it of his own head Master Fox out of a good author thus reporteth The Spaniards and especially the great Diuines there doe hold that this holie and sacred Inquisition cannot erre and that the holie Fathers the Inquisitors cannot be deceiued p. 930. col 2. edition 1583. 2. This further appeareth for that the Inquisitors doe minister an oth to the King and Nobles in these words Your Maiesties shall sweare that you will fauour the holy Inquisition and giue your consent vnto the same and that you shall not by any manner of meanes hinder and impeach the same p. 931. Ex quint. part Martyr Gallic impress pag. 474. Is it then like that they would absolutely bind Princes to maintaine their proceedings if they had not this conceit thereof that they could not erre for otherwise to require the Magistrates assistance to vphold their erronious and vniust censures if they tooke them to be such were a presumption intolerable yea and the decree of Vrbane the 4. were without all shew of reason Statutum ciuitatis c. That the statute of any citie is of no force where by the businesse of the Ioquisition is hindered Sext. decretal libr. 5. tit 2. c. 9. if so that they did thinke the Inquisitors could erre for then that exception should haue been inserted into the decree 3. It is Bellarmines position Concilia particularia à Pontifice approbata errare nonposse That particular Councels being approued of the Pope cannot erre libr. 2. de concil authoritat c. 5. But the particular Councels assemblies and commissions of Inquisitors are ratified and confirmed by the Pope Sext. decret libr. 5. tit 2. c. 11. Clemens 4. Ossicium inquisitionis contra haereticos c. Apostolica authoritate commissum The office of luquisition against heretikes committed by the Apostolike authoritie This then must be the conclusion from their owne principles that the Commissioners of the Inquisition cannot erre Thus are we and our brethren the Ministers of the Gospell charged with lying when we truly report the opinions of our aduersaries the Libeller must not thinke to carrie away the victorie with lies I may say vnto him as Aristippus to a Sophister that went away from him criumphing as though he had conquered him Abeo suauius te qui me refelleris dormit urus c. I depart to sleepe more sweetely then thou which hast refelled me So the defender being thus most falsely traduced shall finde more quietnesse of conscience then his accuser For as Hierome saith well Apud Christianos non qui patitur sed qui facit contumeliam miser est Among Christians not he that suffereth but he that offereth contumely is wretched Hieron Tranquill. The sixt Slaunder SYnops. pag. 227. The auncient manner of election vsed in Rome for a thousand yeeres together was that the Bishop there should be elected by the whole Clergie with the consent of the people and confirmation of the Emperor a notable vntruth because 23. of the Popes were martyred by the Pagan Emperors c. The Defence NO vntruth is here vttered at all 1. The writers meaning is plaine enough but that the Libeller is disposed to cauill not that continually without interruption that forme was obserued of election 1000. yeeres together but that it continued till 1000. yeers after Christ and all that while no other order was prescribed for the election of the Romane Bishop and so he expoundeth himselfe afterward pag. 228. lin 20. This was more then a thousand yeeres after Christ the words then are to be vnderstoode not inclusiuè as though that forme was perpetually and precisely kept all that time but exclusiuè that during that time no other order was instituted 2. And an indifferent reader may take these words to bee spoken not coniunctim ioyntly together as though euery one of those three the consent of the Clergie people Emperor were had in euery election but rather diuisim to vnderstand them sunderly that for 1000. yeeres one or more of those orders onely were vsed and none other And so it is euident that euen vnder those heathen Emperors the consent of the Clergie and people was required as Cyprian reporteth of the election of Cornelius Factus est Episcopus de Dei Christieius iudicio de Clericorum pene omnium consensu de plebis quae tunc affuit suffragio He was made Bishop by the iudgement of God and his Christ by the consent almost of all the Clergie and suffrage of the people then present Cyprtan lib. 4. epist. 2. 3 And yet more fully to stop the slaunderers mouth it were no hard matter to proue that those first 300. yeeres of the Pagan Emperours excepted the Emperour for a thousand yeeres did beare some stroke in the election of the Romane Bishop and was not vtterly excluded till the time of Clement the 5. about ann 1300. before which time the new deuice of election by the Cardinals only was not fully established as it may appeare by the constitution of Clement lib. 1. tit 3. ca. 2. Ne Romani electioni pontificis indeterminata opinionum diuer sitas aliquod possit obstaculum afferre c. Least the diuersitie of opinions vndetermined might bring some let to the election of the Romane Bishop By this Pope

the same instant of Christs death the soules of the Saints were beatificatae made blessed in 3. distin 22. quaest 3. And if the same day of Christs death their soules were in paradice according to Origens opinion I pray you what time had Christs soule to be in hell but onely by the vertue and power thereof which must bee Origens meaning Vnlesse you will say that Christs soule was in heauen and hell in two places at once which shift Bellarmine is driuen vnto saying It was not impossible vnto God to make Christs soule to bee in two places at once libr. 4. de Christ. anim cap. 15. All things are possible wee graunt vnto God but where hath hee any warrant out of Scripture of this his presumption 2. And that Origen meaneth not that Christ did fetch the Saints out of any such hell and place of darknes as they imagine it is euident by that which followeth within tenne lines after in the same Homilie where Origen vpon these words of the Lord to Iacob Genes 46. 4. I will bring thee backe againe Velut si diceret quia certamen bonum certasti fidem seruasti c. reuocabo te iam de hoc mundo ad beatitudinem futuram ad perfectionem vitae aeternae ad iustitiae coronam quam reddet Dominus in fine seculorum omnibus qui diligunt eum As if he should say because thou hast fought a good fight kept the faith c. I will call thee out of this world to the blessednes to come to the perfectiō of eternall life to the crowne of righteousnes which God shall render in the end of the world to all that loue him If blessednes then perfection of eternall life the crowne of righteousnes be in hell then Iacob went to hell otherwise not 3. Because exception is taken against that testimonie cited out of Origen vpon Iob who is thought not to haue been the author of that booke for the which I will not much contend though it be ancient and sufficiently shew the opinion of that time that Limbus Patrum was not generally held of the Fathers I will declare Origens iudgement out of other places of his workes as Tractat. 26. in Matth. Prophetis recedentibus ab hac vita corpora eorum in sepulchris erant animae autem spiritus in regione viuorum The Prophets departing out of this life their bodies were in the graues but their soules and spirits in the region of the liuing Againe tract 30. in Matth. vppon these words they shall gather the elect from the ends of heauen he thus saith Electi non solum illi qui ex aduentu Christi sunt sancti sicut quidam magistri haerese●s dicunt sed omnes qui à constitutione mundi fuerunt qui viderunt sicut Abraham Christi diem They onely are not the elect which are the Saints since the comming of Christ as some masters of heresie say but all they which from the beginning of the world saw the day of Christ as Abraham did If then the Patriarkes were in the region of the liuing and were elected I trust you will not say they were in hell that is not the region of the liuing nor yet a place for the elect 4. Neither did Origen only of the Fathers impugne your Limbus but others also Cyprian serm de mortalitat Ad refrigerium iusti vocantur ad supplicium rapiuntur iniusti The iust are called to a refreshing the vnrighteous are haled to punishment If hell bee a place of refreshing then the Patriarkes went thither Ambrose Qui in sinu Abrahae sedet susceptus à Christo est He that sitteth in Abrahams bosome is receiued of Christ. The Patriarkes then and Prophets were receiued of Christ for they were in Abrahams bosome he that is receiued of Christ is not I thinke in hell Augustine thus expoundeth these words Genes 49. 33. he was gathered to his people An forte populus non solum sanctorum est verum angelorum This people it may be is not only of the Saints but of the Angels huic populo apponuntur qui post hanc vitam Deo placentes fiunt to this people they are put which after this life please God quaest 168. super Geves Likewise epistol 99. Ne ipsos inferos vspiam scripturarum locis in bono appellatos reperire potui I could neuer finde in Scripture hell to bee taken in any good sense and there hee concludeth non esse membrum aut partem inferorum tantae illius faelicitatis sinum that that bosome of so great felicitie was no part or member of hell The Patriarkes then that were in Abrahams bosome by Augustines sentence were not in hell but in a place of great happines If they were not then in hell Christ could not fetch them from thence Wherfore it is a great vntruth which the Libeller hath vttered that all the Fathers yea Origen beleeued as wee doe that Christ in soule descended into that part of hell which is called Limbus Patrum 9. Ninthly whereas it is affirmed Synops p. 523. that there was no question about the reall presence for 1000. yeeres after Christ till the time of Berengarius who was sore troubled for maintaining the truth Hereupon it is inferred that the Church till that time generally beleeued the Reall presence before Berengarius taught the contrarie otherwise how could he haue fallen into any troubles at all if his doctrine had been consonant to that which was receiued before c. p. 188. Contra. 1. That till 1000. yeares after Christ no other presence was held of Christ in the Sacrament but spirituall to the faith of the worthie receiuer neither that his bodie and blood was otherwise eaten and drunke then by faith that the substances of the bread and wine remained after consecration it plencifully appeareth by the testimonies of Tertullian Irenaeus Augustine Ambrose Theodoret Hesychius Emissenus Bede Haymo Bertram Rabanus Maurus and others cited by M. Fox p. 1137. and 1138. it were too long to bring them in speaking here I desire the Reader to haue concourse thither 2 We haue our aduersaries confession for the antiquitie of this opinion Decr. p. 3. dist 2. c. 44. Non hoc corpus quod videtis manducaturi estis c. Ye shall not eate this bodie which yee see nor drinke that blood which they shall shed that crucifie me I haue commended vnto you a sacrament which being spiritually vnderstood shall quicken you c. 48. Suo modo vocatur corpus Christi cum reuera sit sacramentum corporis Christi It is called the bodie of Christ after a certaine manner being in deed a sacrament of the body of Christ. Dist. 4. c. 131. It is not to be doubted but euery faithful mā Corporis sanguinisque dominici participem fieri quando in baptismate membrum Christi efficitur To be made partaker of the bodie and blood of Christ when in Baptisme he is made a member of Christ so that

Christ is as well present in Baptisme as in the Eucharist which is not after a carnall manner but spirituallie Twentie such places might be alleaged out of their owne decrees Concerning transubstantiation also Cuthbert Tonstal saith Liberū fuit ante concilium Lateranense It was free before the Councel of Lateran and euery man was left to his owne coniecture libr. 1. de Euchar. Cusanus saith Quidam veteres theologi intellexisse reperiuntur c. Certaine auncient diuines are found of this mind that the bread in the Sacrament is not transubstantiate but clothed with a more noble substance Excitat libr. 6. How then is not the libeller ashamed to say that the doctrine of the Reall presence was generally beleeued before Berengarius taught the contrarie 3 At what time Berengarius impugned the Reall presence certaine superstitious Monkes as Lanfrancus Guimondus Algerius Fulbertus Hildebrand held the contrarie so that there was an opposition and partes taken then the Pope Leo the 6. not Leo 9. for the figure is mistaken and the Libellers skill did not serue him to correct it anno 1049. tooke part with the Monkes and their Monkish opinion and condemned the opinion of Berengarius So did Nicolaus 2. that suceeded not long after cause the said Berengarius to recant in a synod at Rome ex Wilhel Malmesburio de gest Anglor libr. 3. And this was the cause of Berengarius trouble because he opposed himselfe not against the auncient doctrine of the Church but against the new superstitious conceite of certaine Monkes with whom these Popes tooke part for their aduantage And this may appeare by the recantation of Berengarius reported by Gratiane that he did hold the same faith Quam Dominus venerabilis Papa Nicolaus haec sancta synodus authoritate Euangelica Apostolica tenendam tradidit Which the Lord and venerable Pope Nicolas and this holy synode by their Euangelicall and Apostolicall authoritie did deliuer to be held De consecrat distin 2. c. 42. This synode then was the first that decreed the carnall presence 4 Whereas Berengarius subscribeth to the fayth of Pope Nicholas the bodie and the blood of Christ Sensualiter in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri To be sensiblie and in truth handled by the Priests and broken and rent with the teeth of the faithfull how commeth it to passe that the Papists are now fled from this faith For Bellarmine dare not say that the bodie of Christ is chawne and rent of the teeth but the shewes and accidents of the bread and wine de Euchar. lib. 3. c. 10. And the contrarie to this faith of Nicolas is alleaged by Gratian out of Augustine dist de consecr 2. c. 47. Quid paras dentes ventrem crede manducasti Why doe you prepare your teeth and belly beleeue and you haue eaten Now let any man iudge whether as this challenger maketh his bragges antiquitie stand soundly with the Papists in the doctrine of prayer for the dead inuocation of Saints adoration of relikes prohibition of mariage Limbus patrum the Carnall presence it falleth out vnto him as Cato was wont to say Qui ridiculis rebus seriam impenderent operam in serijs fore ridiculos They which were serious in ridiculous matters should be ridiculous in serious so whereas in many friuolous obiections before this Sophister was very earnest and layd on load in this waightie contention about antiquitie he hath made himselfe ridiculous I wish rather that his eyes were opened that he might see the nakednes of their religion and how true antiquitie fauoureth them not Thus by iustifying their errors he doth adde vnto his fault as Augustine saith Nolens se esse reum addit potius ad reatum sua excusando peccata ignorat non se poenam remouere sed veniam He that will not be guiltie doth adde to his guiltines and he little knoweth that he doth not remoue the paine but the pardon de continent c. 5. The 9. Contradiction SYnops. p. 924. He that is once the sonne of God is alwaies to the end this doctrine is noted to be 1. dangerous 2. false 3. contradictorie to it selfe The Reconciliation FIrst it is dangerous saith he that whereas it is said that the children of the faithfull are holy euen before they be baptized and so consequently can neuer fall out of Gods grace it spurreth to all desperate villanie as to too much experience hath taught vs. Contra. 1. The Children of the faithfull are said to be holy not in respect of their eternall election as though all such were sure to bee saued but in respect of the outward coueuant made to the Church whereof they are members being the seed of the faithfull and therfore this is impertinently alleaged and it is as simply inferred that because the children of the faithfull are holie as the Apostle saith 1. Corinth 7. 14. Ergo they cannot fall out of Gods grace 2. Not the Protestants faithfull assurance of saluation but popish religion spurreth some to all villanie as this land hath had too wofull experience in their conspiraci●s treacheries rebellions and traiterous practises both against their Prince and Countrey though God be thanked they haue failed of their wicked hope Assurance of saluation breedeth not carnal securitie but godly carefulnes that they may walke worthie of their calling as the Apostle saith We are chosen in him c. that we should be holy Ephes. 1. 4. And if Princes that should giue securitie of their goods to their subiects were able to guide their hearts and keepe them in obedience as God doth gouerne the elect there were no daunger 3. This disputer ignorantly confoundeth two questions one of the certaintie of election before God the other of the assurance thereof to our selues the first is here affirmed and grounded vpō that text Io● 13. 1. Whom God loueth he loueth to the end which text he is neuer able to answere and therefore windeth himselfe to another matter of assurance of saluation but that our election is certaine in Gods eternall decree the popish Diuines themselues doe graunt as Thomas Aquinas Peter Lombard Gratian Espenceus as they are alleaged Synops. pag. 824. and I know none of learning amongst them that denie it but this brabler that euery where proclaimeth his owne ignorance Secondly where that text is vrged Galath 5. 4. Ye are euacuated from Christ which are iustified by the law ye are fallen from grace to prooue that election may bee lost the answere is soone made 1. They which seeke for iustification by the law are said to fall from grace not of election before God but in respect of their apparance vnto men in losing and falling away from the meanes which should bring them to saluation As Ambrose saith writing vpon these words of the Lord to Moses Exodus 32. 33. Him that sinneth will I blot out of the booke of life Secundum iustitiam iudicis

speaketh of and that which they vse 1. He saith Fideles quando moriuntur paululum à nobis abire transire ad meliora That the faithfull that die goe away for a while and passe to a better place Ergo not to purgatorie for that is no better place neither is it fidei gaudium a reioy cing or ioy of faith as Augustine also saith that our friends goe to be tormented in purgatorie they thē praied not for the soules of the dead as broyling in purgatorie as the Church of Rome doth 2. Whereas Augustine saith This receiued from our fathers the whole Church obserueth that for those which die in the communion of the bodie and blood of Christ when as they are rehearsed commemorantur in their place ad sacrificium ipsum at the sacrifice it should be prayed for He gathereth from hence that this was the generall practise of the Church to pray for the dead whereas this onely is shewed that their names that were departed were commemorated in the sacrifice or Sacrament so called because then they offered vp the spirituall sacrifice of praise thanksgiuing whereof it is called the Eucharist and this commemoration and commendation of the dead both which words Augustine vseth here was as the common prayers requests and desires of the Church for them 3. He saith here that mortuis noua merita non acquiruntur that new merits are not by these prayers obtained for the dead If the simple people were so taught in the popish church they would not greatly care for their Masses and Dirges when they are gone but Augustine for that thus answereth that while they liued they obtained vt possint eis haec vtilia esse post mortem that these things may profit them when they are dead But I pray you if the worthines of the dead while they liued do make the prayers of the liuing auaileable was it not much more effectuall to make their own prayers auaileable for themselues while they liued that they should not neede any prayers when they are dead This deuice will slake the prayers of the liuing one for another for if it bee so that my acceptance with God maketh another mans prayers acceptable for me and he rather doth not make me better accepted with God what neede should I haue of his prayers seeing my acceptance with God will as soone make mine owne prayers acceptable as the prayers of another Yea further let this be marked that their Masses are not auaileable for the dead absolutely but with a condition if they were worthie while they liued to haue Masses said for them when they are dead then the vertue and worthines of your Masses must depend vpon the vertue and worthines of those for whom they are said or sung If you would open this secret to your blind ignorant people they would little regard your Trentals Obites Masses of Requiem when they are gone 4. It then appeareth that if the Church vsed to pray for the faithfull gone to heauen if they made commemoration and rehearsall of them yet thinking that they procured no new merit or fauour for them then it followeth that those prayers were not made vpon any necessitie but rather of a tender compassion piety and pitie toward the dead as Augustine here calleth them piae chordae charorum the tender and deuout hearts of their deare friends Thus much Augustine sheweth Confess lib. 9. cap. 13. that his mother dying Tantummodo memoriam sui ad altare tuum fieri desyderauit Onely desired that remembrance of her might bee made at thine altar and no otherwise And though Augustine prayed for her he saith Credo quod iam feceris quod rogo sed voluntaria oris mei approba Domine I beleeue that thou hast alreadie done that which I pray for but approue the voluntaries of my mouth He therfore prayeth for his mother rather to shew his pietie and dutie toward her then of any necessitie Thirdly now because this vncharitable Censor vaunteth of Augustine as being wholy theirs for prayer for the dead I will therefore at large shew what may be gathered out of that learned Fathers workes concerning this matter and draw from thence most strong and inuincible reasons against this superstitious vse First it is superfluous to pray either for the blessed in heauen or damned in hell as Augustine saith Qui orat pro martyre iniuriam facit martyri qui orat pro damnatis nequaquam impetrabit Hee that prayeth for a martyr doth wrong to the martyr he that prayeth for the damned shall not obtaine ad fratres in erem serm 42. But after this life all are either in heauen or hell blessed or damned because there are but two places after this life Duae habitationes vna in igne aeterno altera in regno aeterno There are but two habitations one in euerlasting fire another in the euerlasting kingdome de verb. Apost ser. 18. Beside these two places Tertium penitus ignoramus imo nec esse in scripturis sanctis reperimus The third place wee are vtterly ignorant of nay we finde it not in the holie Scriptures But it will bee obiected that Augustines meaning is that there shall be but two places at the day of iudgement not presently after this life Ans. Augustine saith Sub omnipotentis manu tria sunt facta habitacula primum regnum coelorum imum infernus medium mundus praesens There are three tabernacles made by the hand of the omnipotent the first the kingdome of heauen the lowest hell the middest this present world cap. 1. de triplie habitac He speaketh of the places that are now present but if this book shall be doubted of he saith in another place in Psal. 57. Est quaedam poena futura ignis gehennae ignis aeternus futura enim poena duas habet species aut inferorum est vbi ardebat diues ille c. altera est in fine de qua audituri sunt c. There is a certaine punishment to come the fire of hel fire euerlasting this punishmēt to come hath two kindes either it is hell where the rich man burned c. another shall be in the end whereof they shall heare which shall be placed at the left hand goe into euerlasting fire What now is become of your third kind of fire and punishment in purgatorie The conclusion followeth that it is in vain and superfluous to pray for the dead seeing they are either in heauen or in hell Argum. 2. If nothing profit the dead but what they did themselues when they were aliue then the prayers of the liuing cannot profit them now they are dead for it is none of their acts neither are they now aliue But the first is true by the testimonie of Augustine Ad spiritus mortuorum non peruenit nisi quod viui secum fecerunt c. Nothing commeth to the spirits of the dead but what they did with themselues being aliue if then they