the Monks of Weingart and Bellarmine's own Testimonie of their forging of Chrysostome's Homilies on Marke cited by the Rhemists for monasticall lyfe Againe in the works of Fulbertus B. of Chartres published at Paris anno 1608 fol. 168 are set downe these words of Augustine Vnlesse yee eate saith Christ the flesh of the Sonne of man and drinke his Blood yee shall haue no lyfe in you Facimus vel flagitum videtur jubere figura ergo est dicet haereticus praecipiens passioni Domini esse communicandum c. That is Hee seemeth to command a great wickednesse it is therefore a figure will the Hereticke say requyring vs onely to communicate with the Lord's Passion and sweetly and profitably to lay vp in our memorie that His flesh was crucified and wounded for vs. Remarke then how the publisher hath put in of his owne these wordes dicet Haereticus into Augustine's Testimonie cited by the fore-saide Fulbertus and by so doing thinking to meete with the Hereticks of this time as hee calleth vs was not a-ware that hee made Augustine lyke-wyse an Hereticke for Companie whose verie words these are and no other mans Lib. de doct Christ. cap. 16. Like-wise Gratian relating the second Councell of Cavaillon their words concerning Confession setteth them downe thus Quidam veve sacerdotibus confitenda esse percensent ut tota fere sancta Ecclesia That is But some are of mynde that our sinnes are to bee confessed vnto the Priest as almost the whole holie Church thinketh But that these wordes ut tota fere sancta Ecclesia are favourablie added for Popish Confession to insinuate that the same was a catholicke doctrine and practise in the Church then not onlie the preceeding wordes comprehending the whole Greeke Church their minde in the contrarie verefieth Qui Deo solummodo confiteri peccata dicunt saith the Canon That is Who sayth that sinnes should bee confessed onelie to God but also the Note vpon this place of their Canon Law latelie published by Gregorie the 13 freelie granteth that these words ut tota fere sancta Ecclesia are added and are not neither in the Capitular nor Councell What forged and farsed Additions like-wise are everie-where through-out S. Cyprian's workes put in by that impudent Patcher Pamelius let that Edition of his of S. Cyprians workes conferred with ancient Copies as Gulartius hath verie well observed them to all men testifie one example where-of I will onelie instance of the alleadgeance of a testimonie of S. Cyrian's of that Edition adduced for the Pope's Supremacie in a written Popish Pamphlet sent of late to a Brother of our Presbyterie to answere vnto and which for evidence of the trueth there-of wee yet keepe beside vs containing foure grosse Additions even in one onelie Testimonie besides a most fraudfull Alteration of most materiall words The Testimonie then or S. Cyprian printed amongst them-selues of olde as I haue the Booke to exhibite is thus The Lord speaketh thus to Peter sayeth Cyprian I tell thee sayeth Christ that thou art Peter and vpon this Rocke I will build my Church c. And Hee sayeth vnto him againe after His Resurrection Feed My Sheepe And albeit after His Resurrection marke this he gaue a-like power to all His Apostles and said As My Father sent Mee so sende I you receiue the holie Ghost to whom ye forgiue sinnes they shall be forgiven c. Yet that Hee might manifest that vnitie should bee amongst them by His authoritie Hee disposed it so that the beginning of this Vnitie should bee at one yet were the rest of the Apostles the verie same as was Peter remarke this againe endued with alike fellowship both of Honour Power but a beginning proceedeth from Vnitie that it may bee showne that Christ's Church is one Thus we may see that this Testimonie sincerelie cited and considered maketh no wayes for Peter's Supremacie of Iurisdiction over the rest of the Apostles or the Pope's as his Successor over all other Bishops but is flat agaynst the same seeing it is sayde That the rest were the same as hee was and all had the a-lyke or equall power as hee had But this fore-sayde Testimonie as it is clowted and clamped and by him who out of his Pamelius hath cited and set downe the same with his owne hand is thus Loquitur Dominus ad Petrum c. that is The Lord speaketh thus to Peter saith Cyprian I say vnto thee sayeth Christ that thou art Peter and vpon this Rockâ— I will build my Church c. And Hee sayeth to him agayne Feede my Sheepâ— Super illum unum aedificat Ecclâ—siam 〈◊〉 illi pâ—scendas mandat oves suas that is Vpon him alone did Christ build His Church and to him onelie recommended Hee His Sheepe to bee fed This is the first Addition to this Testimonie And al-be-it sayeth Cyprian after His Resurrection Hee gaue equall power to all His Apostles and sayeth As my Father sent mee so send I you and to whom yee forgiue their sinnes they shall bee forgiven c. Yet that Hee might manifest that Vnitie that should be amongst them Vnam Cathedram constituit that is He appointed one only Chayre to bee sayth the clowting Tinker And by His authoritie He disposed it so sayeth Cyprian that the beginning of this Vnitie should bee at one yet were the rest of the Apostles the verie same as was Peter endewed with the lyke Priviledge Honoris Potestatis sayeth Cyprian that is of Honour and Iurisdiction But Honoris Dignitatis sayth our metamorphosing Exchanger nimirum ante illa verba Christi ad B. Petrum Pasâ—e Oves meas that is And the rest of the Apostles had this honour of equall dignitie onelie before these wordes of Christ were spoken to Peter saying Feede my Sheepe This is the third new Patch But a beginning proceedeth from Vnitie sayeth Cyprian primatus Petro datur that is And the Primacie is given to Peter sayeth our false Recorder in Cyprian's name that Christ's Church may bee showne to bee one sayeth Cyprian Et cathedra una monstretur that is And that lyke-wyse one Chayre to wit of Infallibilitie may bee demonstrate sayeth this monstrous Mungrell Thus haue they sowne in their Tares in anothers Fielde thus also haue they put in their Colloquintida in the Pottes of the Lord's Prophets and the Asse hath joyned to plow with the Oxe together And by so doing they haue made the workes of manie ancient and worthie Wryters lyke Hermophrodites which are hardlie knowne to which Sexe they inclyne most joyning their newe Clowt to the others graue Garment and so marring both Colour and Credit of the whole Vesture Secondlie examples of Popish purging from the Fathers AS in the former Examples we haue seene their illicite Lincie-wolsie mixture of Addition So wee will show now God willing how these cunning Arithmeticians are as perfect in their manner of Substraction and so cannot
haue beene conceived in Originall sinne and so all agree that by the word All the whole race of Adam are included that ever were procreated betweene Man and Woman But the Romanists will no-wyse acqulesse to this exposition because they vvill haue the Virgin Maries conception without originall sinne and â—o contrarie to the exposition oâ— all the Fathers will haue her excluded Where also it is to be noted that seeing no Graduate in Divinitie is promoted in Paris without giving a solemne Oath to mayntayne this Priviledge of the Virgine Marie and that this Text and exposition there-of is close contrarie there-to as also to that Ordinance of their owne Councell for exposition of Scripture according to the vniforme consent of Fathers Therefore it will clearly follow that they sweare both to impugne Scripture Veritie as also consenting Antiquitie together with their Popes and his Councells authoritie Stella in lyke manner expounding the 21 verse of the 10 chapter of Luke saith All the Expounders whom I could commonlie see eyther of ancient holie Doctors or of recent Divines all these and their Commentaries declare that the word confiteâ—or is not taken heere for Confession of sinnes but for that sayeth hee which wee call Thanks-giving Commending or to blesse c. Notwithstanding this meaning of theâ—â—s can neyther agree with the wordes nor could it ever satisfie anie-wyse my mynde Agayne Maldonat commenting on Matthew 26 29 where our Saviour sayeth I will not drinke hencefoorth of the fruite of the Vine sayeth thus Origen Cyprian Chrysostome Epiphanius Ierome Augustine Beda Euthymius and Theophilast all these referre those wordes to Christ's blood or that which was so called in the Sacrament but I cannot be perswaded sayeth hee that they can bee referred to the Blood of Christ. Because he forsooth would haue them vnderstood of the common Cuppe before the institution of the Sacrament to avoyde the force of this Testimonie agaynst Transsubstantiation In lyke manner expounding these wordes for Papall Supremacie Thou art Peter and vpon this Rocke I will build My Church hee sayth thus of the interpretation of Fathers expounding the Rocke not to be Peter but Christ Him selfe or that Confession of Fayth which was made of Christ. This meaning sayeth he of these words seemes not to me to be the true meaning which all other Fathers thinke to be so whom ever I remember to haue read except onlie Hilarie Also for mayntaynance of the same Supremacie commenting on the subsequent Verse Neyther will I interpret sayeth hee that this which is spoken heere to Peter is spoken also in the same sense to the other Apostles Whatsoever thou loosest on earth shall be loosed in Heaven altho I see all Interpreters except Origen onelie to bee of that mynde More-over commenting on Matth. 11 13 which speaketh of Elias that was to come meaning Iohn the Baptist hee sayeth Almost all the Fathers so expound that place but this their exposition is not fit enough And why But because the Iesuit would haue Elias yet only to come in the reigne and time of their conceited Antichrist Last of all expounding these words of Matthew All men cannot receiue this Saying after that he hath adduced the interpretation of the Fathers thereon to be this Non omnes praestare possunt ut sint sine uxore quia carent dono continentiae that is All men cannot attayne to this that they may be without a wyfe because they want the gift of chastitie hee concludeth Sic fere omnes exponunt quibus equidem ego non assentior that is Indeede almost all Interpreters so expound with whome not-withstanding I doe not agree And why But because hee is a Pleader agaynst this Text and the exposition of Antiquitie for forced single lyfe and the Vow of Continencie Agayne in the exposition of the last Commandement when Bellarmine hath adduced a number of Fathers holding that Commandement Thou shalt not covet c. to be but one entire CommandemeÌ„t and not divisible in two as the Papists make it to make vp ten confounding the first and second for defence of their Imagerie hee rejecteth al their judgements as grosse and erronious In lyke manner when he hath adduced the expositions of all the Fathers which they giue on that place of the Corinthians 1. Cor. 15.29 where-by hee would establish Purgatorie because they serue not for his purpose hee roundlie therefore rejecteth them all calling them haske and both false and forced and therefore taketh one of later Forgerie more suteable to his mynde Agayne when Cardinall Tolet in the exposition of Iohn 7 37 hath adduced Chrysostome Euthymius and Theophilact their agreement in one yet this is his censure saying that their exposition is both forced and vnfit and therefore hee professeth not to follow it anie way Last of all thus sayeth Cardinall Cajetan of the exposition of Scripture in generall Let no man abhorre sayth hee any new sense of Scripture for this cause because it disagreeth froÌ„ the ancient Doctors but let him search more nearlie the Text and coherence of Scripture and if hee finde agreement let him prayse God who hath not tyed the exposition of Scripture to the meaninges of ancient Doctors but to the integritie of Scripture it selfe How-so-ever then Bellarmine braggeth of their syde that they follow the consent of Fathers falselie imputing to vs that wee onelie followe our owne exposition yet wee see heere-in that it may bee justlie sayde vnto them that of the Poet Mutato nomine de te fabula narretur Their owne Cardinall Baronius besyde their fore-named practise confessing clearlie that al-be-it the holie Fathers whom we sayeth he for their heavenlie learning worthilie doe call The Doctors of the Church were evidentlie endewed beyond others with the grace of the holie Ghost yet in the exposition of Scripture the Catholicke that is the Romane Church doeth not ever and in all thinges follow them CHAP. IIII. How contumeliouslie they deale with the Fathers and especiallie first with those of the Greeke Church conjunctlie and in Councell IT is reported of Pelagius that even when he most disagreed from the Orthodox Fathers of the Primitiue Church yet in his third Booke for Free-will hee soothed vp his Heresie and thought to amaze all men with his prayse of Sainct Ambrose Blessed Sainct Ambrose that Bishop sayeth he in whose bookes the Romane Fayth especiallie appeareth who lyke a beautifull Flowre shyned amongst the Latine Wryters and whose Fayth and most pure vnderstanding of the Scriptures the verie Enemie himselfe dare not reprehende Even so our Adversaries when they most disagree lyke-wyse from the most ancient Fathers and primitiue Councels yet how they doe soothe vp their Errours But with the lyke Salue alleadging the holie Fathers and famous Councels of the primitiue Church al-to-gether to make for them and therefore they highlie extoll and advance them But as Ambrose not-with-standing made agaynst his Prayser Pelagius So doe the Fathers
bee esteemed Now to resume if with imputations onelie of double Dissimulation conjecturall Lenitie damnable Heresie rash Inconsideratenesse seducing Errour and such lyke wee should thus aunswere the Testimonies of Fathers consenting clearlie with Scripture affirming them vnworthie of Christian approbation of honest mens trust wyse mens regard or Fatherlie Authoritie what clamours of Indignitie done to Antiquitie should wee heare of our opposed Partie forgetting that Precept of Equitie Quod tibi fieri non vis alterine feceris CHAP. V. How the Romanists deale with the Latine Fathers conjunctly and apart AS Canus sayeth of the Fathers in generall The canonick Authors sayth he as they are supream heavenlie and divine so they keepe a perpetuall and firmè constancie of trueth but other holie Wryters being inferiour and humane they erre some-times yea and bring foorth Monsters against the convenient order and ordinarie course of Nature So doth Alphonsus de Castro declare that they are oftentimes found coÌ„tradictorie to themselues saith he the particular examples where-of Iansenius in his Concordance of the Evangels hath laboured to show in Ierome Ambrose and Augustine Like-wise with levitie and inconstancie thus doeth both Bellarmine and Alphonsus brand holie S. Ierome who when hee is objected vnto them against their Pompaticall and Papall Hierarchie alleadging no difference to bee in Scripture betweene a Bishop and a Presbyter Bellarmine answereth Est autem observandum Hieronymum in hâ—c sententia non adeo constantem videri That is It is to bee observed sayeth hee that Ierome in this point seemeth not to bee so constant as hee should bee The like sayeth Alphonsus in these wordes Ex quibus verbis apparet B. Hieronymum sibi ipsi in hac parte minime constare That is By which words it is evident that S. Ierome was no wise constant in this point Yea more-over when Ierome is produced consenting with a number of Fathers whom their Medina nominateth to prooue the same point that primitiuelie a Bishop and Presbyter were all one Bellarmine answereth grossely giving him the Lie saying Videtur revera Hieronymum in ea opinione fuisse quae falsa est That is It appeareth indeede that Ierome was of that opinion but yet the same is false After the same manner doeth Pigbius also vse Augustine whose doctrine when hee hath brought in two pointes concerning originall sinne agreeable to Scripture yet thus he speaketh thereof Quae Augustini sententia sayth hee non solum incerta sed falsa est That is Which doctrine of Augustine's is not onlie vncertaine but lyke-wyse vntrue or false Yea little lesse vnreverentlie doth Bellarmine vse one of their own Popes to wit Pius the secoÌ„d whose testimony when we oppose against Papall Supremacie proving that no such thing was knowne nor acknowledged in the primitiue Church the fore-saide Pope testifying Quod ante Nicenam Synodum parum respectus habebatur ad Romanam Ecclesiam That is That little regard was had to the Romane Church before the Councell of Nice Bellarmine thus answereth Quae sententia sayth he partim non est vera That is Which declaration of his heere-in is in a part false and vntrue Agayne when Tertullian is produced agaynst the Pope's infallibilitie proving Pope Zepherin to haue beene a Montanist Bellarmine answereth roundlie That Tertullian is a Liar saying Non est omnino Tertulliano hac in parte fides adhibenda that is In that matter there is no credit at all to bee given to Tertullian So lyke-wyse when the same Tertullian is adduced for proving Christian libertie in fasting Bellarmine answereth thus Tertullian saith hee in that booke expoundeth the Catholicke Doctrine after that manner as at this tyme the Lutherians vse that is everie-where mixing in Calâ—mnies and Lies More-over when Augustine in his Retractions interpreting the Rocke where-on Christ was to build his Church is adduced agaynst the Papists to signifie not Peter but CHRIST Him-selfe Bellarmine answereth Ex sola ignorantia linguae Hebreae esse deceptum that is that Augustine was deceived heere-in onelie by his ignorance of the Hebrew tongue And agayne when he is produced agaynst Transsubstantiation showing that Christ's wordes saying I will not drinke hence-foorth of the fruit of the Vine were spoken of the consecrated Cup Bellarmine answereth Augustinum non expendisse hunc locum diligenter that is that Augustine did not weigh or consider this place diligentlie to wit not so friendlie for the Pope's behoofe and his Darling of Transsubstantiation which was hatched after In lyke manner when the foresayde Augustine and Pope Gregorie's expositions on 1 Cor. 3 13 are adduced showing by that Fyre which is spoken of there are meaned the Troubles of this lyfe and no other Fyre of Purgatorie Bellarmine summarilie goeth to worke and sayth Sed hoc jam rejecimus that is But as for this exposition of theirs sayth hee wee haue alreadie rejected it And when hee hath showne how many ancient and famous Authors haue vehementlie oppugned their ydle begging Orders yet he answereth At â—ihileminus vitam mendicantium tanquam sanctam perfectam approbarunt multi Pontifices that is Not-with-standing of all those Ancients and Authors it is enough that manie Popes haue approved the lyfe of begging Friers as holie and perfect Yea more-over when both a Romane Councell and a Romane Pope are produced forbidding the vayling of Nunnes before 60 years of age according to that Apostolicall Precept of receiving of Widowes Bellarmine there-vnto answereth His non obstantibus licere in quacunque aetate si adsit usus liberi arbiâ—rii talia vota nuncupare that is Not-with-standing of all that is alleadged to wit out of Scripture Councels or Fathers it is lawfull sayeth hee of what age so-ever they bee provyding that they haue the vse of Free-will to vnder-goe such Vowes I omit how hee answereth the Authorities of other Fathers onlie with imputation of Ignorance and want of Learning vnto them when they are objected as where hee sayeth Procopius was a better Orator than a Divine sayeth hee Lactantius also was better seene in Cicero's Bookes than hee was in the Scriptures and Victorius was indeed sayeth hee a Martyr but he wanted Learning To conclude therefore if with baser Money anie can bee payed who exacteth Satisfaction to the Testimonies of Fathers than you see by our Adversaries layde down heere let anie one judge Or if Imputations to those Auncientes of Monstrous Births crosse Contradictions grosse Errour light Inconstancie base Lying vilde Slandering blynde Ignorance carelesse Neglect with vndeserved Distrusting them and open Rejection can passe for currant eyther on their bare word to satisfie vs or to expresse their so much pretended and bragged of reverence to venerable Antiquitie then let Light and Darknesse and GOD and Beliall be agreed or as the Poet sayth Iungentur jam gryphes equis aevoque sequenti Cum canibus timidi venient ad pocula damae
Paris agayne apud Audoenum parvum Anno 1557 not one Syllable of them is to bee seene tho extant in the older Editions of the date of 1487 and after More-over Bertram who wrote in the 800 yeare of GOD agaynst Transsubstantiation then peeping out when in his Booke of the Bodie and Blood of Christ dedicated to the Emperour Carolus Calvus who set him a-worke hee hath clearlie in these wordes dashed that Babels Brood agaynst the Stone of solide holie Writ saying Thinges which differ one from another are not the same the Bodie of Christ which was dead and rose agayne and beeing made immortall dieth no more Death having no more dominion over it it is nowe ever-lasting and not subject to suffering But this which is celebrated in the Church is temporall not ever-lasting it is corruptible and not free from Corruption But as they professe in the Expurgatorie Index of this Author when they haue essayed for escaping to invent some fyne Devyce and feigne some coÌ„modious Sense for them which is this to wit That this is meant of the Accidents or Formes of the Sacrament sayth he which are corruptible or of the vse of the Sacrament which continueth onelie in this present worlde and in that sense is temporall And when not-with-standing they see that this will not serue them in respect the whole scope of the Discourse is agaynst this Shift and tendeth to proue That it is not the naturall Bodie of Christ which was borne died and rose agayne which Christians externally receiue in the blessed Sacrament what then is their next Recourse Even this bankrout Shift Non male aut inconsulte igitar omittantur omnia haec that is It is not amisse then say they nor vnadvysedlie done that those things be left out al-to-gether Yea not onlie haue they paired away parcels but as shall bee showne God willing heere-after they haue razed and bereaved vs of whole Records and entire Treatises that haue made against them And as Erasmus in a word tolde vs before who were those Aegyptian Flies who were the Corrupters of the wholesome travels of ancient and holie Authors in the Church of CHRIST before the noysome Crew of Iesuiticall Frogges with more whoorish fore-heads eased that filthie Swarme and being the last Emissaries of that false Prophet vnder-tooke that Taske So to confirme the trueth of Erasmus speach I will heere relate one onlie proofe there-of which that learned Father B. Vsher helped to discover In the yeare 1616 one Petrus Stuartius set foorth at Ingolstadt amongst other Treatises one especiallie of Rabanus Maurus Archbishop of Mentz called his Penitentiall in the 33 Chapter whereof answering to a question of a Bisshop named Heribaldus concerning the Eucharist what became of it after it was consumed after the manner of other Meates and sent into the Draught Rabanus hath these wordes Pag. 669 Some of late sayth he not holding rightlie of the Sacrament of the Bodie and Blood of our LORD haue saide That the verie Bodie and Blood of our LORD vvhich vvas borne of the Virgine Marie and in which our LORD Him-selfe suffered on the Crosse and rose againe from the Graue Against which Errour writing vnto Abbot Egilius According to our abilitie wee haue declared sayth hee what is truelie to bee believed concerning CHRIST'S Bodie Heere wee see then that Rabanus tongue is clipt for telling of Tales as sayth that former Father first therefore wee must see who is the Doer and next what are the words that are razed out Stevartius the publisher freeth him-selfe of the fact telling vs in the margent that hee found that blank in the manuscript Copie But whence had hee that manuscript Out of that famous Monasterie of Weingart saith he So that wee see clearlie that the Monkes of Weingart stand on the Chalke Next let vs see vvhat are the words that are razed B. Vsher as I said before hath helped notablie to cleare this to Posteritie thus In the Liberaries of that worthie Knight Sr Robert Cotton and D. Ward Mr of Sidney Colledge in Cambridge hee found a Treatise of the Sacrament of great Antiquitie as he reporteth beginning thus Sicut ante nos quidam sapiens dixit c. In which the Author laying downe the opinion of Paschasius Radbertus who was Bertram's Antagonist that the flesh which is received at the Altar is no other than that which was borne of the Virgine Marie and suffered on the Crosse and rose out of the Graue and is yet daylie offered for the life of the Worlde Contra quem sayth this Author satis argumentatur Rabanus in Epistola ad Egilonem Abbatem Ratrannas quidam libro composito ad Carolum Regem dicentes ali am esse that is Against vvhom both Rabanus sufficientlie doth reason in an Epistle vvritten to the Abbot Egilo as also one Ratrannus alias Bertramus in a Booke made vnto King Charles saying That it is another kinde of fâ—esh to wit Sacramentall Where-by we may now see what it is that these razed-headed Monkes of Weingart haue razed with their hands out of Rabanus Penitentiall seeing vvee are given to vnderstand by this Author vvhat his opinion vvas in this point in his Epistle to Abbot Egilo And therefore that the fore-said blanke hath beene filled vp before vvith these vvords to vvit That the naturall Bodie of CHRIST is that selfe same Bodie which is by the mouth received at the Altar Against vvhich Errour sayeth Rabanus vvriting to Abbot Egilo vve haue according to our abilitie declareâ— vvhat is truelie to bee believed to vvit the cleane contrarie Thirdlie Examples of Popish Altering the words of the Fathers FIrst for proofe of this Practise as the thirteenth Chapter shall giue Instances of their Alteration of the wordes of a whole Convent of Fathers conveaned in Councell So how they deale with them particularlie let these Examples testifie Saynct Ambrose to show that Personall Succession is nothing without Succession of Doctrine sayeth Petri hereditatem non habeaâ— qui noÌ„ habent Petri fidem that is They haue not hereditarie Succession from Peter who keepe not Peter's Fayth But how is this Testimonie corrupted as is to bee seene in Gratian and in their later Editions For mayntayning the Pope onelie to bee the lawfull Successour to Peter and that such locall and personall succession is the Note of the true Church Petri hereditatem non habent qui non habent Petri sedem say they that is They haue not hereditarie Succession to Peter who haue not Pâ—ter's Chayre Where ye see Sedes put for Fides The Chayre at Rome for The Christian Fayth where-so-ever Lyke-wyse Bellarmine to establish the adoration of the Virgine Marie hee citeth Chrysostome translating that place of Genesis 3 15. Ipsa Shee which Chrysostome hath plainlie in the Greeke masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ipse or bee shall treade the head of the Serpent vnderstanding CHRIST and not the Virgine Marie Also to prooue the adoration of Reliques
those same Fathers agaynst them which they obtrude vnto vs as true 1. Disclayming some as counterfeyt 2. Alleadging of others That perhaps only they are so THE Rhemists call this an olde Tricke of Hereticks when they were preassed with the Testimonies of ancient Fathers to deny that those were the Authors but some others of a later age and Rose-weed the Iesuit sayth That this was a common Shift of Hereticks when they were straited with anie cleare Testimonie of Antiquitie to cry out That the booke was counterfeit or corrupt Evasionem saith Harding omnium miserrimam à ratione conjuetudine doctissimâ—rum alienissimam that is A most miserable sort of escaping saith hee and most contrarious both to Reason and Custome of the most Learned And yet notwithstanding how guiltie these Iesuiticall Impostors are of this Practise which they vpbrayde to others and how vnmindfull they are of that saying Omni vitio debet carere qui in alterum paratus est dicere let these few Examples that doe ensue testifie First Bellarmine as also the Rhemists to prooue the Pope's Supremacie as also Popish Reall presence bring their Testimonies out of S. Ambrose his Commentaries on Paul's Epistles and yet when wee object a place out of the same to proue that the Sacramentall Bread is the representatiue Bodie of CHRIST onlie Bellarmine plainlie then disclaimeth those Commentaries and saith they are not S. Ambroses Againe Bellarmine adduceth Augustine Ad Orosium against vs as the true Father to prooue Ecclesiasticus to bee Canonicall Scripture but declareth him counterfeyt when wee oppose him to him agaynst the Order of the Masse Arnobius also is brought foorth as a most ancient Father against vs in the matter of Free-will but disclaimed else-where when hee maketh against him as 〈…〉 and a miere counterfeit In like manner Augustine's Questions on the Olde and New Testament are produced against vs as Augustine's owne worke both to proue the Masse to bee a Sacrifice properlie in one place as also to be propitiatorie in another but are rejected by the same Bellarmine as counterfeit and hereticall when wee prooue out of the same That Sacraments conferre not Grace Ex opere operato Lyke-wyse Bellarmine citeth S. Basill's Questions to proue Monasticall lyfe and a man's incertayntie of his owne Salvation but when wee vrge agaynst them those same Questions agaynst their Distinction of Sinne into Veniall and Mortall he disclaymeth that book to bee Saynct Basill's but one Eustatbius Sebassenus a condemned hereticke More-over Bellarmine adduceth Saynct Cyprian's Sermon Le â—oena 〈…〉 poyntes of Poperie as Transsubstantiation the Sacrifice of the Masse and Purgatorie c. And yet when the same is objected agaynst their Mutilation of the Sacrament by taking away the Câ—p from the People he disclaymeth that Sermon to be Cyprian's but some vncertayne Author's Agayne Bellarmine produceth Chrysostome on Matthew to proue manie Popish poyntes as Monasticall lyfe Veniall sinnes Free-will Transsubstantiation Adoration of the Host and agaynst the Magistrates lawfull power in matters of Reâ—igâ—on But when wee proue out of that same Commentarie on Matthew the perfection of Scripture that the people should reade the same opposeth him in the matter of Matrimonie then he disclaymeth that worke to be Sainct Chrysostome's but some Hereticke's as hee pleaseth to style him In lyke manner Bellarmine bringeth out Clement's Recognitions for Free-will Harding bringeth him for Traditions and yet when they are alleadged agaynst the Pope's Succession to Peter proving that Peter died not at Rome then hee disclaymeth them as Apocryphall and counterfeyt Damasus lyke-wyse an ancient Pope his Pontificall is cited by Bellarmine to proue the tyme of Peter's sitting at Rome and for the setting vp of Images in Churches but is rejected as a Counterfeyt of vncertayne authoritie when out of the same wee proue that Linus whome they make Pope after Peter Clement died before Peter him-selfe so improveth the Line of their Papall Succession as false and absurd Agayne Damasus Epistles are vrged agaynst vs to proue Papall Supremacie and Popish Confirmation But are disclaymed as none of his when they are opposed agaynst Appeales to Rome Lyke-wyse Damascen is cited by Bellarmine agaynst vs to proue the Adoration of Saynctes but is disclaymed as a Counterfeyt when the absurd Tale of their Popes and other Saynctes their Freeing of Soules which were damned out of Hell is objected to them Epiphanius also his Epistle to Iohn of Ierusalem is cited by Bellarmine in the matter of the Sacrament but when the same Epistle is opposed agaynst their Images hee disclaimeth those words thereof to bee but forged and counterfeyt In lyke manner Eusebius Emissenus Homilies are cited by Bellarmine for Adoration of Reliques that Consecration is by these wordes Hoc est Corpus meum and yet are elsewhere freelie acknowledged to be none of his Ignatius also a Greeke Father is oft tymes cited by Bellarmine for sundrie poynts of Poperie as Transsubstantiation and others but when he is adduced clearlie agaynst their Mutilation of the Sacrament Bellarmine aunswereth That Ignatius Greeke Wrytinges are not much to bee trusted to Agayne Martialis as Christe's owne Disciple is produced by Bellarmine for the Vow of Chastitie and other poyntes and yet in his Recognitions hee acknowledgeth both Abdias booke and Martialis to bee miere Counterfeyts and of no Authoritie Lyke-wyse Synopsis Dorothei is cited by Bellarmine to prooue Peter's sitting at Rome as Bishop of that Citie but when the same Synopsis is produced prooving That it was not Peter but rather Barnabas that founded that Church hee dâ—sclaymeth that booke then as full of Lies and Forgerie After the lyke manner hee disclaymeth that booke of Pope Gelasius agaynst Eutyches as none of his when he is cited clearly against Transsubstantiation altho hee bee so styled Romanus Episcopus in their owne Bibliotheca Patrum and that their Massonius lyke-wyse in the lyues of the Popes comming to Gelasius maketh mention of this worke And no lesse causelesse also disclaymeth hee with a shamelesse fore-head the foure bookes of Charles the Great agaynst Images as lyke-wyse that Epistle of Vdalricus to Pope Nicolas agaynst forced Continencie alleadging those former to bee none of theirs and that onelie because they make agaynst him I omit the lyke answere of Gretzer to Athanasius Synopsis agaynst Apocryphall Bookes Of Parsons to Elentherius Epistle to Luciâ—s agaynst the Pope's temporall Supremacie Of the same Parson 's impudent lyke answere to Bertram's booke agaynst Transsubstantiation Of Harding's disclayming also Hilarius Epistle to his Daughter Afra agaynst forced Continencie Of Baronius lyke rejecting of Pope Leo's Epistle which proveth That Pope Honorius was an Hereticke And Of Dureus disclayming that Testimonie of Saynct Bernard's