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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

should make my choice I had rather be dispraised then praised of such As Antisthenes said when he was commended of certaine lewd persons I feare me saith he I haue done some euill because these commend me And Ambrose might haue told him Non credibile est bene posse eum viuere qui male loquitur It is not credible that he can liue well that speaketh euill in 4. ad Ephes. The 1. Corruption GReat exception is taken because wee reade Act. 3. 23. Whom the heauens must containe c. whereas it should bee translated according to the Greeke and Latin receiue c. The Correction 1. THis is no particular quarrell against the partie challenged but generall against the translation receiued 2. We reade indifferently in one translation receiue in another containe being both in sense all one 3. Gregorie Nazianzene so citeth this text as that it must bee vnderstood that Christ is contained in heauen orat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Beza translateth the word better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capere to containe or hold then the Latine recipere to receiue for this word in the English tongue is a compound but in the originall it is a simple 5. Whether we reade containe with Gregorie Nazianzene or hold with Beza or recipere to receiue with the Latine or excipere to receiue in as the Siriake translator or suscipere as Arias Montanus we will not greatly contend For howsoeuer it bee translated the words following vntill the time that all things be restored doe make it an inuincible place against Christs corporall presence in the Sacrament for if the heauens containe hold or receiue his bodie till his second comming till all things bee restored then his bodie before that time is not to bee expected on the earth The 2. Corruption SYnops. p. 165. He that putteth away a good conscience maketh shipwracke of faith A wilfull falsification for the Apostle speaketh not generally but that certaine repelling a good conscience made shipwrack about the faith 1. Tim. 1. 19. The Correction 1. BVt that this spider catcher is disposed to cauil he might well haue peceiued that the text of S. Paul is not here alleaged but a proposition from thence collected that whosoeuer doth put away a good conscience doth also make shipwracke of faith 2. And where the Apostle saith certaine this word maketh a distinction betweene those that haue faith and a good conscience whereof the Apostle speaketh in the beginning of the verse and them that make shipwracke of both not betweene some that make shipwracke of a good conscience and keepe faith and them which put away both but the Apostle speaketh in generall of all such that if they put away a good conscience consequently they also wracke their faith As the Apostle elsewhere sheweth 1. Tim. 4. 1. 2. That they which depart from the faith haue their consciences burned with a hot yron And Tit. 1. 15. Vnto the vnbeleeuing their minds and consciences are defiled These two therefore do alwaies goe together the wracke of faith and a good conscience And so Ambrose saith Dignus erat perdere inutilem fidem qui non exercuerat charitatem He is worthie to lose an vnprofitable faith that did not exercise charitie libr. 2. de vocat Gent. cap. 2. he setteth it downe as a generall axiome Likewise Chrysostome vpon these words Vbi vita reprehensibilis sit dogma item huiusmodi sit necessarium est Where the life is reprehensible a good conscience being put away there the doctrine must needes be such From the Apostles words he concludeth generally that wheresoeuer a conscience of a good life is cast off the doctrine of faith cannot be sound and therefore it is an euident signe that the Libeller making no conscience of lying and slaundering can be of no good faith and religion As for his lowd crying he hath put away a good conscience wee regard it not as Demosthenes said to one that had a great voyce but no great wit Not that which is great is well but that which is well done or said is great Augustine saith Nec malam conscientiam sanat praeconium laudantis nec bonam vulnerat conuiciantis opprobrium Neither doth praise heale a bad conscience nor dispraise hurt a good The 3. Corruption IN that text Ierem. 17. 7. alleaged to proue that we must trust onely in God and not in man these words are foisted in saith he onely and not in man and so likewise Psal. 50. 15. onely is added of his owne The Correction BEcause this trifler picketh quarrels at euery thing and taketh exception against the allegation of these and other texts I wil make him one answere for all and shew in what manner the Scriptures may be cited and alleaged without any corruption or falsification though the same words bee not alwaies precisely kept And this may be best learned from the example of our Sauiour Christ and the Apostles in the new Testiment where in the citing of the old Scriptures sometime they follow the words with some alteration sometime the sense and not the words the words are altered diuers waies 1. When as out of other places of Scripture other words are annexed as that testimonie Matth. 21. 13. is taken out of two other places of the Prophets Esay 57. 7. Ierem 7. 11. 2. Sometime a word is added which is not found in the text exegetic●s by way of exposition Matth. 4. 10. Him onely shalt thou serue whereas this word onely is supplied to shew the sense being not in the originall Deut. 6. 13. So Matth. 2. 6. art not the least where this word not is added to shew the sense in the accomplishment of that prophecie 3. Sometime the manner of speech is altered Matth. 13. 15. The Prophet speaketh in the imparatiue make the heart of this people fat Esay 6. 9. the Euangelist this peoples heart is waxed fat Matth. 1. 13. the person is changed they shal call his name Esay 7. 14. she shall call 4. Sometime another word is vsed but in the same sense Matth. 4. 14. sate in darknes Esay 9. 2. walke in darknes 5. The sense is gathered not the words rehearsed Matth. 22. 24. out of Deuteronom 25. 5. 6. Sometime an argument is framed out of the scripture not there expressed but from thence collected as Matth. 22. 32. Christ concludeth the resurrection out of these words I am the God of Abraham Isaac and Iacob Thus as Hierome saith Apostolis curae fuit non verba syllabas aucupari sed sententias dogmatum ponere The Apostles care was not to hunt after words and syllables but to set downe the sentence And as the Scriptures are not corrupted when the sense though not the words is retained So may the Scriptures bee abused when the same words are kept but the sense altered as Matth. 5. 38. an eye for an eye c. the Pharisies did vse the words but wrested the sense when they applied

tum deleri videntur cum peccant iuxta praescientiam verò nunquam in libro vitae fuerunt In the iustice of the Iudge they then are said to be blotted out when they sinne but according to Gods prescience they were neuer in the booke of life in 9. ad Roman 2. Concerning Saul I haue shewed before that ●ee was neuer elected before God or truly iust answer to the 11. vntruth and you haue brought a goodly text to proue it Saul was a choise young man and afaire c. higher by the shoulders thē the children of Israel Ergo he was chosen before God Ambrose saith Qui credere videntur non permanent in fide à Deo electi negantur quia quos Deus eligit apud se permanent est etiam qui ad tempus eligitur sicut Saul Iudas non de praescientia sed de praesenti iustitia They which seeme to beleeue and continue not in faith are denied to be elected of God for whom God electeth doe continue with him there is also that is chosen for a time as Saul and Iudas not in Gods prescience but in their present iustice in 8. ad Roman 3. Thirdly the same answere we make to the supposed contradiction that Adam was made subiect to euerlasting condemnation by his transgression not before God but in respect of himselfe and his present state because by his sinne he had deserued it he was subiect to damnation ex merito suo non ex decreto Dei by his desert not by the decree of God neither had he vtterly lost the grace of God to which hee was restored but in part only in respect of his present feeling As Dauid saith Psalm 51. 12. Restore me to the ioy of saluation hee had not lost his saluation but the feeling the ioy and comfort of it As Ambrose saith In terris quateris in caelis possides Thou art tossed and shaken in the earth and yet doest possesse in heauen de obit Theodos The 10. Contradiction SYnops. pag. 1067. to affirme that Henoch and Elias went vp to heauen in their bodies before the ascension of Christ out of Scripture it cannot be proued it is euident that they were taken vp aliue into heauen but not that they continued aliue out of these words the Libeller first noteth a contradiction secondly a notable vntruth The Reconciliation 1. FIrst to remoue the contradiction in that it is said they were taken vp aliue or in their bodies into heauen it is not meant that they went into heauen with their bodies but that they were aliue in their bodies when they were taken vp from the earth so that the words must be read with a distinction their being aliue or in their bodies must be referred to the first clause they were taken vp not to the second into heauen Thus the Sophister vseth a fallacie conioyning those things which are to bee disioyned As where it is said Act. 1. 11. This Iesus which is taken vp into heauen shall so come as ye haue seene him go into heauen the words must not be taken in a ioynt sense as though they did see Christ going or entring into heauen for a clowd took him frō their sight v. 9. neither was that heauen whither Christ went euer seene with mortall eye but the words must be distinguished they did onely see him goe that is taken from the earth and going from them As there is no contradiction in these words that a clowd tooke him from their sight and yet they saw him going into heauen no more is there in the other 2. Secondly whereas the Libeller affirmeth that Henoch and Elias are yet aliue in their bodies but not in heauen belike in the terrestriall paradise as some haue thought Rhem. in 11. Apocal. sect 4. And that Henoch and Elias shall come in person in the time of Antichrist I wil briefly shew how vncertaine both these opinions are First that they are aliue in their bodies in paradise the Scripture sheweth not that place Ecclesiastic 44. 16. which is scripture with them that Henoch was translated into paradise is corruptly translated for the word paradise is not in the Greeke as Pererius hath wel obserued lib. 3. in Genes qu. 5. Where that place is vrged Matth. 11. vers 11. Elias indeed shall come or is to come it is rather to be read venturus erat was for to come so readeth Hentenius a Papist in Euthym. so the vulgar Latine translateth vers 3. where Iohn sendeth this message to Christ Art thou he that art to come without any sense for Christ was come alreadie it should be rather read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which should come or was to come 2. The booke of Macchabees which is Scripture with them saith 1. chap. 2. 58. Elias was taken vp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsque euen into heauen which word euen importeth not his taking vp onely into the ayre but into heauen indeede Hierome saith that Henoch Elias mortis necessitate superata ita vt erant in corporibus de terrena conuersatione ad caelestia regna translati sunt The necessitie of death being ouercome as they were in their bodies were translated from their terrene conuersation to the celestiall kingdome And of this opinion hee saith was Theodorus Heracleotes tom 4. Miner Alexand. that they were translated to heauen we beleeue with Hierome but not in their very bodies therein I preferre rather Origens opinion Sicut ex mortuis primogenitus Christus ita primus carnem euexit in coelum As Christ was the first borne of the dead so he first caried his flesh into heauen ex Pamphil. 3. Whereas he vrgeth that place Heb. 11. vers 5. By faith was Enoch translated that hee should not see death to proue that he is yet aliue the Apostle onely sheweth that he died not after the vsuall manner and common condition as they which shall be aliue at Christs comming shall not die but they shal be changed 1. Cor. 15. 51. which is a kinde of death For otherwise how should that sentence of Scripture be verified Heb. 9. 27. It is appointed vnto men that they shall once die that is to all men wherefore Henoch and Elias though they died not a common death yet were they chaunged which was in steede of death vnto them 4. Origen thinketh that Elias descendens ad inferna c. did descend to hell c. Hom. 4. in Luc. Ambrose taketh paradise to bee heauen Tum saluus fuero in paradiso cum coepero viuere inter electos angelos Then I shall bee safe when I shall liue in paradise among the elect Angels serm 15. in Psal. 119. If Henoch and Elias be in paradise they are then in heauen Chrysostome Hom. 21. in Genes If any man doe curiously aske into what place Henoch was translated and whether hee doe liue to this present discat non conuenire humanis mentibus curiosius ea quae à Deo fiunt explorare let

him learne that it is not fit for men curiously to search out those things which God doth Hom. 21. in Genes Augustine Quid de Helia factum sit nescimus hoc de illo tamen credimus quod verax scriptura testatur What is become of Elias we know not that we beleeue of him which the Scripture testifieth cont Faust. lib. 26. cap. 4. Theodoret qu. 45. in Genes dare not determine into what place Henoch was translated Rupertus that Henoch was not translated into the terrestriall paradise lib. 3. de trinitat cap. 33. Thomas affirmeth not that Henoch and Elias are in paradise but with this addition vt dicitur vel creditur as it is said or beleeued 1. par qu. 103. ar 2. Iansenius a popish Bishop is of opinion that Henoch and Elias are not in the terrestriall paradise in Comment super cap. 143. concord Euangelic Of the same iudgement is Pererius a lesuite lib. 3. in Genes qu. 5. Now for the second point it is as vncertaine out of the Fathers that Henoch and Elias shall come in person in the time of Antichrist 1. Cyprian saith Nobis in spiritu virtute Eliae non alium quam Ioannem solum c. The Angell and our Lord Christ doe insinuate none other to come in the power and spirit of Elias but Iohn onely de singular Clericor Likewise Origen Vide fortassis si Ioannem baptistam possumus ponere in loco Eliae See if happily wee may not place Iohn Baptist in the place of Elias in 11. ad Roman 2. Concerning the two Prophets mentioned in the Apocalypse chap. 11. Augustine vnderstandeth the two Testaments and confuteth them quiputant hos duos testes duos viros esse which take these two witnesses for two men c. Beda also vnderstandeth the doctrine of the old and new Testament Ambrosius Ausbertus the holie Church in generall in her preachers 3. Victorinus vpon that place sheweth that some vnderstand Helias and Moses but he would haue it to be Ieremie Hilarius contendeth they must be Moses and Helias Iustinus thinketh not onely Henoch and Elias to be aliue but also those whose bodies arose at the resurrection of Christ qu. 85. ad Orthodox Hippolytus will haue not onely Henoch and Elias but Iohn the Diuine also to come with them before the comming of Christ. Now I referre it to the iudgement of the discreete Reader whether this conceit of Henoch and Elias be not more like to be a fable then to haue any likelihood of truth wherein there is such diuersitie of opinion and vncertaintie amongst the ancient writers The Libeller bringeth foorth nothing but painted papers and emptie Poticaries boxes he hath painted his lines with the names of Fathers but produceth not their testimonies he setteth foorth no new stuffe but the scrapings of other mens platters And as Flaminius host at Chalcis when he wondred at the multitude of the dishes said vnto him omnes carnes suillas they were all but swines flesh diuersly dressed so this homely host entertaineth his reader but with their wonted grosse meates though he would shew in the new kind of dressing it a piece of slouenly cookerie of his own I say then vnto him with Hierome Aut profer meliores epulas me conuiua vtere aut qualicunque hac caenula nostra contentus esto Either bring foorth better meate and let me be one of your ghests or els pull downe your stomacke and taste of my prouision And I would that he that first bid vs to eate of his swines dish too grosse meate for a sound stomack had grace to receiue the holesome meate that is presented to him for his health The 11. Contradiction SYnops. pag. 908. A true liuely faith c. can neuer finally fall away c. a iustifying faith is alwaies actuall working by loue pag. 881. no loue no faith Hereof it followeth that either Dauid and Peter had no faith when hee committed adulterie and the other denied his master or els that Peter loued his master when he denied him and Dauid loued God and his neighbour when he committed adulterie with the wife and slew the husband c. pag. 197. The Reconciliation FIrst there is a difference betweene a true faith and a perfect faith a true faith alwaies remaineth in the elect though it be not alwaies a perfect and glorious faith likewise a true faith is not alwaies a like effectuall or working but yet alwaies accompanied with loue though not in the same degree 2. As then Dauid and Peters faith failed in these their sinnes so also their charitie but it therefore followeth not that because in one act their faith and charitie failed and in part was empaired therefore it was wholie extinguished 3. And that neither of them was giuen ouer to a reprobate sense it may appeare because Dauid vpon Nathans admonition repented and Peter presently vpon his deniall went foorth and wept bitterly 4. Wherefore your Logicke sir Sophister here faileth you and you conclude weakely from a part to the whole that because their loue failed in part it was wholy lost was there no sparke of loue in Dauid neither toward God nor man nor no goodnes left in Peter during their seuerall tentations When the Moone is in decreasing hath she lost all her light the seede that lieth all the winter buried in the earth hath it no life in it So the seede of faith and charitie alwaies remaineth in the faithfull though not alike greene and flourishing Because you sir Cauiller haue shewed your selfe at this time in slaundring and railing an vnhonest man shall I therefore inferre that there is no goodnes or honestie left in you 4. For Salomon the same answer wil serue that though in that hainous sinne of Idolatrie both his faith and loue failed yet it was not generally or totally extinguished as the Lord saith 2. Sam. 7. 15. My mercie shall not depart away from him but where no faith nor loue is there is no mercie As mercie on Gods behalfe therfore did not vtterly depart from him so neither in Salomon was faith quite rooted out the seede of faith and loue lay buried in him in that his heauie sleepe and was afterward by Gods grace awaked and reuiued But how is it inferred that vnlesse the fire of charitie were cleane put out in Salomon idolatrie must be a good worke and the louing of God for this wicked act sheweth a partiall and temporall failing of faith and charitie not a totall or finall was there thinke you no goodnes vertue iustice wisedome the fruits of faith and charitie in Gods children remaining in Salomon in the time of his fall The contrarie is extant in Scripture Eccles. 2. 9. My wisedome remained with me euen in the middest of his pleasure the light of wisedome and knowledge was not extinguished in him 5. Concerning Paul we affirme that hee was alwaies a member of the Catholike Church as it comprehendeth the number of

heart with whom he seemeth to haue shaken both hand and heart that is the father of lies and accuser of the brethren And thus we see how this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sophister of many heads as Plato saith turneth himselfe from lying to railing from railing to falsifying from that to bragging and so becommeth at the last audacious past shame But as Lysias said They that often offend are most readie to lie So it is no marueile that hee spareth not to vtter so many vntrueths that maketh no conscience of offending other waies his booke euery where breathing out nothing els but vniust accusations vncharitable surmises sophisticall cauils intolerable railings I would hee had considered well when his pen was going that saying of Hierome Peccare est hominis insidias tendere diaboli To sin of frailtie is of man but maliciously to lie in waite is of the diuell The 10. Falsification WHereas Augustine is cited Tetrastyl p. 100. out of libr. 22. de ciuitat Dei cap. 10. against the inuocation of Saints these exceptions are taken 1. That diuers of Augustines words that set foorth the sacrifice of the Altar are left out lib. pag. 249. 2. Augustine speaketh of that inuocation which is due onely to God so that his meaning is that the Martyrs are not inuocated as God Libel pag. 252. 3. Augustine speaketh not of the spiritual sacrifice of prayer but of the externall sacrifice of the Altar 4. Augustine is declared to allow inuocation to Saints lib. 6. de Baptis cont Donatist cap. 1. de cura pro mortuis cap. 4. lib. 22. de ciuit Dei cap. 8. The Iustification 1. FIrst if that the rest of the words following in Augustine had plainly set foorth your imagined sacrifice of the Altar was there any cause to alleage them seeing the question was onely of the inuocation of Saints you shew your selfe a fit man to write of controuersies that would bring in by head and shoulders whatsoeuer you finde in your way though neuer so impertinent to the cause 2. But what if he himself is the falsifier leauing out the most materiall words that take away his hold for the sacrifice of the Altar may not hee be counted a shamelesse man that in the same place where he obiecteth a fault to another committeth the same himselfe But this he doth for whereas Augustine endeth thus Ipsum vero sacrificium corpus est Christi quod nō offertur ipsis quia hoc sunt ipsi But the sacrifice it selfe is the body of Christ which is not offered to them the Martyrs because they themselues are the same body he hath cleane pared away these last words because they themselues are the same and supplieth them with an c. this hee doth p. 248. and blusheth not a whit at it Now in these words lieth hidden the whole sense the Martyrs are the same bodie or as learned Viues expoundeth ex Christi corpore of Christs body which is the sacrifice And that this is Augustines meaning it doth elsewhere appeare as libr. 10. de ciuit Dei cap. 6. Hoc est sacrificium Christianorum multi vnum corpus sumus in Christo quod etiam sacramento altaris fidelibus noto frequentat ecclesia vbi ei demonstratur quod in ea oblatione quam offert ipsa offeratur This is the sacrifice of Christians wee are many one bodie in Christ which in the sacrament of the Altar knowne to the faithfull the Church frequenteth that in the oblation which she offereth she her selfe is offered So then that bodie of Christ is the sacrifice wherof the Martyrs are members Is this any other then the mysticall bodie of Christs Church But how is the church otherwise offered vp in sacrifice then by their spiritual sacrifice of praise and thanksgiuing Thus then standeth Augustines reason The Martyrs cannot be both the sacrifice and the partie to whom the sacrifice is offered but they are the sacrifice that is part of the mysticall bodie of Christ which is commended vnto God by their spirituall sacrifice of prayer If hee can shew vs how the Martyrs are a piece of Christs naturall bodie then will we beleeue him that this maketh for the sacrifice which he vrgeth of Christs naturall bodie 2. Secondly his euasion is that they are not inuocated in the sacrifice of Christs bodie which hindreth not but in other publike prayers they may and hee insinuateth that they may bee inuocated with an inferiour kind of inuocation beside that which is proper to God as we pray men in earth to be int●r cessors for vs. Contra. 1. S. Augustine saith at which sacrifice as the men of God that by their confession haue ouercome the world in their place and order are named but not of the Priest which sacrificeth inuocated When is it most like they should be inuocated but when they are named if not when they are named then sure not at all 2. And though the very act of the sacrifice be not offered vnto them yet in the publike prayers then vsed beside they might be in●ocated but now they are not wherfore there is no place for this inuocation in publike prayers 3. And why doe ye popish priests now inuocate Saints and Martyrs in the Canon of your Masse if they are not to bee prayed vnto in the sacrifice of the Altar See how wel your sayings and doings your prating and practise hangeth together for doth not the priest thus say in the Masse Worshipping the memoriall of the Virgin by whose merits and prayers graunt wee may be defended And say they not likewise in the Masse of Leo We pray thee Lord vt intercessione beati Leonis haec nobis prosit oblatio that by the intercession of blessed Leo this oblation may profit vs Decret Greg. lib. 3. tit 41. c. 6. 2. Where learne you in the Scripture to make diuers kindes of religious inuocation I am sure the Apostle saith How can they call vpon him on whom they haue not beleeued Roman 10. 14. There is no inuocation without beleefe but wee must onely beleeue in God Ioh. 14. 1. You beleeue in God beleeue also in me As for the request which we make to our brethren to pray for vs in earth it is but a ciuill obseruation if ye demaund no more to be yeelded to the Saints we shall be soone agreed 3. Thirdly here is no mention made at al of the sacrifice of the Altar or of any externall sacrifice offered to God He saith Sacrificium-immolamus we doe offer vp sacrifice which phrase Augustine elsewhere applieth to spirituall sacrifice as lib. 5. cap. 24. de ciuitat Dei Si pro suis peccatis humilitatis miserationis orationis sacrificium deo suo immolar● non negligunt c. If they neglect not to immolate or offer the sacrifice of humilitie sorrow mercie or pitie we will not striue about words it signifieth pitie proceeding of sorrow and griefe and of prayer c. all