impudentlie that Chemnitius added this worde where-in the whole pith of the Testimonie consisteth to Athanasius of his owne head The contrarie where-of may bee seene in all olde Impressions of that Father where-of I haue one beside mee printed at Paris by Iohn Petit Anno 1520 or anie later over which the seaming Fire of the Expuâ—gatorie Index hath not passed hither-to CHAP. X. Some notable Frauds vsed by the Romanists in Citations of the Fathers where-of the Reader would carefullie beware 1. By citing of Heretickes wordes for them as if they were the wordes of the Orthodox Fathers A Notable Example of this fraudfull Tricke wee haue in Bellaâ—mine who to proue by the Testimonie of Fathers That Scripture without Tradition is sufficient to determine Controversies citeth Ireneus alleadging Because the Scriptures are Variouslie expounded that there-fore Scripture onlie cannot bee Iudge VVhich wordes are not Ireneus owne wordes as Bellarmine giveth them out neither did Ireneus ever alleadge anie such Reason as that There was need of Tradition because the Scriptures were Variouslie expounded but hee setteth downe this to bee the Hereticke's Reason for Traditions whome Ireneus refuteth There-fore Ireneus wordes are these VVhen they are convinced out of Scripture saieth Ireneus speaking of the Heretickes of his time straight-way they fall out in the accusing of Scripture it selfe as if thinges were not well set downe there nor that the same had not authoritie of its owne and because the same is variouslie expounded and there-fore Trueth cannot bee found there-in by those that are ignorant of Traditions In which wordes Ireneus if hee had beene living and heard a Papist in our dayes pleading for Traditions and accusing God's word of Imperfection Obscuritie plyablenesse anie way and wanting authoritie of its owne but such as it hath from the Church and the Pope he could not more viuelie haue painted nor described him than hee doeth heere by the Patterne of an olde Hereticke This necessarie Caution therefore wee would keepe for obviating such Fraude that is we would carefullie remarke that the wordes bee a Father 's owne words which are adduced and expressing to vs his owne mynde and meaning And this wee should doe not onelie in cleare places as this former is but vvee would more carefullie advert the same in some that are obscurer in which it can bee hardlie discerned vvhether the vvords bee a Father 's owne or some Heretick's vvhom hee refuteth An Instance vvhere-of Bellarmine him-selfe giveth vs saying of a Testimonie cited out of Clemens Alexandrinus which seemeth to favour the Pelagian Heresie It is not surelie known sayth he whose those words bee whether Clement's owne wordes or those Hereticke's with whom he is in that place disputing And to this the Reader would the more diligentlie take heede because the Papists lyke the Donatists out of the obscurest places of Scripture or Fathers ever seeke to make their best advantage 2. How they cite the Fathers quyte contrarie to their mynde A Remarkable Example heereof wee finde in Bellarmine's citation of Augustine out of whom to proue that the Virgine Maâ—ie was conceived without Originall Sin hee adduceth a Testimonie wherein Augustine never meaned nor affirmeth that in her owne conception shee was free from Originall Sinne but onlie that from the time of CHRIST'S coÌ„ception in her wombe that shee was preserved thence-foorth from actual sinning thorow that singular Priviledge as he thought that then was granted vnto her by being the Mother of the Lord Iesus And that this is the trueth we shall cleare the same out of their Master of Sentences who speaking of Christ's conception showeth what was the qualitie of the flesh of the Virgine Marie before that time and in that verie instant to wit sinfull as the rest of the race of Adam saying Surelie it may bee cruelie saide and must bee believed according to the vniforme agreement of the holie Fathers witnessing the same that that substance of Marie where-of Christ tooke His humanitie was first subject to sinne as all the rest of the flesh of the Virgine was but there-after by the operation of the holie Ghost the same was so purified and made cleane that beeing free of all tainture of Sinne it might bee so vnited to the WORD And after that the fore-saide Master of Sentences haue saide thus farre of Christ's owne conception then he commeth in the next Section to dâ—clare what Priviledge was given to Marie after that time of Christ's conception to wit That from thence-foorth shee was fred from actuall sinne and to this effect hee citeth that same place of Augustine which Bellarmine wresteth and abuseth to proue her Immunitie from Originall Sinne even in her owne conception and which Augustine nor none of the Fathers ever once did meane 3. How they vrge vs with Testimonies of Fathers which are the brood of those Errours which them-selues disclayme AN Instance heere-of in place of manie is cleare in the Point of Purgatorie and prayer for the dead where-in Bellarmine and his Fellowes adduce Testimonies of Fathers importing the last therby to proue the first and from prayer to the dead argue so to Purgatorie as if there were such a Relation betweene those two that there could no separation bee anie wyse made between them Whereas prayer for the dead where-of the Fathers speak proceeded from this ground Errour for the most part which both the Grecian and Latine Fathers mayntayned to wit That the Soules of the Faythfull vvho departed this lyfe remayned till the day of the generall Refurrection vvithout attayning to the blessed Vision of GOD in certaine Places of Rest vvhich Ireneus calleth Invisible Holds destinated to them by GOD or as Augustine tearmeth them Hid Receptacles or as Lactanctius styleth the same A common Custodie or as Hilarie speaketh A Bosome of Rest or as Ambrose nameth them Places of Suspence and Habitacles or last of all as Bernard calleth them Atria or Vtter Portches or Courtes Nowe seeing this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ground Errour which the Papistes disclayme as well as wee and vpon this evill layde ground that they founded onelie their Practise of prayer for the dead seeing the Papistes reject the first as an illegittimate Birth why vrge they vs then with the secoÌ„d after-birth vvresting their speaches farre agaynst the mynde of the Fathers for their new-conceited Purgatorie where-vnto their prayers for the dead had no Relation at al. And there-fore when as they vrge vs with the Testimonies of the Fathers for prayer for the dead they them-selues must first belieue this confining of Soules of the Godlie in those hidden Receptacles of Rest where-in they are kept from the tyme of their death vntill the Resurrection as in a Common Custodie and which quyte everteth Purgatorie as their owne Suarâ—z confesseth or else they must cease by those Testimonies to induce vs fraudfullie to belieue that there is such coherence and
and Councels make close agaynst the Romanistes and then how they turne their Osanna to Crucifie their Praysing to Depressing and their High Valuing to Low Vilifying let their owne Mouth and these Examples verifie Their ancient Pope Gregorie declareth that hee reverenced the foure first Councels as the verie foure Gospels holding firmlie that they only stood for Trueth and only with-stood Errour and yet what is it that Bellarmine accuseth the verie second of these Councels of Even the standing for decreeing of a most grosse Heresie and the with-standing of such a necessarie Trueth which by the definition of Pope Boniface the eight is of such importance to belieue that by him who holdeth not the same there is no salvation to bee expected because hee is without the Church And this great Poynt is the Pope's Supremacie Bellarmine's owne wordes then are these The first sayeth hee Godâ—81 â—81 would haue the Bishop of Constantinople who before was not a Patriarch at all preferred notwithstanding to the three Patriarches of the East and in the second roome next the Bishop of Rome And this may bee vnderstoode sayeth hee by the second Generall Councell Wher-vnto he might haue joyned like-wise the sixt Canon of the first Nyceâ— Councell no lesse peremptor against the fore-saide Supremacie Where it is to be noted that Papall Supremacie which the Greeke Orthodox Church never would admit can no-wise therefore bee called as the Papists tearme it a Catholicke point of Doctrine as also if the Pope cannot erre ex Cathedra it will follow according to Boniface fore-said definition that all the Greeke Fathers are absolutelie damned Next hee spareth not to blotte those holie Fathers of that fourth and famous Councell of Chalcedon both with Fraud and Deceit in the fore-named point saying Thereafter in the yeare 451 the Greeke Fathers sayth he not being content with their former Determination they preassed to make the Bishop of Constantinople equall alway to the Bishop of Rome for in the Councell of Chalcedon in the sixteenth Act thereof the Grecian Fathers decreed but not without deceit sayeth hee and the Romane Legates beeing absent that the Bishop of Constantinople should bee so in the second Roome after the Bishop of Rome that notwithstanding thereof bee should haue the same equall Priviledges as the other had Now if anie grosser Imputations can bee layde vpon anie than hee doeth vpon these holie Fathers and famous Councels let any man consider making them hereticall in Mind and Opinion and false or fraudulent in Manners and Action Yea what farther falsehood and fraude hee layeth to the charge of that famous Orientall Church in corrupting the works of others let his owne wordes testifie For it was the ordinarie Custome of the Grecians sayeth hee to corrupt the Bookes of other men Where-of hee cleareth the Occidentall or Latine Church by a reason to be laughed at for the palpable evidence of the contrarie as shall bee showne saying Quoniam Romani sicut non accumina it a nec impostur as habent That is Because the Romanes as they haue no sharpnesse of wit so they cannot vse deceit sayth he while as all men know experience hath taught that there are none that haue beene more subtill nor sharper witted than they Secondlie how they deale with the Greeke Fathers severallie and a-part FIrst when Chrysostome is adduced for peoples reading of Scripture Bellarmine answereth That continuallie hee exhorted all men sayeth hee to reade the Scriptures Non quod vellet omnes rudissimos id facere That is But not that hee would had all men altho never so vnlearned so to doe And so hee imputeth to this holie Father that hee spake farre other-wise than hee meant and dissimulatelie required that to bee done which hee would not haue done in earnest Next when wee vrge Ireneus testimonie for proving the Pope to bee Antichrist that the number of the name of the Beast most fitlie is Lateinus according to the olde forme of pronouncing as Lipsius witnesseth thereby showing that hee was to bee a Latine Bishop having his Seate in the Latine Church and more particularlie in Latium or Italie his Decrees also in Latine and all publicke Service in these Churches subject to him in Latine like-wise Vnto this Testimonie of Ireneus Bellarmine answereth thus Conjectura illa Irenei sayth he quae tunc aliqua fuit nunc nulla est That is That light conjecture of Ireneus which was some-what in his dayes is of no account with vs now As if such Varlets were best Valuers or Trueth changed with Time and Veritie ran on the Wheeles of vnconstant Varietie Agayne when Saynct Cyprian is opposed agaynst Traditions Bellarmine answereth that Cyprian wrote so sayeth hee when hee would defend his Errour which hee calleth elsewhere the Heresie of Anabaptisme and therefore it is no marvell that he reason after the manner of Heretickes By which answere hee condemneth not onlie Saynct Cyprian but Augustine lyke-wyse who in this poynt of requyring recourse to bee had onlie vnto holie Scripture greatlie commended Saynct Cyprian Lyke-wyse when Theodoret is objected agaynst Transsubstantiation witnessing in his second Dialogue called Inconfusus That after Consecration the Elements remayne still in their former substance Valentia answereth saying That some of the Ancients in this Matter neyther thought nor wrote truely nor consideratelie as they ought Or hee might haue added At least as the Iesuits now would haue had them In lyke manner when Chrysostome is produced to proue that the Virgine Marie had originall sinne because shee sinned actuallie when Christ rebuked her at the Marriage of Cana in Galile Cardinall Tolet answereth thus onlie In hoâ— Chrysostomus probandus non est that is sayeth hee Chrysostome is not to be approved in saying so More-over when Ignatius a Greeke Father is opponed agaynst the mutilation of the Sacrament Bellarmine answereth Non multum fidendum est Graecis condicibus Ignatii that is sayeth hee The Greeke Writinges of Ignatius are not greatlie to bee trusted Agayne when Origen is objected to proue that Marriage is no Sacrament Bellarmine answereth Origines autem non est tantae authoritatis in Ecclesia ut ejus sententia neâ—essario approbanda sit that is Origen sayeth hee is not of such authoritie in the Church that his opinion necessarilie is to bee followed And yet how frequentlie hee obtrudeth him agaynst vs as of great authoritie let his citation of him and his fellow Iesuits in their Bookes testifie Lindanus when hee citeth him calling him Illustre Alexandriae lâ—men that is The bright light of Alexandria and Durie calling him Testis omni exceptione major that is A Witnesse without all exception greatest Lyke-wyse when Euthimius is alleadged in the matter of the Sayncts beatitude Bellarmine answereth Non est â—ac in re usque adeo magni faciendus that is layeth hee In this matter bee is not so much to
who would haue Mothered her dead Chylde vpon her who truelie did owe the living So haue they Fathered their Bastardlie Brood vpon the LORD'S Worthies as if they had beene their legittimate seed and brought them with-in the Sanctuarie Vt ementitis titulis fidem authoritatémque erroribus suis conciliarent as sayeth Senensis that is That by their counterfeyt Titles they might conciliate trust and authoritie vnto their owne Errours and which practise of bringing vp such deluding Counterfeytes for true Samuels Erasmus showes was so ryfe in the tyme of the seventeenth Generall Councell when Errour began to prevayle that hee sayeth Scatebant omnia libris falso celebrium virorum titulo commendatis that is All places were full of Bookes set foorth vnder the false Title of excellent Mens Names The Devill having begun this Practise even in the Apostles owne tymes when the Mysterie of Iniquitie began to worke which made the Apostle Paul to bee therefore so carefull to fore-warne the Thessalonians That they should not bee deceived neyther by worde or alleadged Tradition nor by Writ as from him that is by counterfeyt Epistles in his name to belieue the Lord's Day to bee then at hand And which Practise wee see continued after the Apostles dayes most perniciouslie Therefore the Arrians wrote a Letter to Constantine vnder the name of Athanasius the Eutychians also a Letter agaynst Cyrillus Alexandrinus beeing dead vnder the name of Theodoret and the Maniâ—heans and others manie Bookes some Fathered on Adam some on Enoch â—ome on the Apostles and Disciples of Christ and some on Christ Himselfe vvho were rejected as Augustine sayeth Non quod eorum qui Deo placuerunt reprobetur authoritas sed quod ista non credantur esse ipsoâ—um that is Not that the authoritie of such Men who haue pleased God is rejected but because it is believed that those are not the workes of such Men but of other men sayeth Beda vnder those mens names But the last tho not the least craftie Counterfeyts and Corrupters that ever Satan prevayled by for erecting his kingdome of Darkenesse and a Throne to the Vicar of his Power was that Locust brood which came out of the bottomlesse Pit even that numerous and noysome swarme of Monks other Popish Clergie to whome I may say as Ierome sayde to Ruffinus for preassing to substitute a certayne Arrians Booke for Theophilus Martyr In the Day of Iudgement consider what they will answere to the Complayntes of such holie Men Whose Reverend Names they haue so Roguishlie abused vnto most wicked purposes AN APPENDIX For discerning of Counterfeyts FIrst there are 30 Epistles or there-about of ancient Romane Bishops obtruded vnto vs for the Pope's Supremacie and other Popish Errours vvhich to bee altogether counterfeyt heere-by may bee knowne 1. By the matter contained in them of pleading for Supremacie which was never so much as once thought vpon by those holie Bishops as their owne Duaren out of ancient Records testifieth and concludeth saying Nec dubium est quin vetustiores sancteorâ—sque urbis Romae Episcopi sede Ecclesiaque propria contenti â—eâ—quis Episcopis Ecclesiarum ipsis commissarum liberam administrationem reliquerint quasi urbis unius magis quam orbis Episcopi that is It is no doubt but that the more ancient and holie Bishops of Rome contenting them-selues with their owne proper Seat and Church did leaue to other Bishops the free administration of their Churches in like manner as being Bishops rather of one Citie than of the whole World to wit by the new and now claimed vniversall Supremacie A Pope of their owne testifying likewise that before the Councell of Nice small respect vvas had to the Church of Rome but everie Bishop lived to himselfe and as the same Duaren and Cardinall Cusanus testifieth it beeing but later that the Bishops that succeeded those did farre transgresse those limits of ancient Moderation Next those Epistles are farced vvith the injunction of an heape of Ceremonies vvhich were not not onlie in their times heard of but a long time after in the Church of CHRIST as Augustine and Rbenanus witnesseth and the reason vvhere-of their owne Salmeron giveth to bee this Quia primitivi magis essentialibus fidâ—i plantandis quam ceremoniis vacabant that is Because the primitiue Bishops did vake more and â—ooke care to plant the essentiall Doctrines of Faith than to plant Ceremonies in the Church of CHRIST 2. By the manner or forme of speach vsed in them as by a cleare Shibboleth they may bee discerned counterfeyt beeing written in such a barbarous sort of Diction vvhich was no wayes to bee heard especiallie amongst such learned Bishops as then vvere in Rome the Latine Language in those times being there as it were at the Fountaine head pure terse and neate in the mouthes of all Men. 3. Their Style is all one which never hapneth to bee so vvithout diversitie amongst diversitie of Wâ—â—ters except these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onlie vvho vvere the Spirits Pen men of Sacred and holie Scripture where one was onlie Indyter altho the Scribes were diverse 4. There is no alleadgeance of them in the most famous Councels by anie Romane Bishops or their Deputies where either Lawes were made against anie such Supremacie as in the Councels of Constantinople Chalcedon and Ephesus or where hottest contestation was for anie such either by the Bishop of Rome for himselfe as in the fact of Zozimus at the Councell of Carthage or in the impugning the vsurpatioÌ„ of it by another as in the writings of Gregorie is apparent against the Patriarch of Constantinople 5. There is no mention of those Epistles in the works and writings of the most ancient and primitiue Doctors that either lived then or a long time there-after in the first 400 yeares aboue which doubtlesse if anie such had beene they had not escaped so their notice nor they omitted some-where and vpon some occasions to made mention thereof Secondlie for discerning betweene the true vvrytinges of Fathers and those that are counterfeyt and palliate vnder their names 1. The diversitie of the Stile discovers the diversitie of the writers to a judicious Remarker so that as Augustine speaketh of Cyprian saying Cypriani stylus habet propriam quandam faciem qua possit agnosci that is Cyprian's Style hath a certayne proper Face or resemblance where-by it may bee knowne Even so the verie lyke may bee sayde of others And by this Note of Cognisance Bellarmine him-selfe maketh sequestration of sundrie Patches from the other Workes of ancient Wryters whose name they pretende 2. The grosse Slips which are found in those counterfeyt Additions show that they goe masked onelie vnder false Titles which proceedeth from Ignorance or neglect of computation of Tymes and those Slips are eyther in nomination of persons or recording of Heresies or mentionating of Actions By the first sorte are discovered Iustinus Questions to bee
Holie and ancient Fathers which the force of Trueth maketh them elsewhere to acknowledge and confesse to bee counterfeyt let the ensewing practise and these proofs testifie A First Arnobius is adduced by Bellarmine agaynst vs in the matter of Free-will as a most ancient Father but is disclaymed else-where by him as a mâ—ere Counterfeyt and Novice Next Abdias his Workes are cited by Bellarmine for Monasticall lyfe and yet hee confesseth that the Learned of their owne Church holde the same for counterfeyt Agayne Amphilochius his Vita S. Basilii is cited by Bellarmine to proue That vnder the Spece of Bread onlie the Eucharist of olde was had to the Sicke and for proofe of Papall confirmation and yet elsewhere without anie doubt he pronounceth that booke to bee a false Counterfeyt Lyke-wyse Athanasius Sermon De Sanctissima Deipara is cited by Bellarmine for Invocation of Sayncts but is declared by Baronius to bee a miere Counterfeyt So is the 82 Epistle of Saynct Ambrose cited by Bellarmine for the Vow of single life yet Possevin granteth that it is none of Ambroses In like manner Anselmus is cited by Bellarmine for Purgatorie for Reall presence for the Virgines immaculate conception and for Free-will and yet Possevin showeth that one Herveus Natalis who lived onlie 250 yeares since is the writer of those Commentaries falselie attributed to Anselmus More-over Anacletus Epistles are cited by Pighius and Stapleton for the Supremacie and yet Cardinall Cusanus pronounceth them but miere forgerie B. Againe Boniface second Epistle is cited by Pighius Harding Stapleton and Turrecremata to proue that the African Councell submitted theÌ„selues to the Pope yet Bellarmine declareth that this Epistle is but suspicious and counterfeyt C. Likewise Bellarmine citeth Cassianus as a verie ancient Father in the matter of Prayer of Popish Satisfaction of Iustification and set fasts against vs yet he acknowledgeth that Booke else-where to bee but Apocryphall and counterfeyt and condemned as such in a Romane Councell vnder Pope Gelasius In which Councell in like manner was the Canons of the Apostles declared to bee such also and yet as the true Canons of the Apostles are they cited by Bellarmine for proofe of Easters observation and Papall Confirmation Likewise Bellarmine citeth that Sermon De ablutione pâ—dum as S. Cyprian's against vs to proue the indeleble Character of holie Orders and yet else-where he pronounceth the same Apocryphall So are Pope Clement's Epistles cited by Bellarmine for the Supremacie reservation of the Sacrament and Popish Confirmation and yet else-where hee showeth that it is vncertaine who writ them and some hee prooveth clearlie to bee mierlie counterfeyt Of the same Stampe he acknowledgeth Calixtus Epistle the first of Clement's the third of Anacletus the first of Anicetus the first of Victors the first of Zepherius the second of Calixtus the first of Lucius and of Marcellus the third of Eusebius and the first of Melchiades and Marcus which notwithstanding are all adduced by him and others ordinarilie to prooue the Pope's Supremacie Vnder the same Coloures also marcheth Cornelius Epistle cited by Bellarmine for prayer to the Dead which Baronius declareth assuredlie to bee but falselie fathered Also that Booke De Cardinalibus operibus Christi is cited by Bellarmine as Cyprian's for Transsubstantiation and by sundrie others for other points of Poperie and yet hee else-where clearly disclaimeth the same as a craftie counterfeyt In like manner is that Epistle written to S. Augustine of S. Ierome's Miracles cited as S. Cyrils as I shewed before by Suarez and by Eckius for Purgatorie and by others for the Reall presence and worshipping of Saincts which Possevin notwithstanding and that which is before discovered declareth to bee a grosse Forgerie D Agayne Bellarmine citeth Dionysius Areopagita for Invocation of Sayncts Purgatorie and Monasticall lyfe c. And this is that famous S. Dennice say the Rhemists who prooveth playnlie almost all things that the Church now vseth in the ministration of the holie Sacrament and affirmeth that hee learned them of the Apostles giving also testimonie for the Catholicke Fayth in most thinges nowe contraverted so playnlie that our Adversaries haue no Shift but to deny this Dennice to haue bene the Author of them And yet what sayeth their owne Bellarmine of this booke It is vncertayne at all sayeth he if that booke be Saynct Dennices whose name is pretended Lyke-wyse Damasus Pontificall is cited by Bellarmine to proue that Election of Bishops onelie belongeth to the Pope for Chrisme in Baptisme for Images and Ceremonies of the Masse and yet hee sayeth else-where that it is notorlie known that Damasus was never the wryter of that booke but Anastasius onelie the master of the Pope's Librarie Damascen in lyke manner his booke De iis qui in fide migrarunt is cited by Bellarmine for the proofe of Purgatorie and yet else-where hee disclaymeth the same to bee Damascen's at all and sayeth that most easilie the same may bee proven E Agayne Eusebius his third Epistle is cited by Bellarmine for the Supremacie and yet he professeth that it is no-wyse certayne who is the wryter there-of Eucherius Commentaries also on Genesis and the Kinges are cited by Bellarmine for Free-will and the Masse but he declareth elsewhere that those cannot bee Eucherius bookes seeing hee oft tymes citeth Gregorie who lived not an hundreth yeares after In lyke manner Eusebius Epistle of the death of Saynct Ierome is cited by Peresius for Transsubstantiation and by Durandus for the adoration of the Host and yet this Epistle not onlie sayth Bellarmine doeth it manifest the Noveltie there-of but also both Ignorance and Deceit F. Againe Fabianus Epistle is cited by Bellarmine to proue Traditions and by the Rhemists to proue Transsubstantiation but that this Booke is counted counterfeyt and Apocryphal Bellarmine else-where clearlie granteth vnto vs. G. Gregorie Nyssen his 8 books De Philosophia are cited like-wise by Bellarmine for Free-wil yet else-where hee confesseth that they looke no wayes like such a man's bookes So are Pope Gregorie's Epistles frequentlie adduced to proue that Sacraments conferre Grace Ex opere operato for Popish Confirmation and that Concupiscence after Baptisme is no Sinne and yet he confesseth else-where that they are corrupt and vitiate And Possevin declareth also his booke on the Canticlos to bee a miere counterfeyt which Bellarmine citeth for the fore-saide Confirmation H. Againe Hegesippus booke is cited by Bellarmine to prooue Peter's beeing and dying at Rome and yet Baronius testifieth that this booke is a plaine counterfeyt So are Hermes works called Pastoralis cited by Coccius for the Angel
Scripsit librum binc in primordiis conversionis suae that is He wrote that booke in the beginning of his Conversion Which Answere how little it is to the purpose anie Man may see seeing wee finde no-wise that ever hee retreated the same Like-wise hee citeth Chrysostome for the same manner of Reall Presence but vvhen hee is cited to prooue that the Virgine Marie was conceived in originall Sinne because shee actuallie offended Tolet rejecteth Saynct Chrysostome and sayeth That heere-in hee is not to bee allowed In like manner Bellarmine adduceth Cyprian for the same point yet of Reall Presence but hee rejecteth him flatlie when he maketh against Traditions saying That hee wrote that when hee would defende his Errour against the Romane Church Sainct Ierome also is brought foorth as a Patron of the same Reall Presence but is roundlie rejected in the point of Ecclesiasticall Hierarchie saying that hee maintained a verie false Opinion More-over Ireneus is cited by Bellarmine for the same preceeding point but is rejected in his Exposition of the Number of the Beast's Name that it is Lateinus Lactantius like-wise as a most ancient Father is adduced by Bellarmine to prooue Popish Satisfaction but is rejected roughlie with this Dittie when he maketh against him as in the matter of Images c. Lactantius sayeth hee fell in manie Errours Againe through all his Controversies Origen is cited by Bellarmine for speciall Confirmation as of Monasticall life workes of Supererogation and such like but when in the matter of Traditions or other pointes hee is opposed then hee is rejected as one saieth Bellarmine of no Authoritie Yea more-over hee showeth where hee was seene in Hell with Arrius and Nestorius Like-wise Prudentius is adduced by Bellarmine for Popish Confirmation Pilgrymage and vowing to Sainctes c. But when he maketh against him hee is rejected roundlie saying More poetico lusisse Prudentium that is That Prudentius playeth him-selfe after a poeticall manner When Ruffinus also seemeth to make for Adoration of Reliques he is cited by Bellarmine as a most ancient and Reverende Father But when hee clearlie maketh against the Pope's Supremacie hee is verie vnmannerlie rejected as one that is false and vntrue In like manner Theophylact is frequentlie cited by Bellarmine as for Monasticall lyfe and Papall Supremacie but is rejected thus whē hee maketh against him saying That hee lived in the time of a Schisme and therefore his authoritie is not worthie to bee received Enthymius like-wise is cited by Bellarmine as one of great authoritie when hee maketh for him but is thus casten at his heeles when hee maketh against him saying Nō est adeo à nobis magnifaciendus that is Hee is not much to bee esteemed by vs. Thus may it truelie bee spoken of the Romanistes vvhich Anastasius Sinaita Patriarch of Antioch reporteth of the Hereticke Severus in his booke written against the Severians to wit Even as hee had beene the Iudge of the quicke and the dead hee so vsed at his pleasure the Fathers of the Church receiving vvhome hee pleased and rejecting in them what-so-ever hee listed And that this same is done now by our Adversaries the preceeding Examples doe evidentlie show AN APPENDIX Of the Romanistes their other shamelesse and fraudulent forme of Answeres to cleare Testimonies of Fathers objected against them 1. By giving a Sence cleare contrarie to their wordes EXamples heere-of we haue in that Directorie of the Duay Seminarie where they ordaine in the booke of that auncient Bertram not onlie Invisibiliter to bee put for Visibiliter but thereafter that the words Secundum creaturarum substantiam that is According to the substance of the Creatures shall bee expounded Secundum externas species Sacramenti that is According to the externall qualities or accidents of the Sacramēt No lesse absurdlie like-wise doeth Bellarmine affirme That by the substance of the Elementes vvhich Theodoret avoweth to remaine still as they were before after Consecration that he meaneth not onelie bare Accidentes to remaine but the nature onlie of Accidents to abide saying While Theodoret affirmeth saieth hee that the substance of the Elements abideth and is not changed hee speaketh of the Essence and Nature of the Accidentes But a most pregnant Example of anie which wee haue of late is that which is in the Compende of Becanus Manuell a Iesuit who aunswering to those wordes of Chrysostome which are so cleare against the Popish Mutilation of the Sacrament to wit Omnibus unus Panis proponitur unum Poculum that is To all men who-soever one Bread is offered and one Cup together Becanus answereth That by the Cup the Cup is not meaned but the Blood which by concomitance is the Bodie and which after that manner the Laicks receiue Whereas the holy Father Chrysostome could not haue meaned by the Cup the blood in the bodie seeing by the contrarie the Cup is ever called and that by Christ Him-selfe The blood that is shed and powred out of the bodie neyther could hee possiblie more clearlie haue spoken distinguishing betweene the Bread and the Cup and declaring that vnder both kindes Eating and Drinking the people of olde did duelie communicate 2. How they answere by tempering the words of the Fathers OF this fraudfull Shift by tempering as they call it the wordes of the Fathers to play to their Tune wee haue a notable Example in our fore-saide Bellarmine vvho treating of the Irremissiblenesse of the Sinne against the Holie Ghost and that it is helde to bee absolutelie such he saieth This appeareth to be the minde of Athanasius Hilarie Ierome and Anselmus on the twelft of Matthew Videtur tamen temperanda saieth hee id est irremissibile esse ordinarie ut plarimum that is But their speach would bee tempered to wit that this Sinne is ordinarilie irrimissible and for the most part Which is both contrarie to the wordes of those Fathers as also contrarie to the verie absolute speach of Christ and last of all crosseth his owne Rule saying Non oportet restringere quod Deus amplum esse voluit that is We must not make a restriction of those words which God will haue to bee absolutelie taken The like Example we haue also in qualifying of Sainct Bernard's wordes which wee adduce against popish Merites out of his 310 Epistle where-in hee declareth that his whole life even to the verie last period there-of which hee calleth Calcaneum was al-to-gether destitute of Merites But how aunswereth Bellarmine and qualifieth or tempereth hee this Speach Perhaps saieth hee hee spake this humbly but not truely Which sense against sense Bernard him-selfe else-where pithilie over-throweth saying When ye haue done all things that are commanded say that yee are vnprofitable Servantes But thou wilt say saieth Bernard that hee willed vs to say so for Humilities sake Yes indeede But willed