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book_n	canon_n	canonical_a	church_n	3,799	5	4.6217	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15420	A retection, or discouerie of a false detection containing a true defence of two bookes, intituled, Synopsis papismi, and Tetrastylon papisticum, together with the author of them, against diuers pretended vntruths, contradictions, falsification of authors, corruptions of Scripture, obiected against the said bookes in a certaine libell lately published. Wherein the vniust accusations of the libeller, his sophisticall cauils, and vncharitable slaunders are displayed.	Willet, Andrew, 1562-1621.	1603 (1603)	STC 25694; ESTC S114436	136,184	296

also it was decreed that vacante imperio during the vacancie of the Empire the Pope doth imperatori succedere succeede the Emperor Clement lib. 2. tit 11. ca. 2. Thus the Emperour was perfectly excluded from the Popes election when as the Pope intruded into his office Bellarmine also granteth that the electiō by Cardinals began but ann 1179. de Cleric lib. 1. c. 9. So that by his reckoning so long the Emperour did beare sway in the Popes election I trust by any of these answeres the defender is freed from this false charge The Libeller should haue been better aduised then to blot so much paper with so many lies that may bee so soone wiped away Zeuxis the Painter being reprooued for his slow painting answered that hee tooke a long time to paint because he would haue it last long which he painted But the Libellers painted lies which he hath been so long in colouring shall in short time all I doubt not be dashed out he should haue done well to haue followed Hieromes counsell to Ruffinus Qui mendacij alterum criminaris desinas ipse mentiri You that accuse another of lying should forbeare lying your selfe Apol. 2. cont Ruffin The seuenth Slaunder SYnops. pag. 583. Neither Lay men nor midwines are authorized to baptize amongst vs this is noted for an vntruth for both of them are allowed saith the Libeller by the Communion booke to be ministers of that Sacrament The Defence FIrst the Communion booke where it setteth down the order of priuate baptisme maketh mention neither of lay men nor women to be ministers thereof howsoeuer indirectly by consequence some haue so collected therefore there being no expresse mention of either lay person or woman it cannot be so affirmed that the book doth allow and authorise any such baptisme Secondly whereas the resolution of doubts is by the booke referred to the iudgement of the Ordinarie as it may appeare in the preface to the Communion booke our Ordinaries haue thus resolued this doubt that the booke hath no such meaning to approue any baptisme of such Thirdly the practise of our Church confirmeth the same For such lay men or women as take vpon them to baptize are to be presented and are punishable by the Ordinarie for the same yea they which are allowed to bee publike Readers and no more if they take vpon them to baptize are subiect to the censures of the Church Wherfore if neither the letter of the book nor the sense which is giuen thereof nor the practise of our Church to the which chiefly the words excepted against are referred doe allow any such to baptize it is a great slaunder of our Church which hee vttereth that lay men and women are allowed by the booke for ministers of that Sacrament Therefore this vntruth may be returned vpon the deuisers head and noted both for a rash vntrue censure Simonides was wont to say that he neuer repented him for holding his peace but for speaking often And if this cauiller had been silent he might haue been blamelesse whereas his hastie pen will purchase him a blot but that he concealeth his name and hideth his face that we cannot see him blush I say vnto him as Ruffinus Ad incusandum non mo●et fidei diuersitas sed peruersitas animi Not the diuersitie of faith but the peruersitie of his affection hath made him an accuser The eight Slaunder BEcause it is said Synops. pag. 29. that Tobie and Iudith were neuer taken for Canonicall till of late it was decreed by Councels of no great antiquitie for in the Laodicene Councell and other ancient Councels they were deemed not to be canonicall A notable vntruth because they are numbred among the Canonicall bookes in the third Councell of Carthage anno 47. where Augustine was present An vntruth also it is that the Councell of Laodicea deemed them not canonicall c. for the Apocalypse is omitted as well as Tobie and Iudith by the Councell and hath no more ancient authoritie then the Councell of Carthage c. The Defence FIrst whereas the Laodicene Councell accounteth but 22. bookes of the Old Testament Canonical and calleth the rest there not rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes not canonicall c. 59. and yet the Councel of Carthage comming after decreeth the same to be canonical as namely among the rest the books of Tobie and Iudith We cannot thinke that these Councels being not aboue fiftie yeere one before the other and so the one not likely to be ignorant of the others proceedings would decree contrarie things first because both these Councels are confirmed in the 6. generall Councell Trullane can 1. which Councell was not so vndiscreete as to ratifie contrarie decrees Secondly if Augustine were present it can not be thought that he would subscribe contrarie to his owne iudgement for whereas the Canon rehearseth fiue bookes of Salomon Augustine thinketh that the booke of Ecclesiasticus Wisedome of Salomon were only so called propter nonnullam eloquij similitudinem for some similitude of the stile de ciuitat Dei libr. 17. cap. 20. And of Ecclesiasticus he saith This booke was not receiued into the canon of the Scriptures De cur pro mortuis cap. 15. Likewise of the bookes of the Macchabees he thus writeth Iudaei non habent hanc scripturam sicut legem Prophetas Psalmos quibus Dominus testimonium perhibet vt testibus suis The Iewes haue not this Scripture as the law Prophets and Psalmes to the which the Lord giueth testimonie as to his witnesses libr. 2. cont Gauden c. 23. How is it like thē that Augustine would haue giuen consent to this decree if their meaning had been to make these bookes absolutely Canonicall Thirdly seeing the Canon of the Scriptures was confirmed before this Councell and acknowledged of the Fathers who make but 22. bookes of the Old Testament excluding all those which we hold to be Apocrypha as Origen apud Euseb. lib. 6. c. 25. Athanas●n synopsi Hilarius in prolog explanat Psalm Nazianzen in carminib Cyrillus 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan haeres 8. Hieron praefat in libr. regum it is not like that the Councell of Carthage would goe against the consent of so many learned Fathers Wherefore they must bee vnderstood to take this word Canonicall in a large sense for all those bookes which were allowed to bee read in the Church whereof there were two sorts some were read ad authoritatem ecclesiasticorum dogmatū confirmandam to confirme the authoritie of Ecclesiasticall doctrine such were the right Canonicall some ad aedificationem plebis for the edifying of the people of which sort were the bookes of Tobie Iudith with the rest Hieron praefat in Prouer. And these were called Hagiographa Hieron praefat in Tobiam or Ecclesiastici Ecclesiasticall bookes the other Canonici Canonicall Cyprian in symbol This difference of the holie writings is allowed by Sixtus Senens lib. 1. bibliothec Stapleton lib.

9. c. 6. doctrinal that those books are called Protocanonici Canonicall of the first sort that are found in the Hebrue Canon the other Deuterocanonici Canonicall of the second sort and in this sense doth the Councell of Carthage call the Apocryphall bookes Canonicall 2. Secondly it is neither absurd nor vntrue to say that the Laodicene Councell omitting to make mention of the Apocalypse among the Canonicall bookes at that time iudged it also not to bee canonicall for the authoritie of that booke was a long time doubted of for the Councell calleth all other bookes beside those rehearsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes not canonicall 3. But the Libeller hath vttered a great vntruth that the Apocalypse hath no more ancient authoritie then the Councel of Carthage which was about anno 420. seeing that Origen long before holdeth it to be canonicall Homil. 7. in Iosuam where rehearsing the books of the New Testament as of the foure Euangelists the Acts of the Apostles 14. Epistles of Paul two Epistles of Peter the Epistles of Iames and Iude he further saith Addit Ioannes tuba canere per epistolas suas Apocalypsin Iohn also proceedeth to sound his trumpet by his epistles and the Apocalypse The Libeller then might haue been otherwise occupied then here to haue noted an vntruth vpon no greater ground he might haue employed his time and pen much better he should haue remembred Platoes saying to his schollers when they went from schoole See children that you vse your otium to some honest purpose Or if his pen must needes runne to drop lies he should haue followed Origens aduice Homo cui incumbit necessitas mentiendi diligenter attendat vt sic vtatur mēdacio quomodo medicamine condimento vt seruet mensuram He that hath necessitie to lie must be carefull to vse his lying as a sause or medicine to keepe a measure ex apolog Hieron cont Ruffin But this Libeller neither was forced to lie and hauing begun he can finde no measure in so doing The ninth Slaunder WHereas it is thus alleaged Synops. pag. 209. Leo the third confirmed by his decree that the bloud which issued out of a woodden Crucifix at Mantua was the very blood of Christ anno 800. what broadface dealing is this saith the Libeller to vent foorth such a shamelesse lie c. The Defence 1. THough no author in that place be alleaged for the proofe of this storie if it had pleased this cauiller to haue looked in the end of the booke hee might there haue found these words after the Errata Whereas pag. 374. 381. and elsewhere I alleage diuers things of the acts of the Popes forgetting to cite the authors I referre the reader to the collections of master Bale out of Platina Functius and others in his booke Deactis Romanor pontific 2. But because this authoritie will not content him I will report the very words of Platina in the storie of Leo 3. At Leo cum seditionibus vexaretur ab vrbe discedens Mantuam proficiscitur ad vtsendum Christi sanguinem qui tum miraculis magno erat in pretio is autem perbenigne susceptus approbato Christi sanguine ob frequentia miracula ad Carolum proficiscitur vt hominem cognoscendae veritatis cupidum eius rei certiorem faceret But Leo being troubled with sedition departing from the citie goeth to Mantua to see the bloud of Christ which then because of miracles was in great price he being gently receiued hauing approued it to be the bloud of Christ because of many miracles goeth to Charles to certifie him of this matter being a man desirous to know the truth How say you now sir Detector haue you not detected your owne follie and ignorance to denie a storie written by one of your owne Chroniclers though here no mention be made of a wooden Crucifix which must bee supplied out of master Bale yet the substance of the storie we haue that Leo approued it which is all one as to say in his iudgement he decreed it for here is no consistoriall decree spoken of to be the bloud of Christ. 3. And if Platina be not of credit sufficient the like storie is brought in by Ioannes Monachus in the 2. Nicen Synod action 4. how a certaine Iew succeeding a Christian in his house found there the image of Christ which hee with other Iewes running vpon doe wound it on the side and thereout issued as much bloud as filled a great Hydrie a water tankerd or bucket by the which bloud the sicke were healed and many miracles wrought and thereof was sent in glasses to all parts of Asia Africa Europa and the tale endeth thus Hic est sanguis ille Dominicus qui apud plerosq repertus dicitur This is the Lords bloud which is said to haue been found with many This Synod with the acts thereof was ratified by Adrian 1. the immediat predecessor of this Leo 3. so that it seemeth more likely that hee by the example of Adrian might giue credit and approue the like fable done at Mantua Now let any indifferent man iudge which of the two hath vented the shamelesse lie the defender in reporting as hee findeth or the detector in malicious denying of that which he ignorantly knoweth not he must learne to be more cunning in histories before hee take vpon him to find fault with historical reports Sure whether he be broad or chittefaced I know not for he neither telleth vs his name nor dareth to shew his face yet by his shamelesse writings we may as well discerne him as by his bold face to whom that sentence of Augustine may fitlie bee applied though not altogether in his sense Libri tui pene totum te nobis exhibent si enim propterea te non nouimus quia faciem corporis tui non vidimus hoc modo nec ipse te nosti nam tu quoque non vides eam Your bookes doe shew you whollie what you are for if wee therefore know you not because wee haue not seene your face neither do you know your selfe because you see not your face August epist. 9. Hieron We need no better glasse to shew the Libellers audacious face then his immodest and slaunderous pen. The tenth Slaunder SYnops. pag. 609. The Masse promiseth sufficient redemption to the wicked that haue spent their life in drunkennes adulterie c. if they come to the Church and heare a Masse and take holie bread and holie water or finde a soule Priest or giue somewhat to the Priest to doe penance for them though they neither pray nor repent nor heare the word preached For this the Libeller crieth out a shamelesse mate a notorious lie c. and Roger Holland that died for the Gospell who thus much confesseth of himselfe he calleth in derision holie Holland one of Foxes Martyrs runnagate Roger. The Defence FIrst as Plato bid Xenocrates a sowre and austere man to sacrifice to the Graces so

all his lies 170 As the Libell is pestered with lies belying lier so hath it great store of other like stuffe of bitter reuiling and railing Mere malice 124 A proper tale as to set the diuell to sale 132 Filthie Doctor shamelesse mate 133 Runnagate Roger. 138 So he blasphemeth Roger Holland Martyr Shamelesse vntruth 159 Spruse Minister 171 A giueth the same answere that Baal did to his suppliant seruants 187 As Balaam deceiued Balaak 187 Perfidiously peruerted 213 Maliciously abused 215 Malicious dealing 220 Maliciously suppressed 220 Cunningly and maliciously 223 Maliciously abuseth 231 Vnmaske malicious dealing 234 Weare Proclus hereticall liuerie 238 If he had not cast off all care of conscience and shaken hands with death hee would neuer so maliciously haue corrupted S. Augustine 239 Maiming them most disgraciously wickedly peruerted 240 Detest and forsake so malicious a Minister 245 Without al cōscience by shameful shifts 253 Malice and wilfull falsification 258 If any should denie him the honor of a notable falsarie 246 Shamefully corrupted S. Augustine 247 A cunnicatching trick and in plaine English a lie 251 Most absurdlie and maliciouslie corrupted c. 256 Maliciously added 278 Will not any man now thinke that this fellow hath well profited in Zoilus Rhetorike but such is the manner of popish writers railing and cursing is one of their common weapons They shew themselues not to fight of Michaels side that durst not giue railing sentence against the diuell Iud. 9. nor yet to be of Pauls spirit that when he called Ananias painted wall excused it by his ignorance Act. 23. 5. But this hath alwaies been the guise of heretikes and other aduersaries to the trueth with euill and slaunderous words to assaile the professors thereof Thus did the Pelagians call Augustine Cultorem daemonum A worshipper of diuels cont Iulian. 3. 18 Petilian the Donatist obiected against him sinne against the holy Ghost libr. 3. cap. 62. He said further that he had damnabile ingenium Carneadis the damnable wit of Carneades lib. 3. 20. Thus Celsus behaued himselfe against Origen whose words we may well vse in this case against our aduersaries Si grauiter modestius haec tractaret plus forsitan suasionis sunt habitura c. If he handled these things grauely and modestly he might perswade more but seeing now he scoffingly and scurrilously vttereth many things dicturi sumus eum elegantium verborum inopia vt quae nec nactus esset nec ●●●●et in tantā incidisse garrulitatem we may say that for want of good words which hee was vnskilfull of he hath fallen into such a vaine of brabling Origen cont Cels. lib. 6. It is said that the Troians went to warre with great noyse and outcries the Grecians in silence But how sped they the stilnes of the Grecians preuailed against the Troians outcries Neither must these bragging fellowes thinke to carrie all away with great words They are like to the pratling Pie that chattereth vpon euery occasion or rather to the Vultures and Kites that follow the smell of stinking carrions but haue no sense and delight in holesome flesh So is this Libeller readie to take the least occasion to speake euill and seemeth to sport himselfe with great delight in filthie and vncleane words That like as Melanthius said of Diogenes tragedie that he could not see it because the strange words did hinder the sight thereof So his vncouth termes and vnseemely speeches as a stinking mist and gloomie clowde doe couer and hide his slender stuffe Augustine would not giue the lie to Pascentius the Arrian though he were worthily detected thereof but thus saith vnto him If you say those things which are reported not to bee so done either your memorie faileth you Non audeo enim dicere te mentiri aut ●go fallor mentior For I dare not say you lie or els I am both deceiued do lie epist. 174. But nothing is more common in the Libellers mouth then you lie you belie him a notable lier a shamelesse lie who herein representeth vnto vs another Stoical Antipater who writing and railing against Carneades was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that rored or raued with his pen or like vnto Salmoneus that counterfeited Iuppiters thunder as Hierome saith Tu alter nobis Salmoneus omnia per quae incedis illustras tu flammeus immo fulmineus qui in loquendo fulminas c. You are another Salmoneus which fire all the way where you goe flashing out lightning and spitting foorth fire in your speech But like as men vse to alay the heate of wine with coole water and so as Plato saith Deum insanum alio sobrio castigare To correct a furious spirit with a tame and sober spirit So I trust to qualifie this railers furious heate with a true and modest defence and not as Heraclitus diseased with the dropsie desired the Physition to turne the abundance of showers into drought but to alay his intemperate heate and drought with the pleasant dew of the truth I am not purposed to answere him in his owne vaine for the Scripture teacheth vs that wee should recompence no man euill for euill Rom. 12. 17. Augustine saith to Petilian the Donatist Si ego tibi vellem maledicta pro maledictis rependere quid aliud quam duo maledici essemus vt ij qui nos legerent alij detestatos abijcerent sana grauitate alij suauiter haurirent maleuola voluntate If I would render euillwords for euill what els should we be but two railers that they which reade vs should either of a graue iudgement reiect vs or els of a corrupt fancie affect vs It is a sufficient defence against a false accuser not to be guiltie The heathen Philosopher could say To be without fault is not the least comfort Crantor That saying also of Diogenes is much celebrated who being asked how he might be reuenged of his enemie If thou thy selfe saith he become a good and an honest man Fourthly it remaineth to be shewed how the Libeller iustly incurreth the same offence which vntruly he obiecteth to others as first he is guiltie of many vntruths as that none of them reade obtulit he offered for protulit he brought foorth Genes 14. pag. 123. that no author can be cited that saith the fathers of the Inquisition cannot erre pag. 117. that women are allowed by the Communion booke to be ministers of the Sacrament Libel p. 129. which is vntrue for neither is the baptizing by women collected out of the booke neither yet is it practised that I know in our Church as a most reuerend Prelate hath auouched in these words For common practise I can say little but for mine owne experience this I dare affirme that I haue not knowne one childe so baptized in places where I haue had to doe no not since the beginning of her Maiesties raigne c. And in the same place I thinke if the circumstances of

which are spirituall sacrifices Yea if you be remembred or haue sung your first Masse your own mouth then said in the Canon Offerimus tibi hoc sacrificium laudis We offer vnto thee this sacrifice of praise Your owne Masse booke will tell you why the Eucharist is called a sacrifice because therein praise and thanksgiuing is offered vnto God 4. Fourthly whereas he would faine win Augustines fauour to be of his side I will first shew how much without cause they presume of Augustines kindnes and then answere to the allegations by him produced 1. Nu●quid aliquis apostolorum dicere auderet qui credit in me non credit in me sed in illum qui misit me credimus enim apostolo non credimus in apostolum non enim apostolus iustificat impium c. Did any of the Apostles dare to say he that beleeueth in me doth not beleeue in me but in him that sent me we beleeue the Apostle not in the Apostle for the Apostle doth not iustifie the wicked but to him that beleeueth in him that iustifieth the wicked faith is imputed for righteousnesse in Ioann 54. If then it bee not lawfull to beleeue in the Apostles then not to pray to them Rom. 10. 14. How shall they call vpon him in whom they haue not beleeued 2. De ciuitat Dei libr. 8. cap. 27. Nec tamen no● ijsdem martyribus templa sacerdotia sacra sacrificia constituimus c. honoramus eorū memorias tanquam sanctorum hominum dei c. quis autem audiuit aliquando fidelium stantem sacerdotem ad altare c. dicere in precibus offero tibi sacrificium Petre vel Paule vel Cypriane cum apud eorū memorias offeratur Deo c. quaecunque igitur adhibentur religiosorum obsequia in martyrum locis ornamenta sunt memoriarum non sacra vel sacrificia mortuorum tanquam deorum Neither do we appoint Churches Priests holie things and sacrifices to Martyrs c. we honour their memorie as of holie men c. who of the faithful euer heard the priest standing at the Altar built vpon the bodie of a Martyr to the honour of God say in his prayers I offer to thee Peter Paul or Cyprian a sacrifice when at their memories they offer to God what seruice soeuer then is done of the deuout in the places of Martyrs are ornaments of their memories not sacrifices of the dead as of Gods 3. Serm. 14. de natali Domini Inuoca Virgo sancta Deum tuum Dauid patrem tuum non illum Dauid adulterio fuscatum c. Holy virgin call vpon thy God Dauid thy father not that Dauid polluted with adulterie but that Dauid which stroue with the diuell If Dauid be not to be prayed vnto what priuiledge haue the Saints of the new Testament more then they of the old 4. Ser. 6. de Steph. Exaudi me sancte meus virginis filius ad me exaudiendum vnus Heare me my holie Lord sonne of the virgin one or alone sufficient to heare me If Christ alone heare vs Saints are not appointed to heare vs nor we to pray to them 5. Cont. Faustum lib. 20. cap. 21. Quis antistitum in locis sanctorum corporum assistens altari aliquando dixit offerimus tibi Petre Paule vel Cypriane sed quod offertur offertur Deo c. Which of the Ministers standing by the Altar in the places of the Saints euer said we offer vnto thee Peter Paul or Cypriane but that which is offered is offered to God c. And againe Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur homines Dei c. We worship Martyrs with the same worship of dilection and fellowship wherewith holie men are worshipped in this life A ciuill adoration then such as is due vnto men is to be yeelded to the Saints departed and no other 6. De vera religion cap. 55. Non nobis sit religio cultus hominum mortuorum c. honorandi sunt propter imitationem non adorandi propter religionem c. quare honoramus eos charitate non seruitute c. The worship of the dead is no religion vnto vs c. they are to be honoured for imitation not to bee adored for religion c. wherfore we honour them with loue not with seruice Here all religious seruice is denied to Saints and consequently prayer which is a part of religious worship By these testimonies then alleaged it appeareth what Augustines minde was of the inuocation of Saints Secondly to answere to the places obiected First where Augustine saith Adiuuet nos orationibus suis c. Let him helpe vs with his prayers speaking of Cyprian lib. 7. de Baptis cont Donatist cap. 1. not lib. 6. as he hath erroniously noted in the margin this sheweth not that Augustine did inuocate Cyprian hee doth not say Sancte Cypriane Holy Cypriane pray for me for he as is before alleaged testifieth that no priest thus saith in his praiers But hereby Augustine declareth the communion betweene the Church triumphant and militant that they wish well vnto vs and do long to see vs in their state And thus Augustine expoundeth himselfe lib. 5. de Baptis c. 17. speaking of Cyprian Praesens est non solum per literas sed per ipsam quae in illo maxime viguit charitatem c. cui ego inhaerere conglutinari desyderans orationibus eius adiutus Hee is present not onely by his letters but by that charitie which did most flourish in him which charitie I desire to bee ioyned vnto helped with his prayers This then sheweth nothing els but a charitable entercourse betweene the members of the triumphant and militant Church that as we giue thankes for their deliuerance so they doe long for ours and wish the same So Augustine in another place Ergo sancti non petunt pro nobis c. Do not then the Saints pray for vs doe not the Bishops ministers pray for the people yea marke y● Scriptures the Apostles pray for the people the people for the Apostles Inuicem pro se omnia membra orent caput pro omnibus interpellet Let all the members pray one for another and the head make intercession for all in epist. Ioann tract 1. It is not then all one to say the Saints pray for vs in their desires vnto God and we must pray to them Secondly where Augustine is alleaged de cur pro mortuis cap. 4. The affection of him that prayeth and remembreth doth commend his beloued soule to the Martyr This sheweth not that humble supplication was then made to Martyrs but that in their affection and desire they wished to haue the assistance of Martyrs as Augustine elsewhere in Psal. 69. Audiamus Martyres loquamur cum eis ex affectu cordis Let vs heare the Martyrs and speake with them out of the affection of the heart Wee then no otherwise speake to the Martyrs then they speake