Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	chapter_n	see_v	write_v	1,643	5	5.3736	4	false

Text snippets containing the quad

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

aduised to alleage this text whereby he doth but display and lay open his ignorance in the text and blindnes in the true sense thereof And further that Saul was not truly iust before God it appeareth by that Samuel saith 1. Sam. 13. 14. The Lord hath sought him a man after his owne heart that is Dauid Saul then was not a man after Gods owne heart Secondly Hierome saith the Detector lib. 3. aduers. Pelagian proueth that Iudas was once iust by these words of our Sauiour Ioh. 17. 12. Whom thou gauest me I haue kept and none of them perished but the sonne of perdition Cont. 1. He should haue done wel to haue alleaged Hieromes words seeing that booke is long and not distinguished into chapters but he sheweth himselfe as well seene here in Hierome as before in the Scripture The contrarie elsewhere may be gathered out of Hierome as where hee thus writeth to Hedibia quaest 10. Deus non saluat irrationabiliter absque iudicij veritate sed praecedentibus causis quia alij non susceperunt filium Dei alij sponte sua susceperunt God doth not saue without reason or true iudgement but by causes going before because some receiued not the son of God some willingly receiued him Therefore because Iudas was not saued he did not receiue Christ truly or aright beleeue in him 2. Augustine out of this Scripture concludeth the contrarie that Iudas was a reprobate Filius perditionis dictus est traditor Christi perditioni praedestinatus The betrayer of Christ is called the sonne of perdition because he was predestinate to perdition tract ●07 in Ioann If he were a reprobate from the beginning he was neuer a right good man in deede 3. That Iudas in his holiest course was but an hypocrite a theefe the Scripture testifieth Ioh. 6. 70. Haue I not chosen you twelue and one of you is a diuell This was spoken long before Iudas betrayed Christ when hee was newly chosen and daily conuersant with Christ and did the office of an Apostle with the rest When was hee holier in shew then while he walked with Christ preached with the rest and wrought miracles but euen then hee was a diuell and when he sate with Christ at the table and dipped his hand with him in the platter and as Origen thinketh was admitted ad mensam corporis Christi to the table of Christs bodie tract 35. in Math. yet euen then and before hee was a theefe Ioh. 12. 6. 4. I will conclude with that testimonie out of their owne Canon Caus. 2. quaest 1. c. 6. where Christ is brought in thus speaking of Iudas Although he be not yet excluded from you à me tamen qui omnia certissime noui separatus diuisus est yet I that know all things haue separated and diuided him et si ego per occulti iudicij sententiam damnatum habeo vos tamen adhuc illum per tolerantiam sustinete although I by the sentence of my secret iudgement hold him condemned yet you must tolerate him a while How then was hee truly iust before God when he was alreadie separated and condemned in the iudgement of Christ Now sir Detector let the Reader iudge whose mouth hath now ranne ouer such lips such lettice we present you your berries as a fit dish for your tooth the lies which you haue here forged as counterfeit stuffe we returne to your owne shoppe These are your proper colours such slaunderous spirits most of your sect are led by One may say of you as Leo●●●hidas of Demaratus sons that spake euill of him Non miror bene enim eorum nemo loqui potest I marueile not at it for none of them can speake well Bernards counsell had been good to such swift tongues Modicum membrum lingua sed nisi caueas magnum malum facile volat atque ideo facile violat charitatem The tongue a little member but worketh great mischiefe it flieth fast but of charitie soone maketh waste serm de triplic custod The twelfth Slaunder HEre the Libeller obiecteth foure vntruths together 1. That Bellarmine is at variance with himselfe in one place making the Pope the chief iudge of all controuersies in another the Pope with the Cardinals which both may well stand together without any variance 2. That it is affirmed that Bellarmine for exposition of Scripture referreth vs to the Fathers of the Church wherof he maketh no mention at all 3. False also that hee referreth vs from generall Councels to the Pope and Cardinals 4. False also that hee maketh mention of Cardinals of whom he saith nothing The Defence 1. WHether there be not variance and diuersitie in these two places of Bellarmine one while to make the Pope Iudge another while to ioyne the Cardinals with him as though hee were not sufficient without them for why else are they ioyned with him I leaue it to the Readers iudgement it is not a matter worthie to be contended about and I am ashamed to spend time in such friuolous stuffe but that a brabler must be answered 2. For the other three points they are not first of my deuising that worthie professor Master Whitakers doth so collect Bellarmines sense contr 1. quaest 5. cap. 3. And it seemeth to be Bellarmines meaning altogether for his words in this place are not by vs alleaged First that we should haue recourse to the Fathers for the exposition of the Scripture for he referreth vs to the Councell of Trent sess 4. which prescribeth that sense of the Scripture to bee followed which either the Church holdeth or the ioynt consent of the Fathers 3. Bellarmine referreth vs to a Councel confirmed by the chiefe pastor or to the chiefe pastor cum concilio aliorum pastorum with the counsell of other pastors these two being disioyned with this disiunctiue siue or cannot be taken in any good construction for all one as the Libeller doth insinuate p. 147. But Bellarmine must be expounded by himselfe who other where would haue appeales made from generall Councels to the Pope lib. 2. de concilior authoritat cap. 17. And so in this place this order is prescribed that where a Councel cannot resolue of doubts it shuld bee determined by the Pope with his assistance 4. Though the name Cardinals bee not here expressed in Bellarmine yet his concilium pastorum councell of pastors assistants to the Pope can be no other but the Colledge of Cardinals 1. For if he did meane any other Councell it were a vaine repetition of the same thing to say a Councell confirmed by the chiefe pastor or the chiefe pastor with a councell 2. It seemeth to be such a councell as is alwaies readie at hand so is no other councell but of the Cardinals that are alwaies resiant in Rome 3. Whereas the last reuolution of matters is to the Apostolike sea distinct 20. ● 1. By the sea Apostolike they vnderstand not the Pope onely sed concilium illud quo pontifex

A RETECTION OR DISCOVERIE 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 falsifications 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 IOB 31. 35. Though mine aduersarie should write a booke against me would not I take it vpon my shoulder and binde it as a crowne vnto me Augustine cont Petilian lib. 3. 2. Non ago vt efficiar hominī conuitiando superior sed errorem conuincendo salubrior I go not about to be superior vnto him in railing but sounder in refuting his error AT LONDON Printed by FELIX KYNGSTON for Thomas Man 1603. THE PREFACE TO THE READER SAint Paul both as a Prophet foreseeing the state of Christs Church and as an Apostle teaching how we should behaue our selues saith There must bee heresies that they which are approued among you may be knowne 1. Cor. 11. 19. For though it be possible to finde a countrie without wilde beasts as they doe write of Creete yet a commonwealth without enemies a religion without gain sayers a Church without heresies is not to be found Euen Creta which was freed from wilde beasts was pestered with brutish beastly men liers euil beasts slow bellies Tit. 1. 12. The Church of England likewise wanteth not priuie whisperers and carpers at religion maligners of the present state and professed enemies to all that loue the truth which as heretofore hath diuersly appeared to be most true so the flames of this fire of malice priuilie kindled haue of late burs●●●orth in a certaine slaunderous Libell or inuectiue especially directed and intended against two particular persons one of excellent learning and singular industrie Master D. Sutcliffe the other though not worthie to be ioyned with him in that quarrell a well willer likewise of religion and to his vtmost power a defender of the same These two need not take it to be a disgrace that they are singled out and made markes to shoote at but rather as Eudamidas said concerning the Thebanes whom Alexander onely excepted proclaiming libertie to depart to the rest of the Grecians This decree though it seeme hard yet is glorious to you because Alexander onely feareth you which though it cannot be said alike of both these defenders yet as it appeareth the one is feared of them so the other hath no cause to feare them The Libeller hauing first discharged vpon that learned writer before named doth renew his second battaile against the other laying siege to two of his fortresses I meane his two bookes Synopsis Papismi and Tetrastylon in which enterprise he promiseth himselfe a notable victorie not remembring that saying Let not him that girdeth his harnesse boast himselfe as he that putteth it off 1. King 20. 11. Augustine saith Facile est vt quisque Augustinum vincat videris vtrum veritate an clamore It is an easie matter to ouercome Augustine but see it be not rather with crying and outfacing then in truth epist. 174. So may we say to this boasting and bragging Thraso I doubt not but his imagined victorie will fall out to be such as Pyrrhus was against the Romanes If we ouercome but once more saith he wee are vndone It had been much better in mine opinion if the Libeller had harkened to S. Paul to haue auoyded oppositions of science falsely so called 1. Tim. 6. vers 20. that is not to haue opposed himselfe and his small skill and false knowledge against the truth But this their opposition redoundeth much to the benefit of the Church of Christ first by this meanes they discouer the nakednes of their cause that cannot be maintained but by railing and slaunders as Hierome saith Istae machinae haereticorum vt conuicti de perfidia ad maledicta se conferant These are the engines of heretikes that being conuicted of their faithlesse doctrine turne themselues to railing So that one reading their mad writings and furious stile may say of them as Diogenes to a phrantike and witlesse yong man Thy father was drunke when he begat thee But as the saying is Like lippes like lettice like religion such writing like authors like bookes Like to Demonides slippers which were euil fauoured yet fit for his lame feete Secondly by these barking fits and hollow ecchoes I trust others will be awakened from their sleepe and bend themselues to defend the truth by them defaced and maintaine religion by them diminished and hereby be put in remembrance to stirre vp the gift of God which is in them For as the Apostle saith God hath not giuen vs the spirit of feare but of power of loue and of a sound minde that they may say with Hierome Breuiter respondeo nunquam me haereticis pepercisse sed omni egisse studio vt hostes ecclesiae mei quoque hostes fierent I answere briefly that I neuer spared heretikes but did wholy studie that the enemies of the Church should also become mine enemies Onomademus gaue counsell in a certaine sedition and commotion in Chius that all the enemies should not be expelled least we should then begin to fall out with our friends saith he Nasica when Carthage was destroyed vsed to say that the Romane state was daungerous because now they had none left whom they needed to feare And Antigonus when he heard that Zeno the Philosopher was dead said That the theater of his exploits was taken away In like manner if Religion had no forren enemies we should haue cause more to feare domesticall contention and if superstition found no patrones to fauour it the truth would haue fewer friends to vphold it the opposition therefore of gainsayers doth make the defence of the truth more glorious and the diligence of the aduersarie to offend should make vs more readie to defend the truth and as the Oracle answered the Cirrheans to fight night and day in the maintenance of the truth Like as when a fire is kindled in a citie it is not fit that the standers by should looke on and doe nothing but euery one in that case ought to set to his helping hand to quench the flames so should wee seeke to put out those sparks of superstition which begin to be blowne from the coales of Popery and false religion And in this respect that law of Solon is not much to be misliked who decreed him to be infamous that in the commotion of the citie would ioyne to neither part So neither is he to be commended that in this dissension of religion standeth as indifferent and a Neuter Thirdly a peculiar benefit may arise to the partie impugned and traduced to profit by the admonition of his aduersarie for as it were no shame for him wherein he hath slipped to confesse

the skinne and bite the haire but hurt not the beast so though you snarle at the man and snatch at his person you hurt not the cause 5. You will not examine all his cosoning tricks c. that were with Hercules to cleanse Augeas stable It may seeme strange that you dare obiect cosoning and cunnicatching trickes pag. 251. being so full of them your selues Are you ignorant what your Quodlibeter hath discouered of the Iesuits exercise which they vse to giue to landed gentlemen as how Iohn Gerrard Iesuite gaue the exercise to Master Anthonie Rouse Master Thomas Euerard Edward Walpole Iames Linacre with others making them by force thereof to sell their lands and drawing from some 1000. pound from some 1000. marke from one 3500. pounds namely Henry Drurie who became a lay brother and was sent to Antwerp where he died The like practise the said deuout father vsed toward certaine yong Gentlewomen Elizabeth Sherley Dorithie Rockwood with others and the Lady Mary Percie whom he cosoned of their mariage portions and made Nuns of themselues These are indeede co●oning and cunnicatching trickes but that as Hierome saith Ad caeteros talpae ad me caprearum oculos po●●ides You are as blind as a mole toward others but you cast not a sheep but a goates eye upon me But as for Augeas stable you are not Hercules to cleanse it and if you were your Popes Decretals Clemētines Extrauagants Legend of lies and other such dunghill and stable stuffe would set you a worke you neede not seeke elsewhere In the meane time to requite your Augeas stable I say with Hierome against Iouinian De tenebrosis libris quasi de foueis serpentes protraham neque sinam venenosum caput spiris maculosi corporis protegi I will out of his bookes pull out the serpents as out of their holes nor suffer his venemous head to be foulded within his speckled bodie And as of three hundred images of Demetrius Phalereus not one remained but all while he liued were destroyed so all these monuments of the Libellers follie shall quickly I trust in his sight be ouerthrowne and cast downe And as Demosthenes was wont to say of Phocion when hee began to speake Now riseth the hatchet or cutting knife of my sayings such shall our true defence be to his false detection Secondly to answere in a word to his challenge of disputation and conference that the defender should hold his hands from pen and paper and come to trie the quarrell in the presence of her Maiesties most honorable Councell with that fauour which the French Protestants obtayned before the French King c. 1. I doe not marueile if the Libeller be loath to haue his obiections examined by writing for he feareth least the light should discouer his iugling as Demosthenes answered one suspected of theft that found fault with his night studies I knew well it grieueth you that I burne light And as a certaine vnskilfull Painter hauing made an euill fauoured picture of a Cocke bid the boy driue away the true Cocks that his vnskilfulnes might not appeare So playeth this bungler he would haue no other writing set by his that his bold ignorance be not descried 2. As for triall of the quarrell before the honorable Lords as I willingly embrace the Libellers challenge and am readie to take vp his gantlet if it shall so seeme good to their Honors So in the meane time I send him this Newyeeres gift say no more then Archidamas to the Ele●ans That it was good for them to be quiet And where he telleth vs he will fall to it roundly pell mell with push of pike that saying of Pau●amas will very well fit him to a certaine impotent man that gaue counsell for warre I would ye did strip your selfe naked that we may see what manner of man giueth this counsell to fight So I could wish that this champion would shew himselfe that we might see what a proper man he is to maintaine such a quarrell which till it may be had I send him this posie of Hieromes Moueat manum figat ●●●lum eum ad libros prouoco loquamur scriptis vt de nobis tacitus lector iudicet cum ad libros venerit pedem pedi cōtulerit tune sudabit tunc haerebit c. Let him put his hand to his penne I prouoke him to his booke let vs conferre by writing that the reader by himself may iudge of vs when he commeth to write and setteth foote to foote then he will sweate and sticke fast c. 3. Because our aduersaries doe make great brags and pretend a desire that a free disputation and conferēce may be had I will briefly shew that they intend nothing lesse then to haue the trueth decided by a sober and indifferent conference but onely to shew their wrangling spirits and froward nature as may appeare by experience alreadie had of their attempts on that behalfe First in the disputation held at Westminster in the beginning of her Maiesties raigne the popish disputers did behaue themselues very frowardly 1. Where they were appointed to deliuer their minds in writing they contrariwise appointed one to repeate their minde in speech 2. When he had finished they were asked if they had any more to say and they answered no yet afterward when the Protestants had propounded their writing they said they had much more to say 3. Vpon the second day whereas they were appointed to conferre of the second question the popish Bishops stood vpon it that they would first tender their minde in the first question 4. They alleaged that they were commaunded to prouide their writing in Latin whereas neuer any other order was taken but that they should write in English 5. Whereas they were appointed to begin they utterly refused and so through their wilfulnes the disputation brake off See the report hereof penned by Master Fox pag. 2119. Of the like cariage were certaine Iesuites Hungerus Gretserus Tannerus that disputed at Ratisbone this last yeer 1602. with Hunnius Helbronnerus with other Ministers of the Augustine confession 1. They before they would dispute would haue the Ministers to proue themselues to be of the Church and that they had the spirit of God 2. They propounded a question impertinent concerning Vbiquitie 3. In their disputation Tannerus with histrionicall behauiour lowd outcries scurrilous scornings and unseemely gibings pudoris claustra perrupit became impudent as the reporter writeth 4. Whē he could not answere he said nothing but nego consequentiam nego consequentiam I denie the consequence I denie the consequence 5. Plus centies clamatum respondeatur in forma Aboue an hundred times they cried out answere in forme 6. They refused to dispute in the Germane tongue 7. When the Scriptures were alleaged they answered nihil ad rem nothing to the purpose ex Egidio Hunnio Before this a conference was appointed at Wormes where because the Protestants

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.

Bellarmine Augustine in diuers places and Hilarius Hippolytus Apollinarius See Tetrasty l. p. 142. 143. Bellarmine saith of Sozomene Eum multa esse mentitum that he lied in many things libr. 3. de poeniten cap. 14. Doth not the libeller himselfe grant as much We admit not the authoritie of one two or three ancient and holie fathers dissenting from the rest pag. 133. 3. But you thinke hardly that Luther should so speake of Gregories Dialogues he might well so doe because it is a booke full of fables and lies whereof the diuell is the author neither was it euer written by Gregorie for this Dialogue maketh mention of purgatorie fire lib. 4. dialog cap. 39. whereas Gregorie holdeth but two places after this life libr. 8. moral cap. 8. in these words Whether a good spirit or euill doe receiue the soule going out of the prison of the flesh it shall keepe it secum in aeternum for euer with it without any chaunge from whence being exalted it shall not be cast downe to punishment nor being drenched in eternall punishment shall ascend c. Hierome himselfe that learned father speaketh as hardly of one against whom hee had no greater cause Portat nequaquam vexillum Christi sed insigne diaboli He beareth not the banner of Christ but the ensigne of the diuell aduers. Vigilant Yet I excuse not whatsoeuer in the heate of affection might drop from Luthers pen. 4. But is not this a good argument Caluine Luther sometime refuse the Fathers Ergo the writer of SYNOPSIS speaketh contraries Secondly saith the Libeller Bellarmine in diuers controuersies plentifully citeth the fathers as in the controuersies of inuocation of Saints Pilgrimage Purgatorie vnto the which there is no answere at all but silence as Baal answered his suppliant seruants which bewraieth the insufficiencie of his booke and manifestly proclaimeth antiquitie on our side pag. 175. 176. Contrà 1. The writer of SYNOPSIS intending the profit not of the learned but of others thought it not so necessarie to handle at large the testimonies of the Fathers alleaged by the aduersarie 1. Because the booke would haue growne by this means to a greater volume then was fit for euery mans leasure to reade or their abilitie to reach 2. The treatise being in English to what purpose should Bellarmines quotations be produced in that language which the aduersary vnderstood not and so could not make answere 3. There be others that haue happily vndertaken that enterprise as that learned man whom the Libeller in his first part traduceth that Bellarmine shall not want worke 4. As Bellarmines authorities are omitted except in some principal controuersies so neither on the other side are our antiquities produced in such number as the writer out of his owne readings could haue alleaged otherwise then of their owne testimonies out of their Canons and writers specially vrged against themselues and turned vppon their owne heads 5. The speciall grounds both to confirme the trueth and conuince error in euery controuersie are to be taken from the Scriptures which hee thought most profitable for the instruction of the Reader and such places out of the Prophets and Apostles are specially and principally handled wherein hee followeth Hieromes aduise to Pammach Simplices epistolae tuae olent Prophetas Apostolos sapiunt non cothurnatam affectas eloquentiam nec more puerorum argutas sententiolas in clausulis struis Your epistles are plaine smelling of the Prophets sauouring of the Apostles you affect not curious eloquence nor as children hunt after sentences 2. Bellarmine in deede maketh great shew of antiquitie but most of his ancient testimonies are either out of forged authors or els impertinently alleaged or by him corrupted and falsified as to giue one instance for many his dealing in the controuersie of purgatorie euidently sheweth First the constitutions of Clemens Dionysius de ecclesiastic Hierarch Athanasius questions ad Antiochiam Gregories Dialogues the Liturgie of Basil Testament of Ephrem are all bastard writings which Bellarmine produceth as authenticall witnesses for Purgatorie Secondly Gregorie Nazianzen Eusebius Epiphanius Chrysostom Theodoret Theophylact Damascene are impertinently cited for Purgatorie who indeed make mention of praier for the dead but haue no one word of Purgatorie neither doth the Greeke Church beleeue that there is any purgatorie fire prooem ad concil Florentin Tertullian likewise Cyprian Ambrose Hierome are brought in to bee of the Iurie for purgatorie but they do not so much as mention it who so list to take view of their testimonies as they are cited by Bellarm. libr. 1. de purg cap. 6. Thirdly Bellarmine is found to be a falsifier as Bracarens concil 1. can 39. these words are added of his owne vt oraretur pro defunctis that praier should be made for the dead Likewise Concil 6. sub Symmacho these words are foisted in by Bellarmine Sacrilegium esse fraudare defunctorum animas orationibus That it is sacriledge to defraude the soules of the dead of prayer the Councell saith only it is sacrilege oblationes defunctorū ecclesiae auferre to take away the oblations of the dead from the Church and conuert them to other vses Wormatiens c. 10. is falsely alleaged Pro suspensis in patibulo esse sacrificandum That they must sacrifice for those that are hanged or els he had some new copie of his owne which he followed By these particular instances it may appeare what fidelitie Bellarmine hath vsed in other controuersies and how well antiquitie standeth of his side 3. Whereas it is alleaged that inuocation of Saints is prooued by Bellarmine by the Councel of Chalcedon confirmed by act of parliament Libel pag. 175. as though now by the lawes of this land it were lawfull to pray to Saints Our answere is that in deede the Church of England alloweth the decrees of the Chalcedon and of the other three generall Councels concerning the faith and their condemnation of the heresies of Arrius in the Nicen of Macedonius in the first Constantinop Nestorius in the Ephesine Eutyches in the Chalcedon but all the acts of this Councell for other matters it receiueth not 2. Neither is there any Canon or decree in this Councel extant of inuocation of Saints for that which Bellarmine bringeth is taken out of the colloquies and conferences and postscripts of the Councell not from the authoritie of any Canon or determination thereof 3. That which hee hath of the intercession of Proterius and of Flauianus Flauianus post mortem viuit martyr pro nobis oret Flauianus liueth after death let the Martyr pray for vs doth shew the opinion which they had that the Saints prayed for them which is another question Neither doth it follow that if it be graunted that the Saints doe pray for vs in generall not knowing our particular necessities not as mediators but as fellow members wishing the perfection of the rest of the bodie that therefore they should bee prayed vnto neither can it bee shewed that those Fathers made any supplication