learned and iudicious Diuine of their owne confesseth in the originall tongue of Chrysostome it is read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shee which is also agreeable to the Hebrew and Greeke fountaines of the Bible O but because this reading in the translated Copie maketh for the worship of the Virgin Mary therefore in our Iesuites diuinitie it must be preferred The second is out of Chrysostome too in his Sermon of Inuentius and Maximus whom Bellarmine to proue that the relickes of Saints ought to be worshipped bringeth in thus speaking tumulos Martyrum adoremus let vs worship the sepulchres of Martyrs whereas indeede the word in Chrysostome is adornemus let vs adorne and garnish their sepulchres as both the originall Greeke and the Latine translations that are of any standing doe read it The third is of Cyril who is not onely changed and altered but plainly dismembered by them for whereas hee writeth thus excellently concerning the power of faith This faith which is the gift and grace of God is sufficient to clense and purge not onely them which find themselues somewhat ill but also those which are verie dangerously diseased c. The Spanish Index hath censured him and commanded these words to bee blotted out with this peremptorie charge Extextu deleantur illa verba The fourth and last is of Cyprian in his Booke De bono patientiae where for gustatam Eucharistiam they read to maintaine the idolatrous circumgestation of the Eucharist gestatam contrarie to their owne copies as on the contrarie in Leo ser 14. de passione for gestemus Bellarmine readeth gustemus and thus they turne Cat in panne as the Prouerbe saith and with the Apothecaries art put quid pro qu◠103. Thus they handle the Fathers putting words into their mouths that they neuer spake nor meant and that in no few places of their writings And as for later Writers their Iudices Expurgatorij are sufficient testimonies of their purging expunging wiping out and foysting in what they list into their Bookes it is a profest allowed and maintained practice of theirs which at the first was kept in darknesse as a worke of darknesse by secret conueyance but after that by Gods prouidence it came to light is now publikely defended as a thing not onely lawfull and commendable in it selfe but also profitable for the Church of God so that there needs no further proofe of their forgerie and falsification in this kind seeing we haue confitentes aduersaries Onely for a conclusion let vs a little consider the reasons that are vsed by these good men for the defence of this their dealing 104. One May an English Priest out of Gretzer Posseuine the author as it is supposed of the grounds of the old and new Religion in the latter end of that Booke taking vpon him to answere Master Crashaw that laid to their charge the same crime that I now doe answereth three wayes First that it is a practice both lawfull and commendable Secondly that if it be vnlawfull we are more guiltie of it then they And lastly though they meddle with new Writers yet the Fathers workes are sincere and free from all corruption 105. To whom I reply briefly thus that as touching his last answere which concerneth the Fathers it is manifestly false as I haue alreadie discouered in foure particulars and is by Doctor Iames in his Booke in many more and I doubt not but shall be more fully ere long made knowne to the world and therefore though that there was no rule prescribed by the Councell of Trent for the purging of the Fathers as of yonger Writers Yet it followeth not but that they might doe it without rule which also Gretzer the Iesuite perceiuing to be true seeketh to mend the matter by a fine distinction by which indeed he matres it vtterly and that is that the Fathers workes as they are Fathers need no purging but being considered as Sonnes their words may bee corrected and censured by the Church or not as Fathers but as Fathers-in-law for when they feed the Church with sound and wholsome doctrine they are Fathers if otherwise Fathers-in-law thus by this fine distinction he granteth that when a Father speaketh any thing which they account false doctrine he may be corrected or rather corrupted for then they esteeme him not a Father but a sonne nor a true Father but a Father-in-law so that it is apparently false which our new Author affirmeth that none of the Fathers are corrected by them 106. Secondly touching his middle answere that if it be a fault we are more guiltie thereof then they I answere that that is as false as the former for let it bee granted that some Bookes are corrected by some Protestants yet first they are the deeds of priuate persons and not the acts of the Church not at all approued much lesse authorized by the Church as theirs are nay all of sounder iudgement in our Church doe asmuch condemne that practice in our owne as in any else Secondly such corruptions or corrections are not frequent with vs but rare and seldome I dare boldly say for one place altered by vs in any Writer there are twentie by them as their owne expurging Iudices doe beare witnesse and for this I challenge any Iesuite or Romish Priest whatsoeuer to the encounter Thirdly most of those Bookes which they lay to our charge to haue beene corrupted by vs as Augustines Meditations Granadoes Meditations The conuersion of a Sinner The Christian Directorie Osianders Enchiridion with other more are not corrected in the originall themselues but in their translations into our Language some things are left out some added some changed and altered as the Translators thought good whereas they corrupt the verie Texts and originall Copies of most Writers without difference Fourthly we seldome alter or change any Booke in the translation but withall we eyther confesse in the beginning of the said Bookes or professe in the publishing of the same this correction or alteration but they haue practised this in secret by certaine Enquisitors appointed to that purpose the mysterie of which art was long hid from the World and had still lien in darknesse had not the prouidence of God for the good of the Church first discouered the Belgicke Index by mere accident to that godly and bright starre of our Church Iunius who made it presently knowne to the world and at this day few there are that vnderstand the mysteries of that art so closely and cunningly doe they conuay their matters as for the Books themselues they do seldome or neuer acknowledge their correction in the forefront and beginning of them as wee doe but by all meanes labour to hide and conceale the same Lastly though some amongst vs haue more rashly then wisely falsified some Writers of lesser note in some few things yet they haue not meddled with the Fathers nor Councels neither haue
conceit 22. Againe they ioyne hands with the Iewes in their doctrines of Free-will inuocation of Angels and Saints and merite of good workes all which the moderne Rabbines hold as articles of their Creed deriuing them from their predecessours the Pharises that went before them Petrus Galatinus that Rabbinish Romanist reckoneth vp a number of them that were all Patrons of Free-will and not as it is set free by grace for so we hold that a man hath free-will to good but euen by nature before grace as the Romanists hold And so also of Inuocation of Saints some of them affirming that the pure soules which heare them that pray vnto them haue a place in heauen Others that the Iewes vsed to interpose in their prayers betwixt them and God Isaac as an intercessour Others that prayers are to be made to Angels to open the gates of Paradise and to appease Gods wrath And lastly the Romanists themselues affirme that when our Sauiour cryed out on the Crosse Eli Eli c. the Iewes would neuer haue supposed that he had called for Elias had it not been an vsuall practice amongst them to call vpon the Saints departed Lastly touching the merite of worke the Iewes teach that God once euery yere to wit in the moneth of September at what time he created the world calleth all mens liues to an account for the yeare past and openeth three Bookes one wherein are written the names of notorious sinners and Atheists called The Booke of Death another in which are enrolled the names of iust and holy men called The Booke of Life and a third for such as are in a meane betwixt both neither exceeding bad nor exceeding good but of a mixt disposition and these haue respite giuen them till the day of reconciliation to repent in which is the tenth day of the same month at which time if their good doth exceed their euill then it goeth well with them but if their euill exceed their good then they are registred presently in the Booke of Death And lest GOD should be deceiued they say that he holdes in his hand a ballance into one skale whereof he puts their good workes and into the other their euill deeds that he may measure out his rewards according to the weight of the one or the other How ridiculous a fable is this Much like vnto the Poeticall fiction of Minâ—s Aeaâ—us and Radamanthus the three Iudges of hell whome the Poets faine to sit there weighing the soules of men and giuing sentence vpon them according to their poyse and weight By this it appeareth that the foolish Rabbines maintained free-will inuocated Saints and Angels and esteemed their workes meritorious All which are the very opinions of the Church of Rome beleeued and practised of all the professours of that Religion which is so much the more absurd because they themselues confesse in speciall concerning the doctrine of Inuocation of Saints that it was not taught vnto the people of the olde Testament for feare of Idolatry nor at the first preaching of the Gospell for feare it should seeme vnto them a hard and harsh doctrine and in generall that it is madnesse to relye our faith vpon the Iewish Thalmud seeing the Thalmudicall Writers are full of impieties and blasphemies and therefore haue not onely been prohibited to be read but also condemned to the fire by diuers of their owne Popes all which notwithstanding our Romish Rabbies fetch a demonstration for the maintenance of these doctrines from the example and practice of the Iewes 23. In like manner the Iewes had those that professed a monasticall and single life which were called Essaeans from the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Saints or holy men as some suppose because â—orsooth they tooke vpon them to be more holy then others and therefore would not offer sacrifice with the people because they thought them not so holy as themselues And these as Iosephus and Philo testifie professed continency from marriage community in goods and abstinence from meats not by any warrant out of Gods word but onely by the authority of their vnwritten traditions And doe not the Romanists imitate them in the same kind What are their Monkish Votaries but Apes of the Iewish Essaeans And what is their Monasticall profession but a pretence of a state of rare holinesse and perfection They vow chastitie in single life and abhorre marriage as a state of pollution they abstaine from meates and professe voluntary pouerty with a community of goods and all this they do that they may seeme more holy then others and merite heauen by their holinesse hauing withall answerable vnto them nothing but tradition for their warrantize without either sound precept or true example out of holy Scripture For grant that their Euangelicall Councils are such as they would haue them to be and that vowes in Christianity are lawfull yet it is certaine that the authority of Councils and the lawfulnesse of vowes doe neither warrant nor allow their superstitious and idle monkery nor the blasphemous opinion of merite which they ascribe vnto such voluntary deuotions nor yet the necessity of irreuocation though by the frailty of mans nature there be an impossibility of performance And so both in substance and circumstance they want the authority of gods word to vphold them Let then the Iewish Essaeans and the Romish Monks walke together as in one path of superstition so vnder one cloake of hypocrisie for that which Sigonius affirmeth of the one that they were by Nation Iewes and by manners hypocrites we may truely confirme of the other that they are Christians by profession but hypocrites by conuersation And as those Essaeans did farre degenerate from the ancient Nazarites and Rechabites whome they pretended for their patterns so these doe as farre and more from those ancient Monkes that liued in former ages of the Church as is vnanswerably demonstrated by many of the learned Champions of our Church especially Doctour Mortâ—n and Doctour White to whome I referre the Reader for fuller resolution in this poynt 24. The Iewish Rabbines also taught that the damned soules in hell and Purgatory had some refreshing and rest vpon euery Sabboth day assoone as a certaine prayer was chanted out by them with sweet melodie and therefore that on euery Friday at night there is a great shout in hell for ioy of the ensuing Sabboth and on their Sabboth day at night a dolefull crye for griefe of their returne to their paines Thus the Rabbines doted And do not our Romish Rabbines dote in like manner They also teach that the damned soules haue some refreshment and ease vpon the Sabboth day as in the legend of S. Brandon it is written how that holy Abbotfound Iudas the Traytour sitting vpon a stone in a certaine Island and demanding of him what he was and why heesate in that place he answered that vpon euery Saturday at noone
to some puritie doth approoue and confirme all these grosse opinions of the Schoole Diuines for thus it decreeth that it is good and profitable humbly to inuocate the Saints and to fly to their prayers and succour for the obtayning of blessing from God in Christ And that wee may see the meaning of this Decree the Romane Catechisme which was made by the commaundement of the Bishop of Rome doth more expressely affirme that the Saints are therefore to be called vpon because they pray continually for the saluation of men and God bestoweth many benefits vpon vs for their merit and grace sake and that they obtaine pardon for our sinnes and reconcile vs into the fauour of God And for the refining Iesuites they haue not yet refined this errour for Coster writeth that the Saints are to be inuocated both that they may mediate our cause to God and also that themselues may helpe vs. Viega another Iesuite saith that they are as it were the dores by which an entrance is opened to vs vnto the most holy places in heauen Osorius another of the same stampe affirmeth that God giueth vs all good things by the intercession of the Saints And lastly to make vp the messe Bellarmine himselfe that is more wary then all the rest doth not blush to say that Gods predestination is helped supported by the prayers of the Saints because God hath determined to vse their prayers for the effecting of mans saluation Behold here a Map of the Romish doctrine Who can now choose but account them Idolaters when they thus teach the people That all blessings descend vpon them by the meanes of the Saints and so encourage them to repose their confidence in their merits 69. But from their doctrine let vs come to the practice of their Church and we shall see this more cleerely and heere some few examples shall serue for a taste for to propound all in this kinde would bee both tedious and needlesse Thus therefore in their publike Seruice Bookes Rosaries and Breuiaries they pray vnto the Saints To Saint Paul Vouchsafe to bring thy humble suppliants to heauen after the end of this life to whom thou hast reuealed the light of truth To Saint Iames the greater Haile ô singular safeguard of thy pilgrims bountifully heare the prayers of thy seruants helpe them that worship thee and bring them to heauen To Saint Thomas thus Vouchsafe to establish vs thy suppliants in his faith by handling of whoÌ„ thou deseruedst to acknowledge to be God To Saint Iohn Haile ô holy Apostle of our Lord Iesus Christ I intreat thee by his loue who chose thee out of the world that thou wouldest deliuer me thy vnworthy seruant from all aduersitie and from all impediments of body and soule and receiuing my soule at the houre of death wouldest bring me to life euerlasting To Saint George thus Hee saue vs from our sinnes that wee may rest with the blessed in heauen Here Saint George is made a Sauiour and that from sinne and so either Christ is cleere put out of his office or George ioyned with him in his office Againe to Saint Erasmus Graunt that by thy merits and prayers we may ouercome all the snares of our enemies and be freed from the pouerty of body and minde and from eternall death To Saint Christopher O glorious Martyr Christopher bee mindefull of vs to God and without delay defend our body sense and honor thou that deseruedst to carry in thine armes ouer the Sea the Flower of heauen cause vs to auoid all wickednesse and to loue God with all our hearts To Saint Cosmus and Damianus O most holy Physicians who shine in heauen most cleerely by your merits preserue vs both from bodily plague and disease and also from the death of the soule that we may liue in grace vntill we enter into heauen To Francis the Fryer thus O Francis sunnes light singular crucified Saint c. beâ— thou to vs the way of life make satisfaction for vs alway shew to Christ the marks of thy wounds This Frier Francis they make equall to Christ and therefore they say that Christ imprinted his fiue wounds vpon him as if he also were to suffer for the world and redeeme mankind and that they were alike in all things as those blasphemous Verses of two shamelesse Iesuites Turselline and Bencius doe declare 70. What should I trouble thee gentle Reader with any more of this trumpery their Bookes are full of such-like prayers if any please to read them and that we may plainely see that they put their trust and confidence in them not onely the words doe sufficiently signifie but also the liberall indulgences their Popes haue annexed to the deuout sayings of such Orisons As Pope Sixtus hath promised eleuen thousand yeeres pardon to them that shall say a certaine prayer before the Image of the Virgine Mary beginning thus Aue sancta Mater Dei c. But to leaue the rest of the Saints and to come to the blessed Virgine whom with Epiphanius we blesse and honour but in â—â— casâ— worship it is a wonder into what an abominable Idoll they haue translated not her for shee abhorres their impietie but the Idea and fancy of her which they haue deuised in their owne braynes for they call her the Queene of heauen the Mother of mercy the Gate of Paradise the Life and hope of a sinner the Light of the Church the Lady of the world the Aduocatresse and Mediatrix of mankinde yea they say that the death and passion of Christ and the holy Virgine was for the redemption of mankinde and that she also must come betwixt God and vs for the remission of sinne and that her Sonne and she redeemed the world with one heart as Adam and Eue sold the world for one apple And thus they ioyne the Virgine Mary with Christ in the office of our redemption and so make her equall with him which were somewhat tolerable if they could stay there but they climbe higher in impudency and not onely match her with Christ but set her aboue him For they tell vs of a vision How Christ preparing to iudge the world there were two Ladders set that reached to heauen the one red at the top whereof Christ sate the other white at the top whereof the Virgine Mary sate and when the Friers could not get vp by the red Ladder of Christ but euermore fell downe Saint Francis called them to the white Ladder of our Lady and there they were receiued And a late Iesuite hath set forth to the view of the world certaine Verses wherein he preferres the milke of our Lady in many respects before the bloud of Christ yea they subiect Christ now raigning in the heauens to his Mothers command as it is sung in some of their Churches O happy Virgine that our sinnes dost purge Eâ—treate thy Mother and thy Sonne doe
and ignorance must needs ouerflow the world as wofull experience hath taught to bee true in those places where the Romish Religion preuaileth 16. Thirdly they teach that Images and Pictures are Lay mens Bookes wherein they must read and with the which they must content themselues without searching at all into the Booke of God This doctrine taught Gulielmus Peraldus three hundred yeeres since saue that hee ioyned the Scripture and Images together for thus he writeth As the Scriptures be the Bookes of the Clergie so Images and the Scripture are the Bookes of Lay men where hee equalleth a dumbe and dead Picture to the speaking and liuely Scriptures the worke of man to the Word of God But Loelius Zechius a learned and famous Diuine of latter time goeth further and saith that Images are the onely Bookes for them that bee vnlearned to draw them to faith and knowledge and imitation of diuine matters Yea another Fryer that liueth in Paris at this day or at least was aliue very lately goeth yet a degree further and affirmeth that Lay men may more easily learne diuine mysteries by contemplation of Images then out of the Booke of God and all these are as they stile them most Catholike and holy Bookes But what should I search further into these petty Disciples whereas the grand Doctor himselfe hath this proposition in expresse words Meliùs interdum docet pictura quà m scriptura A Picture doth better instruct sometimes then the Scripture 16. This is their Doctrine Now what fruits doth it bring foorth Surely the best fruit is ignorance a worse then that error and the worst of all superstition and and idolatry for howsoeuer we deny not that there may be an historicall and ciuill vse of Pictures either to put vs in minde of our absent friends or to represent some obseruable history and notable deede done or to stirre vs vp to the imitation of the vertues of Godly men and women yet we constantly affirme that to make them the Bookes of Lay men either to be instructed by them alone without the Booke of God or to finde better and more perfect instruction in them then in it is to inwrap the people in a cloude of foggie and mistie ignorance and to hood-winke their eyes that they should not see the bright shining light of truth for where is all sound sauing knowledge to bee found but in the holy Scripture whither doth our Sauiour Christ send his Disciples but vnto them he doth not say vnto them Gaze vpon Pictures for they be they that testifie of me and In them yee shall finde eternall life but Search the Scriptures for c. And the Prophet Dauid that it is the Law of God that giueth wisedome vnto the simple and that conuerteth the soule and giueth light vnto the eyes and not the Pictures of Abraham Isaac and Iacob or of any of the Prophets And therefore though a man may be instructed by a Picture touching a thing done yet most certaine it is that more excellent and more perfect instruction is gotten by the Scripture for let an vnskilfull man returne neuer so often to the beholding of his Picture it will alwaies represent the same thing vnto him and if any scruple or doubt remaine in his minde it can answere nothing for the explication thereof whereas in holy Scripture that which is obscure in one place is explained in another and that which in one Chapter we cannot conceiue in the next following it may be is so cleerely set downe that a childe may discerne it without erring so that as a man may discouer his meaning by signes and becks yet it is not so effectuall as if he vtter it by word of mouth so Pictures may teach but yet Scripture teacheth more fully and effectually And therefore to tye the people to these dumbe Bookes and discharge them from searching into the Booke of God is to depriue them of the chiefest meanes of knowledge and so to foster them in ignorance 17. But yet this is not all For besides that it occasioneth ignorance an Image also is a teacher of lyes as the Prophet Habakuk calleth it and a mother and a nurse of superstition and Idolatry For first how many Pictures are there in their Churches of Monsters and miracles that neuer were As of Saint George killing the Dragon Saint Christopher carrying Christ vpon his shoulder ouer the Ford. Saint Catherine tormented vpon the wheele and disputing with the Philosopher Saint Dunstane holding the Diuell by the nose or lip with a paire of Pincers Saint Denis carrying his owne head in his hands being strooke off Saint Dominick burning the Deuils fingers with a Candle which hee made him to hold will he nill hee And an infinite number such like which either neuer were extant in the world or were not such neither euer did worke such feates as are represented by their Pictures Two Pictures I cannot passe ouer in silence which I haue seen and obserued with my owne eyes the one at the Church of Ramsey in Huntington-shire neere adioyning vnto that quondam a famous and rich Abbay In this Church in the lowest window in the right I le is a picture of a paire of Ballance in one skole whereof is the Deuill and in the other a woman and the woman is more sinfull then the Deuill ouerweighing him euen to the ground Behold a Lay mans book whereat wise men may wonder fooles may laugh and women may bee inraged and euery one may read the folly and prophanenes of those times Sure I am heere is little instruction for the soules health The other is in the Cloister window of the cathedrall Church of Peterborough where is painted out at large the history of Christs passion In one place whereof our Sauiour Christ sitteth with his twelue Apostles eating his last Passeouer which because it was vpon the Thursday night before Easter commonly called Maundey Thursday therefore they picture before him in a dish not a Lambe as the truth was but because it was Lent O miserable blindnesse three pickerels so that now the Paschall Lambe is turned into a Paschall pickerell and all forsooth to nourish in the people the superstition of the Lent fast For if they should see Christ eating flesh in Lent what an incouragement would this be thought they for the people to doe the like 18. And thus Images may wel be called Laymens bookes But what bookes you see euen such as teach lyes and superstition no sound and true instruction I could heere relate how that Saint Dunstane put life by a trunke forsooth into the Image of the Virgin Mary and made her speake against the marriage of Priests when that controuersie could no otherwise bee decided And how the Image of the Crucifixe vsed to speake to Saint Francis to the end to giue authority to the order of his fraternity and that vpon two Images in a Church at Venice the one of Saint
malice in this kinde and surely I thinke that labour might be well bestowed in searching this stinking puddie to the bottome and discouering their malice so to the beholding of all that men might see their poyson and beware of such Serpents and high time it is to lay hand to this plough for a double danger ariseth from this dealing of theirs First it confirmeth their owne followers in their hatred against the truth and the professors thereof For they are perswaded that whatsoeuer is written or spoken by a Priest or Iesuite is certainly true it being allowed as all their writings commonly are by the authoritie of the Church and the Censors and visiters appointed for that purpose and therefore account it a deadly sinne once to call the credit thereof into question And secondly it inueigleth and seduceth many vnsettled Protestants Whilest reading such lying Pamphlets they are either not able to discerne their falshood or not carefull to examine the truth by contrarie euidences to preuent both which dangers it would be a worke much beneficiall to the Church of God and profitable to the cause of Religion if some zealous Protestant would vndertake this taske in a ful iust volume to decipher their malice and discouer their slanders to the ful but I leaue that to the guidance of Gods wisedom proceed in my purposed discourse to the next point 98. Their last trick is forgerie for when neither by treacherie nor cruelty nor periurie nor lying nor slaÌ„dering they can worke their wils but that their Religion groweth euery day more odious then others at last as the most desperate practice of alâ—â—he rest they fal to forging like Physicions that seeing their patient in a desperate case minister vnto him desperate medicines that shall either ridde him of his disease or of his life and that quickly such a medicine is this which if it take not place to cure their sicke Religion it will doubtlesse vtterly ruine and vndermine the foundation thereof and depriue it of the vitall spirit And this last wee haue rather cause to hope then they the first seeing it hath pleased God to reueale to the world the mischieuous mysteries of their Indices expurgatory which whosoeuer shall but duly consider must needs iudge their cause to lye a bleeding and ready to giue vp the ghost when they are driuen to such miserable shifts for the defence thereof 99. The common Lawes and ciuill Courts punish forgerers with slitting their noses branding their foreheads cutting off their eares pillorie imprisonment and diuers other such like fearefull censures the Ecclesiasticall Lawes are as seuere against such persons and the very Heathen Tully condemned Gabinius as a light and loose person for infringing the credit of the publike Records of the Citie and commendeth Metellus as a most holy and modest man because when hee saw a name but blurred in the tables he went to Lentulus the Pretor and desired a reformation thereof and a better care to be had in their custodie By all which we may see how great and odious a crime forgerie is and in what ranke they are to be reputed by all Lawes that defile their consciences with so foule a sinne 100. Of which that the Church of Rome is guiltie is so manifest that none that hath either read their Bookes of Controuersies with iudgement or seene their three chiefe Iudices Expurgatorij one of Rome another of Spaine the third of Antwerp can make any question And if any desire to be fully satisfied concerning their dealing in this kind let them haue recourse to Doctor Iames his learned and laborious discourse where he shal see this wound searched to tho quicke and the corruption thereof discouered to the whole world and so searched and discouered that by all their wit and policy they shal neuer be able to hide the filthines thereof notwithstanding that the Reader that hath not that booke may haue a little taste of their dealing and assurance of the truth of this my proposition I will offer vnto his view a few instances of their forgerie and those so plaine and palpable that by no colourable excuse they can be auoyded 101. Forgerie is committed two wayes first by counterfeiting secondly by corrupting counterâ—â—iâ—ing 〈…〉 Records and corrupting true Touching counterfeiting take foure instances in sâ—eed of fourescore and those out of Bellarmine onely first those â—â—elâ—e Treaâ—isâ—â— intitled â—◠〈…〉 Christi operibus are resolutely censured by Bellarmine to bee none of Cyprians and yet the same Bellarmine alleadgeth them ordinarily to proue many points of his Religion vnder Cyprians name as to proue the Virgin Marie to bee without sinne and Baptisme to be necessarie to saluation and that the Sacraments containe grace in them and that there are more Sacraments then two with diuers other points Secondly the Commentaries vpon Pauls Epistles ascribed vnto Saint Ambrose are censured by Bellarmine peremptorily to bee counterfeit And yet the same Bellarmine produceth them to proue traditions Peters supremacie Limbus Patrum that one may be holpen by anothers merit and that Antichrist is a certaine man and in a word most questions controuerted Thirdly liber Hypognosticon Bellarmine concludes that it is none of Saint Augustines yet hee alleadgeth it as Saint Augustines to proue Euangelicall Councels so Liber ad Orosium is confessed by Bellarmine to bee none of Saint Augustines and yet hee is alleadged by him in another place to proue the Booke of Ecclesiasticus authenticall Lastly the Commentaries vpon the Epistles that goe vnder the name of Saint Ierome are iudged by Bellarmine to bee none of his and yet he produceth testimonies out of them to proue the necessitie of traditions Peter to be the rocke of the Church and that children may without their parents consents enter into a religious Order And this is ordinarie not onely in Bellarm but in all other of their writers as you may see particularly and plainly discouered in Doctor Iames his Treatise touching the corrupting of Scripture Councels and Fathers by the Prelates and pillars of the Church of Rome By which wee may note First their conscience in that they know them to be Bastards and yet obtrude them as true borne Secondly their fraud in that when they make little for them or it may be against them then they brand them with counterfeit but when they speake on their behalfe then they are as true as steele and thus with a blunder of counterfeit Fathers they dazle the eyes of the ignorant but the wise will iudge discreetly and learne to discerne the Lion by his paw 102. Touching their corrupting of true Authors I will vrge against them but foure examples as in the former but those most famous and three of them corrupted by their most famous Iesuite Bellarmine The first is of Chrysostome in his seuenteenth Homily vpon Genesis where he readeth Shee shall obserue thy head and thou shalt obserue her heele whereas as Philip Montanus a