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spirit_n	body_n	life_n	word_n	7,125	5	4.2824	3	false

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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

the same instant of Christs death the soules of the Saints were beatificatae made blessed in 3. distin 22. quaest 3. And if the same day of Christs death their soules were in paradice according to Origens opinion I pray you what time had Christs soule to be in hell but onely by the vertue and power thereof which must bee Origens meaning Vnlesse you will say that Christs soule was in heauen and hell in two places at once which shift Bellarmine is driuen vnto saying It was not impossible vnto God to make Christs soule to bee in two places at once libr. 4. de Christ. anim cap. 15. All things are possible wee graunt vnto God but where hath hee any warrant out of Scripture of this his presumption 2. And that Origen meaneth not that Christ did fetch the Saints out of any such hell and place of darknes as they imagine it is euident by that which followeth within tenne lines after in the same Homilie where Origen vpon these words of the Lord to Iacob Genes 46. 4. I will bring thee backe againe Velut si diceret quia certamen bonum certasti fidem seruasti c. reuocabo te iam de hoc mundo ad beatitudinem futuram ad perfectionem vitae aeternae ad iustitiae coronam quam reddet Dominus in fine seculorum omnibus qui diligunt eum As if he should say because thou hast fought a good fight kept the faith c. I will call thee out of this world to the blessednes to come to the perfectiō of eternall life to the crowne of righteousnes which God shall render in the end of the world to all that loue him If blessednes then perfection of eternall life the crowne of righteousnes be in hell then Iacob went to hell otherwise not 3. Because exception is taken against that testimonie cited out of Origen vpon Iob who is thought not to haue been the author of that booke for the which I will not much contend though it be ancient and sufficiently shew the opinion of that time that Limbus Patrum was not generally held of the Fathers I will declare Origens iudgement out of other places of his workes as Tractat. 26. in Matth. Prophetis recedentibus ab hac vita corpora eorum in sepulchris erant animae autem spiritus in regione viuorum The Prophets departing out of this life their bodies were in the graues but their soules and spirits in the region of the liuing Againe tract 30. in Matth. vppon these words they shall gather the elect from the ends of heauen he thus saith Electi non solum illi qui ex aduentu Christi sunt sancti sicut quidam magistri haerese●s dicunt sed omnes qui à constitutione mundi fuerunt qui viderunt sicut Abraham Christi diem They onely are not the elect which are the Saints since the comming of Christ as some masters of heresie say but all they which from the beginning of the world saw the day of Christ as Abraham did If then the Patriarkes were in the region of the liuing and were elected I trust you will not say they were in hell that is not the region of the liuing nor yet a place for the elect 4. Neither did Origen only of the Fathers impugne your Limbus but others also Cyprian serm de mortalitat Ad refrigerium iusti vocantur ad supplicium rapiuntur iniusti The iust are called to a refreshing the vnrighteous are haled to punishment If hell bee a place of refreshing then the Patriarkes went thither Ambrose Qui in sinu Abrahae sedet susceptus à Christo est He that sitteth in Abrahams bosome is receiued of Christ. The Patriarkes then and Prophets were receiued of Christ for they were in Abrahams bosome he that is receiued of Christ is not I thinke in hell Augustine thus expoundeth these words Genes 49. 33. he was gathered to his people An forte populus non solum sanctorum est verum angelorum This people it may be is not only of the Saints but of the Angels huic populo apponuntur qui post hanc vitam Deo placentes fiunt to this people they are put which after this life please God quaest 168. super Geves Likewise epistol 99. Ne ipsos inferos vspiam scripturarum locis in bono appellatos reperire potui I could neuer finde in Scripture hell to bee taken in any good sense and there hee concludeth non esse membrum aut partem inferorum tantae illius faelicitatis sinum that that bosome of so great felicitie was no part or member of hell The Patriarkes then that were in Abrahams bosome by Augustines sentence were not in hell but in a place of great happines If they were not then in hell Christ could not fetch them from thence Wherfore it is a great vntruth which the Libeller hath vttered that all the Fathers yea Origen beleeued as wee doe that Christ in soule descended into that part of hell which is called Limbus Patrum 9. Ninthly whereas it is affirmed Synops p. 523. that there was no question about the reall presence for 1000. yeeres after Christ till the time of Berengarius who was sore troubled for maintaining the truth Hereupon it is inferred that the Church till that time generally beleeued the Reall presence before Berengarius taught the contrarie otherwise how could he haue fallen into any troubles at all if his doctrine had been consonant to that which was receiued before c. p. 188. Contra. 1. That till 1000. yeares after Christ no other presence was held of Christ in the Sacrament but spirituall to the faith of the worthie receiuer neither that his bodie and blood was otherwise eaten and drunke then by faith that the substances of the bread and wine remained after consecration it plencifully appeareth by the testimonies of Tertullian Irenaeus Augustine Ambrose Theodoret Hesychius Emissenus Bede Haymo Bertram Rabanus Maurus and others cited by M. Fox p. 1137. and 1138. it were too long to bring them in speaking here I desire the Reader to haue concourse thither 2 We haue our aduersaries confession for the antiquitie of this opinion Decr. p. 3. dist 2. c. 44. Non hoc corpus quod videtis manducaturi estis c. Ye shall not eate this bodie which yee see nor drinke that blood which they shall shed that crucifie me I haue commended vnto you a sacrament which being spiritually vnderstood shall quicken you c. 48. Suo modo vocatur corpus Christi cum reuera sit sacramentum corporis Christi It is called the bodie of Christ after a certaine manner being in deed a sacrament of the body of Christ. Dist. 4. c. 131. It is not to be doubted but euery faithful mā Corporis sanguinisque dominici participem fieri quando in baptismate membrum Christi efficitur To be made partaker of the bodie and blood of Christ when in Baptisme he is made a member of Christ so that

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

is read obtulit he offered Andrad in 4. defension 2. Bellarmine thus alleageth out of the canon of the Masse Quod tibi obtulit summus tuus sacerdos Melchisedech Which thy high Priest Melchisedech offered vnto thee libr. 1. de Miss cap. 6. 3. The Rhemists affirme that Melchisedech did offer in bread and wine Annot. in Heb. sect 8. It is false therefore that none of them reade obtulit be offered Secondly Bellarmine though he reade protulit he brought foorth yet vpon the vse of that word he groundeth the sacrifice of bread and wine and saith that it is idem quod offerre all one as to say offer the word 〈◊〉 iatsah signifieth to bring foorth yet it is alwaies saith he in the Scripture restrained to sacrifice lib. 1. de Miss c. 6. And againe wherefore with these words saith he brought foorth bread and wine are those ioyned and he was a Priest of the most high God Nisi vt intelligeremus panē vinum à Melchisedecho prolatum vt offerretur Deo but that wee should vnderstand bread and wine to haue been brought foorth of Melchisedech to be offered to God Let any indifferent man now iudge whether Bellarmine doth not by force of that word which is the same as he saith as to offer and the Rhemists which say Melchisedech offered in bread and wine establish the sacrifice of the Masse Both these lies then and vntruths are forged out of the Detectors malicious braine and shaped in his vncharitable conceit so that we may say to him in Augustines words Homini homo falsus docendus fallax cauendus prius magistrum bonum posterius discipulum cautum desyderat A false man is to be instructed a deceitfull to be auoided the first requireth a good teacher the latter a warie learner Academic 2. 5. Though I be out of hope to reforme this false slaunderer yet I trust the reader will take heede of such a deceiuer The third Slaunder SYnops. p. 63. of the latter edition because it is affirmed that the Communion in one kind was forged and inuented and decreed in the Councell of Constance not aboue two hundred yeeres agoe A grosse vntruth saith the Detector because both Thomas Aquinas and Alexander Hales long before allow the Communion vnder one kind and the same Councell of Constance saith it was consuetudo ab ecclesia diutissimè obseruata a custome long obserued of the Church The Defence FIrst who seeth not the cauilling spirit of this Libeller that hunteth after syllables and catcheth after words the defender was not ignorant that this superstitious vse of receiuing in one kinde was in hammering and deuising before the Councell of Constance but that it then onely began to be enforced and decreed as necessarie to be obserued of all that no Priest vnder paine of excommunication should minister vnder both kinds to the people so that the forging inuenting decreeing spoken of is vnderstood of the necessitie of so receiuing whereas it was free before which was first inuented forged and imposed by that Councell Secondly that no such thing was generally obserued before it is euident Concil Matisconens 2. can 4. celebrate about anno 600. and Concil Vormatiens can 31. anno 800. and Concil Bracarens 3. can 1. anno 670. or thereabout all which Councels allow the Communion vnder both kinds as they are alleaged Synops. pag. 560. to the which I referre the reader Thirdly Alexander Hales cited by the Libeller is alleaged by Bellarmine to bee of a contrarie iudgemēt to the rest of the Schoolmen whose opinion was that more spiritual fruite was receiued by communicating vnder both kinds then in one in 4. part sum qu. 53. memb 1. Fourthly what though this superstition might begin before the Councell of Constance yet it is cleere that it was but an humane inuention which is the thing the Defender would shew and this may appeare by the confession of the Councell it selfe that non obstante notwithstanding Christ did minister the Sacrament vnder both kindes of bread and wine c. similiter licet in primitiua ecclesia c. and likewise though in the Primitiue church this Sacramēt were receiued of the faithfull vnder both kinds yet for all this it was decreed that this custome was rationabiliter introducta brought in vpon good reason I say then with Augustine to this shamelesse gainsayer that laboureth to conquer with lies Non bonum est homini hominem vincere sed bonum est homini vt eum veritas vincat volentem quia malum est homini vt eum veritas vincat inuitum It is not good for a man to ouercome a man but it is good for a man willingly to giue place to the truth for it is euil for a man against his will to be ouercome of the truth epistol 174. So it were better for this slaunderer to be ouercome of the truth and to confesse his fault then to seeke to ouercome with li●s The fourth Slaunder SYnops. pag. 6● the name Christian was vsed in the Apostles time and by the Apostles themselues allowed but it is not certaine that the name Catholike came from the Apostles This the Libeller calleth a certaine vntruth and a lie because in the Apostles Creede we are taught to beleeue the holie Catholike Church and S. Iames Epistle hath the title of Catholike Epistle The Defence FIrst though it might be proued that the Apostles were the authors of the name Catholike yet is it not so certaine as that the name Christian came from them because this is directly expressed in scripture Act. 11. vers 26. The disciples of Antioch were the first that were called Christians but for the name Catholike no such proofe out of Scripture can be alleaged Wherefore in a charitable construction the words may be taken comparatiuely that one is not so certaine as the other The Creed called the Apostles is no Scripture but collected out of it and agreeable to it neither is it certaine whether it were made by the Apostles as it may appeare by that which Cyprian writeth of the article of the descension Sciendum est quod in Ecclesiae Romanae symbolo non habetur additum c. It is to be knowne that in the symbole of the church of Rome it is not added he descended into hell nor in the Churches of the East Cyprian in symbol If then the Apostles by their Apostolicall authoritie had set foorth the Creed it had been great presumption afterward to haue added vnto it Pacianus also Epistol ad Symprosian thus saith Sed sub Apostolis c. But thou wilt say vnder the Apostles no man was called Catholike admit it was so yet graunt this when after the Apostles there were heresies c. did not the Apostolike people require their surname whereby they might distinguish the vnitie of the incorrupt people c. Pacianus seemeth here to grant that the surname Catholike was not vsed in the Apostles time let

workes The Libeller should rather haue shewed himselfe and entred into the lists and handled some controuersie of religion and taken vpon him to confute SYNOPSIS which hee carpeth at But as one said to Philip when he had ouercome and destroyed Olynthus that he could not build such a citie againe so I think it would appose this Sophister and trouble his wit to set such another booke by it as that which he seeketh so much to disgrace But I will proceed to examine the rest of his accusations not fearing any thing which he can obiect THE SECOND CHAPTER OF supposed Contradictions The 1. Contradiction HEre the Libeller obiecteth 1. That Bellarmine is falsified to say that the spirit of God is witnesse vnto vs that the Scriptures are the word of God pag. 154. 2. That the Scriptures themselues are witnesses which words vttered by Bellarmine shew a far different meaning saith he p. 155. 3. Another vntruth is noted that Bellarmine should make no mention of the Church to be a probation vnto vs of the Scriptures pag. 156. 4. A contradiction is noted because it is confessed that Bellarmine should say that wee are not bound to take the Scriptures for the word of God without the authoritie of the Church pag. 148. The Reconciliation 1. FIrst what difference I pray you to say God himselfe is a witnesse to vs and the spirit of God is a witnesse for this is one exception which the libeller taketh is not the spirit of God God And think you that when Bellarmine said God himselfe is witnesse he excluded the spirit As though the inspiration interpretation protection and preseruation of the Scriptures be not the worke of the spirit of God 2. Timoth. 3. 16. 2. Pet. 1. 21. Yea but Bellarmine saith in another sense that God is a witnesse not by the inward testimony of his spirit but by defending the scripture from humane profanation by heauenly punishment Libel pag. 154. Cont. 1. Is this a good consequent I pray you God beareth witnesse to the Scripture sometime by taking vengeance Ergo not by the inward testimonie of his spirit Sir Sophister if your Logicke had not here failed you you would not haue made so slender a collection for whereas Bellarmine maketh the great number of miracles the fift witnesse doth not the Scripture say Hebr. 2. 3. God bearing witnesse thereto with signes and wonders and diuers miracles God then is not a witnesse onely by punishments but by signes and miracles 2. Bellarmine himselfe saith afterward in the same chapter Non omnes per internum afflatum Deus docet c. sed per corporales literas quas legeremus cerneremus erudire nos voluit God teacheth not all by inward inspiration c. but by corporall letters which we should reade and see hee would instruct vs. We also refuse immediate reuelations and inspirations but God by the lection and inspection of the Scriptures doth instruct vs. God then doth vse the Scriptures themselues as meanes of this spiritual instruction which is the inward testimonie of Gods spirit by our outward reading and hearing of the Scripture inwardly witnessing the truth thereof vnto vs how much I pray you differ we now 3. Whereas Bellarmine maketh these the witnesses of Scripture first the trueth of the prophesies secondly the agreement of the holie writers thirdly God himselfe fourthly the perpetuall truth of the Scriptures may it not wel be gathered hereupon that Bellarmine thinketh that God inwardly working in our hearts by the Scriptures themselues which wee finde to be most perfect consonant true doth teach vs which is the word of God for I pray you who maketh vs to acknowledge the Scriptures by the truth harmonie constancie thereof doth not the spirit of God by these meanes mouing and perswading the heart Bellarmine then is not slaundered at all when it is affirmed that in this place he holdeth as wee doe concerning the meanes how to know the Canonicall Scriptures for we also teach that the Scriptures by no forren or extrinsecall meanes but from themselues the veritie harmonie holines thereof the spirit of God hereby working in our hearts are knowne to be the word of God 2. Secondly let it be seene whether in a different sense Bellarmine and wee in this place for I deale no further doe make the Scriptures witnesses to themselues These are his words Fourthly the Scripture it selfe is witnesse whose prophesies if they were true of things to come why should not the testimonies of things present be true The Scripture then beareth witnesse to it selfe by the constant and perpetuall truth thereof what other thing doe we say but that the Scripture from it self doth proue it selfe by the truth constancie maiestie thereof to be the word of God 3. Thirdly Bellarmine maketh here no mention of the Church among these fiue witnesses 1. The truth of prophecies 2. The consent of the holie writers 3. God himselfe c. 4. The Scripture it selfe 5. Postremò testis est c. Lastly is witnesse the infinite number of miracles Now I pray you sir Cauiller is here any mention made of the Church your dealing is too childish to send vs to other places for Bellarmines iudgemēt I know him to be elsewhere corrupt enough I onely vrge his testimonie against himselfe in this place 4. Fourthly so is your supposed contradiction also reconciled for to say that Bellarmine in this place among these fiue witnesses maketh no mention of the Church and y● otherwhere he would haue the Scriptures depend vpon the authoritie of the Church is no contradiction in him that noteth this diuersitie but in Bellarmine that varieth from himselfe But now somewhat to answere to your blasphemous railings as pag. 154. God may punish him for such trickes of falsification tending to the seducing and vtter subuersion of sillie soules c. I say rather with S. Paul God shall smite thee thou painted wall Act. 23. 3. God wil iudge all such hypocrites in his time as make no conscience to slaunder and reuile the members of Christ. And if God doe sometime giue witnesse to the Scriptures as most true it is by punishing them that prophane or blaspheme them then how shall your popish writers escape vnpunished that haue not been ashamed thus vnreuerently to speake of the Scriptures Hosius saith it is egenum quoddam elementum a beggerly element ex Nicol. Gall. Lodouicus saith Scriptura est quasi mortuum atramentum The Scripture is as dead inke Illyric in vorm concil The Bishop of Poicters Scriptura estres inanimis muta The Scripture is a dumbe and dead thing Sleidan lib. 23. Eckius calleth it Euangelium nigrum Theologiam atramentariam A blacke Gospel and inky Diuinitie Kemnit pag. 23. Pigghius Sunt velut nasus cereus The Scriptures are as a nose of waxe Hierar libr. 3. cap. 3. And that the children may fill vp the iniquitie of their fathers of late this present yeere 1602. in a certaine colloquie at

gathered to bee their meaning by the words though they beleeued specially by grace yet they beleeue also by their free will they speake not of the same action of beleeuing but of diuers they beleeued by grace and beleeue also the one of the time past the other of the time present 2. What their opinion is of the abilitie of free will it may appeare in other places Matth. 12. sect 1. It is mans free will and election to be a good tree or euill tree Matth. 20. sect 1. Men beleeue not but of their owne free will Matth. 25. sect 5. Men by their free will haue receiued faith Act. 27. sect 3. God executeth not ordinarily his designements toward men otherwise then by their free will and actions 2. Peter 1. sect 1. The certaintie of Gods election and effect thereof is procured by mans free will If it be in mans free will procured by mans free will not but of mans free will not otherwise then by mans free will what followeth but that mans free will can doe it alone though not so well alone perhaps they will say as by grace 3. That free will is not eleuated lifted vp by grace but of it own free consent let vs see their iudgement further Luk. 2. sect 2. God worketh not our good against our willes but our willes concurring Ioh. 1. sect 5. Free will to receiue or acknowledge Christ and power giuen to men if they will to be made by Christ the sonnes of God but not forced or drawne thereunto by any necessitie Iohn 6. sect 3. God by the sweete internall motions and perswasions of his grace maketh vs of our owne will and liking to consent to the same All this while grace draweth not the will nor yet worketh the will but only offereth motions and perswasions and the will of it selfe consorteth to them and concurreth with grace Then it followeth that grace doth not eleuate the will which is to draw and worke the will but only giueth the hint and occasion for if grace did eleuate the will then it must draw and worke the will which they denie so that in their doctrine the will doth eleuate it self of it self to meete grace and to consent to grace of it owne power and so consequently without grace which their opinion is cousin german to that of the Beguardines Therefore neither are the Rhemists words misreported nor their sense mistaken nor yet they wrongfully here charged Thus also haue we heard the third part of this song plaied wee want but the fourth to make vp the melodie but we must looke for no other stuffe then he hath hitherto vttered The Ephori among the Lacedemonians punished Terpander the Musition because he stretched out but one cord higher of his harpe to varie his voyce but what is this bold harper worthie of that hath stretched out so many lying cords to shew his varietie of slaunders But the further he proceedeth in this kinde the more hee sheweth his follie These lines and leaues are but a monument of his intemperate affection as Crates said of the golden image of the harlo● Phrynes at Delphos that it was a monument of the intemperancie of the Greekes But let him goe on in his kinde and let vs heare what hee can obiect ●ay with Hierome Etiam tibi furenti satisfaciam I will shape you an answere though you be in a mad mood THE FOVRTH CHAPTER containing thirteene corruptions of Scripture FIrst he taketh exception against the allegation of that place Luk. 17. 4. If thy brother sinne against thee seuen times a day and seuen times a day turne againe c. thou shalt forgiue him which place is vrged against the cruell practise of the Church of Rome in punishing relapsed heretikes with death This it pleaseth him to call a mad exposition allow this and when saith he shall felons and traytors be executed Ans. 1. He misreporteth the words for that text is not applied against their law in punishing relapsed and abiured persons with death but against their cruell proceedings against simple men and women that yeelded themselues to bee conformable which practise is there shewed to be both against their owne law which suffereth a man once to abiure his heresie and against this rule of the Gospell See the place Synops. p. 336. 2. Yet is this their law also vniust to suffer an heretike to abiure but once being contrarie to the saying of our Sauiour here and of S. Paul Tit. 3. 10. An heretike after once or twice admonition reiect 3. They proceeded against such which were no heretikes but held sound and catholike opinions which they falsely called heresie 4. Neither is there the like case of Ecclesiastical and Ciuill iudgement neither is the same course to be held in punishing of Ciuill and temporall and spirituall offences for the one tendeth to the dissolution of the politike bodie as the outrages of traytors and felons and therefore must speedily bee preuented the other though they doe spiritually infect yet are not so dangerous to the outward state but may more safely be forborne Our Sauiour Christ therefore giueth a rule to his Disciples here and namely to S. Peter Matth. 18. 21. both how they should carrie themselues toward their offending brethren in their priuate disposition and in the externall dispensation of discipline So S. Paul sheweth to Titus before cited And Leo epist. 13. Sedis apostolicae moderatio hanc temperantiam obseruat vt seuerius agat cum obduratis veniam cupiat praestare correctis The moderation of the sea Apostolike doth obserue this temper to deale seuerely with the obdurate and to shew mercie to the corrigible 5. But because he speaketh of an excellent talent of interpreting I will giue you a taste of his to proue Saul to bee a iust and good man he alleageth this text 1. Sam. 1. 9. Saul was elect and good that is a choise yong man and a faire as it is in the originall Ergo hee was a iust man Christ said Ioh. 17. vers 12. Whom thou gauest me I haue kept and none of them perished but the sonne of perdition Ergo Iudas was once iust This collection he fathereth vpon Hierome and alloweth himselfe Libel pag. 142. The like gift of interpreting Scripture is elswhere discouered in Bellarmine and the Rhemists Tetrastyl pag. 128. 129. whither the Reader must bee desired to haue recourse And wee neede not marueile that they haue such a dexteritie in applying and expounding Scripture for they must be all led with the spirit of their head the Bishop of Rome who sometime applied these words of the Apostle They that are in the flesh cannot please God Rom. 8. 8. very profoundly and clerklike against the mariage of Ministers Innocent distinct 82. c. 2. As his facultie is in the interpreting of Scripture so is it in writing more scoffes taunts and reuiling termes cannot lightly fall out of any mans penne But I force not if I