Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	religion_n	true_a	7,548	5	5.1593	4	true

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

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

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

the booke be well considered it will appeare that the meaning is that priuate baptisme is rather to be ministred by some Minister which in time of necessitie may soonest be come by then by any woman Defence of the answere to the admon pag. 794. This graue testimonie omitted in the answere I thought good here to insert which is sufficient to deliuer us from the vntruth obiected and to rebound it vpon the accusers head See the answere more at large to the 7. Slaunder Besides a great vntruth it is which he vttereth pag. 164. contradict 5. that Luther confesseth he was stirred vp by the diuell against the Masse for in the places which he quoteth in the margin libr. de Miss angular tom 6. fol. 28. tom 7. Wittemberg fol. 443. no such thing is to be found in the edition printed at Wittemberg anno 1558. neither hath Luther any such title de Miss angular in the 6. tome The matter which the Libeller aimeth at by other mens reading as it seemeth rather then his owne is in Luthers booke de Miss priuat tom 7. where Luther indeede reporteth in the beginning of that treatise how the diuell tempted him in the night and set before him his hypocrisie in the celebrating of priuate Masses contrary to the institution of Christ and that therein he committed most grosse idolatrie in worshipping bread and wine in steed of the bodie and bloud of Christ. And whereas it might be said vnto him that the diuell is a lier he answereth Ipse sic adoritur The diuell so setteth vpon a man that first he apprehendeth some solide truth that cannot bee denied so doth turne and tosse it and doth cast such goodly shew vpon a lie that hee may deceiue the most circumspect as that thought that stroke Iudas heart was true I haue betrayed innocent bloud But this was a lie Ergo you must despayre of the mercie of God So Luther saith The diuell lieth not when he vrgeth a mans sinne Confessus quidem sum c. I confessed being ouercome by the law of God before the diuell that I had sinned and was damned as Iudas sed verto me ad Christum cum Petro but I turne my selfe vnto Christ with Peter This is the summe of the whole narration there set downe by Luther of this temptation Any man may now see the cauilling spirits of Papists Luther onely reporteth how Sathan displayed his hypocrisie and idolatrie while he was a Masse priest not to stirre him vp against the Masse but to bring him into despayre but that God deliuered him with Peter They may say as well that when Sathan sifted Peter and set before him his sinne which drew such bitter teares from Peter that Sathan moued him to repentance or that when Paul felt the pricke of his flesh the messenger of Sathan sent to buffet him whereupon he betooke him to prayer that Sathan also stirred the Apostle to prayer So then Luthers conuersion and opposition against the Masse was a sequell but no effect of Sathans temptation the diuell intended his confusion God thereby wrought his conuersion The like cauill against Luther is vttered by Bellarmine and vented againe by the Libeller pag. 167. that Luther thinketh that if the diuell himself should minister the Sacraments that they might bee fruitfull and effectuall whereas Luther saith not if the diuell himselfe that is in his owne person as the diuell but these are his words ego pono but I set downe this that if I should afterward know the diuell irrepsisse to haue crept into the office of a pastor of the church in the shape of a man to be called to preach and baptize c. that the Sacraments therefore are not without efficacie Thus they curtall and mangle his words and alter his meaning at their pleasure Vntrue also it is that the Apocalypse hath no more ancient authoritie then the Councell of Carthage p. 130. That Leo confirmed not that the bloud issuing out of a certaine Crucifixe was the bloud of Christ pag. 131. That Gregorie 7. was not a sorcerer and adulterer pag. 159. That it is a fabulous tale of the taking vp of diuers thousands heads of children in Gregories mote pag. 160. That father Fox is belied whereas he is truly alleaged contradict 5. pag. 166. That it is a lie that Nectarius abrogated priuate confession contradict 6. pag. 169. That the ancient fathers are called heretikes contradict 8. p. 177. That we should hold that adulterie murther idolatrie in the regenerate are no sinnes contrad 11. pag. 202. These apparant vntruths the Libeller vttereth as more at large may be seene in the seuerall answers and therefore he is worthie of Esops reward who being asked what liers gained That they when they speake the truth saith he be not beleeued Secondly this Libeller is not free from contradictions he affirmeth that Saul was elected and yet damned pag. 191. contrarie to the opinion of the most learned of his side who though they hold that a man cannot be certaine of his election yet dare not neither doe affirme that election before God may be lost nay Bellarmine writeth the contrarie that the elect per infallibilia media by infallible meanes are directed to eternall life lib. 2. de grat cap. 9. Likewise he seemeth to affirme that Martyrs are not to be inuocated in the sacrifice of the bodie of Christ falsific 10. pag. 251. contrarie to the common practise of the Popish Church which in the canon of the Masse prayeth to be defended by the merits and prayers of the Saints see the answere Thirdly the Libeller himselfe is full of falsifications as pag. 209. contradict 13. lin 24. according to his doctrine of originall and eternall sanctification where not the eternall sanctification but externall rather and ecclesiasticall of the faithfuls children is spoken of pag. 244. falsific 9. he himself leaueth out diuers materiall words in Augustine as is noted in the answere He doth the like pag. 247. falsific 10. as is declared also in the defence pag. 226. falsific 5. in alleaging a canon of the Councell of Colen in these words to heare Masse he addeth Masse of his owne Pag. 268. corrup 7. he misreporteth the words inferring thus He maketh S. Paul to affirme absolutely that faith worketh by loue See the correction of that corruption Fourthly he is found to be a corrupter of scripture as pag. 123. vntruth 1. the scripture saith it was Samuel whereas the scripture saith only Saul knew it was Samuel Pag. 141. vntruth 11. he readeth Saul an elect and good man 1. Samuel 9. 2. for Saul was a goodly young man and faire Thus it is euident how the Libellers eyes were blinded and hoodwinked with selfeloue toward himselfe and hatred toward others that while he prieth to finde faults abroad he forgetteth his owne at home He should haue remembred our Sauiours words to the Iewes Ioh. 8. Si quis vestrum peccatum non habet

mittat primum lapidem He that of you is without fault cast the first stone at her He should haue taken the beame out of his owne eye before he had assaied to pull a moate out of his brothers It falleth out now to him as Ruffinus saith Quasi siquis furti alium incusans id ipsum vnde alium arguit in sinu suo contegat furtum As if a man should accuse another of theft and hide a stollen thing in his owne bosome Inuectiu in Hieron Plato when he saw any vncomely thing to be done by others would thus say to himselfe apart Whether I my selfe were not such an one Thus this carper of others should first haue examined himselfe whereas now the reproch which he would fasten vpon others of vntruths contradiction falsification corruption is cast vpon himselfe Like as Melanthius said to Gorgias the Orator perswading concord to the Grecians This man saith he counselleth vs to peace being not able to perswade himselfe his wife and maide three priuate persons to haue peace at home And so this detector of others is detected himselfe of vntruths falsifications corruptions and that not once or twice but often whereas in writing as in warring as Lamachus said to a souldier crauing pardon of his offence It is not lawfull in warre to offend twice THE ANSWERE TO THE LIBELLERS Introduction ITremaineth now that in few words an answer be made to the preamble to the Libell which consisteth of two parts the extenuation of the defender and the chalenge of the detector For the first 1. Though the defender take not vpon him to be a principall dealer in controuersies nor to be a professed challenger as the Libeller boldly aduentureth but doth confesse with Augustine Absit vt mihi apud catholicos arrogem quod tibi apud pontificios arrogare non pudet vnus sum è multis qui profanas vestras nouitates vt possumus refutamus c. Farre be it from me to arrogate that to my selfe among Catholikes which you are not ashamed to challenge among Papists I am one amongst many that doe refute as wee may your prophane nouelties as God hath giuen to euery of vs the measure of faith 2. Yet he maketh no doubt to encounter with this chalenger and is assured he is able to defend whatsoeuer by him can be impugned neither doth he shew himselfe such a terrible hackster but that a Protestant pygmie as he scornefully calleth him at any time dare grapple with this Popish pusio who euery where bewrayeth his ignorance being neither seene in histories for then he would not haue denied that Leo 3. approued the bloud at Mantua to be the bloud of Christ pag. 131. reported by Platina nor yet haue called that a fable of the childrens heads found in Gregories mote p. 160. which is mentioned in the Epistle of Huldericus Bishop of Augusta to Pope Nicholas neither would he haue made doubt of that which is alleaged out of Master Fox concerning Luthers opinion of penance pag. 166. As the Libeller is ignorant in histories so neither doth he seeme to be conuersant in the Fathers for then he would not haue doubted of Augustines opinion concerning remission of sinnes had in Iohns baptisme p. 183. or of Origens concerning Limbus Patrum pag. 185. And as he is neither historian nor read in the Fathers so he seemeth to be no very good Grammarian euery where writing Tetrastilon for Tetrastylon and in one place Apocalipse for Apocalypse pag. 130. lin 14. and here where he would seeme to be most eloquent he writeth pigmie for pygmie pag. 118. lin 20. Like as another bragger one Tannerus a Iesuite in a disputation held at Ratisbone this yeere 1602. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foure times ignorantly cried out thrusting out his throte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Libeller sheweth himselfe a right pygmie indeede and a sillie champion more worthie to be derided of Grammar boyes for his pygmies skill then Leo Bizantius that little Orator for his pygmies stature And as meete to be serued as the schoolmaster to whom Alcibiades gaue a blow vpon the eare because he said Nihil se habere Homericum That he had no skill in Homer as it seemeth he hath not in Greeke 3. As for rauening wolues in sheepes cloathing and your fardle of fables your selues are the men that are best knowne by this cognisance such as the Apostle describeth that make a shew of godlines and denie the power thereof c. which creepe into houses and leade captiue simple women laden with sinne 2. Tim. 3. 6. which follow prophane and old wiues fables which the Apostle would haue cast away 1. Timoth. 4. 7. Such as Theophilus writeth of to Hierome Vtinam apud vos deponerent hypocrisin qui occulte dicuntur subruere veritatem I would they amongst you would leaue their hypocrisie that secretly are said to subuert the veritie And Origen speaketh of such Multi sunt qui nomen Christi habent sed veritatem non habent Christi There are many which haue the name of Christ but the truth of Christ they haue not True it is that when you speake of hypocrisie and following of fables you speake of your owne as Chrysippus said of one that railed vpon him Thou hast done well leauing out nothing that is within thy selfe And this which the Libeller hath obiected to vs but in word shall be verified vpon him in deede As a cunning artificer said to the Athenians when another bragging workman had promised much That which this man hath said I will performe 4. Concerning your counterfeit spirit with the white sheete and flashing firebox I feare me that in you the euill spirit doth more then counterfeit vsing your tongue and penne indeed as an instrument of lying and slaundering For he is a lier and the father thereof Iohn 8. 44. And as Hierome saith Peccare est hominis insidias tendere diaboli It is of man to sinne but to lay waite is of the diuell And it is your owne tongue that is the flashing firebox as the Wiseman saith He that faineth himselfe mad casteth firebrands arrowes and mortall things Prou. 26. 18. You as Hierome saith Flammas ore conceptas tenere non potes vt ille Barrhacabas author seditionis Iudaicae stipulam ore accensam anhelitu ventilabat vt flammas euomere putaretur You cannot keepe in your firie flaming words like to Barrhacabas the author of the Iewish sedition which kindled stubble set on fire with his mouth that he might seeme to cast out flames So you as Augustine saith to Iulian the Pelagian Contumelias maledica verba ardens iracundia libris anhelasti Burning with wrath haue breathed out contumelious and railing words in your booke But your fire shall flash vpon your owne faces as the firie furnace consumed those that did heate it for the three children Dan. 3. 22. And like as sluggish dogs do rend

as hee againe saith Sub tectum tuum iam sa●uator ingrediatur c. Let Christ now enter vnder your roofe into your house your familie your heart that you may enter vnder Christs roofe and kingdome in heauen to whom be praise for euer Your Graces readie to be commaunded in the Lord ANDREVV WILLET THE FIRST PART OF SVRMISED VNTRVTHS THe Libeller hath thought good to sorte out his vncharitable slaunders into foure rankes of vntruths contradictions falsifications corruptions of Scripture and of euery kinde he hath produced thirteene places Thus this blinde harper or malicious carper hath set vs forth an harsh song of foure parts and euery part to be played vpon thirteene strings but his false descant shall soone appeare and his lying dittie bee displayed Emerepes one of the Lacedemonian Ephori of nine strings of the Musitian Phrynides instrument did cut off two thus saying vnto him Noli maleficium musicae inferre That he should not corrupt or marre good musicke but we will cut asunder all this vnskilfull harpers strings that he offer no longer disgrace Non Musicae sed Theologiae not to harmonie but to Theologie This false Detector after long studie and great deliberation hath culled out of the two bookes of SYNOPSIS and TETRASTYLON thirteene places of each sort in all two and fiftie I maruell that his Lynx eyes could spic out no more faultes that in thirteene hundred pages hee hath noted but thirteene supposed contradictions of thirteene hundred allegations almost of Fathers could finde but thirteene pretended falsifications and of thirteene thousand places of Scripture well nie doth but challenge and that fal●ely thirteene to be corrupted This sharpe Censurer seemeth to haue bin diuers yeeres in hatching of this Cockcatrice egge that is now burst forth into a serpent for he confesseth that he began to note his places before he had view of the last booke p. 124. he meaneth the last edition of SYNOPSIS which was Anno 1600. The other edition which he followeth came forth Anno 1596. so that he may well be thought to haue spent foure or fiue yeeres in this profitable studie or so long it may be esteemed since first he had such purpose it he had giuen his mind all this while as carefully to haue sought out the ●ruth as hee hath bent and opposed himselfe against the truth his eyes might haue been open●d to see and his iudgement reformed to confesse the truth But it falleth out to him as Augustine saith Procliuiores s●m●s quaerere potius quid contra ea respondeamus qua nostro obijciuntur errori quam intendere quam sunt salubria vt careamus errore We are more ready to seeke what to answere to that which is obiected against our error then to marke how wholesome it is that we may be without error But notwithstanding his great endeuours malitious cauils proude bragges the truth will not be outfaced nor the righteous cause suppressed as the Psalmist saith The Lord shall bring forth thy righteousnesse as the light and thy iudgement as the Noone day Psalm 37. 6. Of these 52. pretended forgeries he shall not be able to iustifie one by true and sincere dealing that it may be said vnto him as Augustine in the like case Ostendere hoc non potes non quia ingenium deest sed quia bona causa You are not able to shew that you take in hand not because you want wit but a good cause The libeller hath craftie wit enough to shew malice but he wanteth truth to iustifie his bad cause Now to the matter THE FIRST PART OF THE Libel of slaunderous vntruths The first Slaunder THe author of SYNOPSIS is challenged for saying that the Canonicall Scripture saith not that it was Samuel which appeared to Saul but that Saul so imagined and thought it to be Samuel A manifest vntruth saith the Libeller For the Scripture saith that it was Samuel and not that Saul so imagined p. 123. The Defence FIrst if this be such an vntruth why doth he not charge Augustine with it for he saith it was phātasma imaginaria illusio diaboli a phantasie and imaginarie illusion of the diuell libr. ad Dulcit qu. 6. and he saith imaginem Samuelis that the image of Samuel being dead did foretell true things to Saul the King lib. 2. de doctrin Christian. c. 23. Secondly Augustine doth not only so affirme but prooueth it could not be Samuel 1. because he was raised by witchcraft 2. because it were contrarie to the Scripture that saith God answered not Saul by Prophets 3. he telleth a lie in saying Saul should bee with him for there is great distance betweene the righteous and the wicked in the next world 4. because true Samuel would not haue suffered himselfe to be adored See more of Augustines reasons Synops. pag. 353. The cauiller should haue done well to haue confuted Augustines reasons Thirdly their owne Gratian thus alleageth out of Isidore If any man because of the storie thinke that those things ought not to be pretermitted which are expressed in the words he doth well Si tamen minime istud veri capit rationem sed ad visum intellectum Saul Neque enim reprobus factus potuit bonum intellectum habere c. So that it be not taken to be so done in deede but to Sauls sight and vnderstanding for he being become a reprobate could haue no good vnderstanding He proceedeth further Historicus mentem Saulis habitum Samuelis descripsit The historie writer hath described the minde of Saul and habite of Samuel expressing those things which were done and seene pretermitting whether they were true or false Sic Gratian. can 26. qu. 5. cap. 14. If the defender then haue vttered an vntruth Augustine Isidore Gratian are culpable therein for saying it was not Samuel in deede but to Sauls vnderstanding The Libeller not the Defender hath here vttered an vntruth for the Scripture saith not it was Samuel but onely Saul knew or as the vulgar Latine readeth intellexit vnderstood it was Samuel it was not then Samuel in deed but to Sauls vnderstanding as their owne translation or to Sauls imagination as Augustine or sight as Isidore saith before alleaged I say then to the Libeller as Augustine to Petilian the Donatist Videsne quemadmodum ista non sententia sed vesica non solum inani sono sed in capite vestro crepuerit See you not how this your challenge as a bladder is broken with a vaine crack vpon your owne head lib. cont Petilian 2. c. 101. The second Slaunder A Manifest vntruth saith the Libeller that wee reade Genes 14. vers 18. obtulit he offered bread and wine for we reade not so but protulit he brought foorth as our Bibles do testifie A lie also it is that by force of that word we would establish the sacrifice of the Masse pag. 123. The Defence FOr the first 1. Andradius denieth not but that in some copies