Popish Glorying in Antiquity Turned to their Shame

1. OF SCRIPTURE.

A Ge is a Crown of Glory, (saith the Wyse) when it is found in the way of Righteousness: and, Ask for the old way, which is the good way, is a wholesome counsel: For if we speak of ANTIQUITIE in the Superlatiue, we may positiuelie affirm, Quod Antiquissimum est, est verissimum; & quod verissimum est, est tutissimum : That that which is most ancient, is truest; and that which is moste true, is moste sure. Therefore, God's affirmative Truth to Eva • , was prior to Satan's negative Lie, Non moriemini, Ye shall not die: And therefore ever since, after the Bereans example, To the Law, and to the Testimony, hath been the soundest directory. Neither must rash credulity (as that of the young Prophets) against the warrand which we have out of God's own mouth, induce us, so to hearken to Gray hairs, as they any way seduce us. Neither was it a sufficient warrand for the Pharisaical doctrine in our Savior's time, that it was said of old : but the true Touch-stone, where-to we are taught to reduce each thing for reformation, is to that, Quod fuit ab initio, which was from the beginning. Divine Institution being only like the First-borne, to whom, as Primacie in order, so Supremacy of authority, as the excellency of Dignity, and prerogative of Strength is sole and only competent.

This is that which Peter calleth the moste sure word; which as it came from Heaven by inspiration, & leadeth to Heaven by direction: so hath it ever been guarded by Heaven, by powerful protection. And as by it the manner of God's worship, as by a pattern, hath been formed and prepared: so have the aberrations there-frae, and decay there-of, been ever reformed, and repared.

This is the Christians Non ultra, No further; whose comprehension & Consummatum, Accomplishment, (as it is in Scripture, ) So doeth the Soul solie borrow light, (as the Moon from the Sun,) and only from Scripture : God's word there-in only resounding, His enlightening beams there-in only shining, His will being there-in fully revealed, and His whole counsel clearly detected. So that as the sole rule of Religion we do embrace it, and as the perfect pattern on the Mount we do proclaim it: although our Adversaries would seem to supply a def • ct there-in, partly by Apocryphal Writings, against all Antiquity, and partly by sophisticating the sound sense there-of, with unwritten verity: the glorious light where-of they would like-wise obfuscate, with an unknown tongue, against all authority, and the comfortable knowledge whereof, by an impious prohibition they with-hold from their Laity.

2. Of Councils and Fathers.

NExt unto Sacred Scripture, we reverence Councils, and Fathers of the primitive Church: and therefore Bellarmine granteth, that we receive the first six Councils: which we account as Subjects at the right hand (like Bathsheba ) beside the Throne, but will not place them in the Throne, (like Solomon himself) giving the Privilege of 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 not unto them, but to their GOD and ours. And as the Samaritans, believing them not so much because they said it, as that we find their speech, like the Woman's, agree with Christ's words: and therefore take not their sentences as a Law, but as they homologate with the Law, and are tried by the Testimony.

How-so-ever then we account them Fathers to us, yet we esteem them sons and subjectes to the Truth it self: and that we are no further bound to follow them, than Paul willed the Corinthians to be followers of him: And therefore, as Orpah left Naomi, when she left Midian : or as Augustine left Cyprian before him, when he, and a whole Council, left Scripture, concerning Re-baptizing. So we may leave them lawfully, when they leave the Truth erringlie, else, why are not the Papists them-selves Millenaries, Quae opinio, fuit multorum Veterum, Which was the opinion of many of the Ancients, saith their Grand Bellarmine.

We may not, therefore, sacrifice to the pains of Man, what is due only to the pen of the Spirit: nor as if gods had come down, in the shape of men, as the people of Lystra thought Paul and Barnabas, dare we give to them that supreme honor of absolute belief, as to the mouth of God: but must with saint Jerome distinguish wisely of the persons, and with saint Augustine discern warilie of their payns: Jerome saying of the one, Scio me aliter habere Apostolos, aliter reliquos tractatores, illos semper vera dicere, istos in quibusdam ut homines aberrare : I know I respect the Apostles one way, and other entreaters of matters another: the one, as those that ever speak truth; the others, as men in some things subject to error. And Augustine saying of the other, Neminem velim sic amplecti omnia mea, ut me sequatur, nisi in iis, in quibus me non errare perspexerit, I would have no man so to embrace all my writings and sayings, that he should follow me, but in those things in which he knoweth well that I am free from error. So that they them-selves subject their work to the fiery trial of the Spirit, their building to the measuring Reede of the Temple; their speech, to the Law and Testimony; their Coyne, to the Ballance of the Sanctuary; and though never so skillful for the work of the LORD'S Tabernacle, like Bezaleel & Aholiab, yet must their cunning be liable to the canon of Scripture, and their labors levelled according to that pattern, whereby no more indignity is done so, to their venerable persons, nor worthy pains, and happy memories, than CHRIST wished to be done to his heavenly Speaches; or the Baereans did to the Apostles Preachings. And in a word, Reserving to GOD, and sacred inspyred Scripture, their prerogative royal, we protest, that we afford as much authority, as Piety will permit, Reason require, Equity admit, or themselves do desire. So far are we from vilifying Antiquity, disdaining the Fathers, contemning of Councils, or rejecting their Authorities, as most impiouslie we are belied, and more 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 impudentlie slandered, by those who are of alike temper in their Faces, as Nebuchadnezzar 's Image was in his iron legs, being suitable of a whorish fore-head, that cannot be ashamed, who are the supporters of that Whoore of Babylon.

While as they (as shall be shown God-willing) either contradict openly, castrate craftily, vilify disdainfullie▪ reject contumeliouslie, corrupt willfully, counterfeit audaciouslie, or gloss shameleslie, and slander injuriouslie, not only Fathers severallie, but the most innocent proceedings in the first, and most famous, Councils.

3. Of History.

ANd as for Histories, the Vnfolder of Prophecy, the Light of Times, the Lyfe of Memory, the Eternizer of Actions, the Glass of Sufferings, & Detecter of Truth, we admit the same more than our Adversaries, & dimit them as probable Witnesses, with far less Injurie: wherein we clearly see, that Saint Peter and his true Successors, were never more busy to found Re • igion, than his pretended Successors at Rome have been there-after to confound Religion, & on the ruins thereof to ground their usurpation: which made their own Author of Fasciculus temporum, to cry out, of the 900. year of GOD, that in that most wicked time, and in the Papal Seat, both Piety and Veritie was altogether decayed: and Platina to say, Quod eo tum Pontificatus devenerat ut qui plus largitione & ambitione valeret, is tantummodo dignitatis gradum bonis oppressis & rejectis obtineret : that is, that at that time the Popedom came to that pass, that he who was able to do most by bryberie and ambition, good men being borne down and rejected, did only obtain the place of honor.

Thus is made plain the falling of that Star from Heaven, to whom was given, the Key of the bottomless Pit: Thus did that Beast rise out of the Earth, horned like the Lamb, but speaking like the Dragon, and aspire both to such matchless power, and pompous pride: Thus began that Whoore to sit on many Waters, and that Mother of Harlots to make the Earth drunk, with the Wine of her Fornications, being drunk her self with the Blood of the Saints.

Thus out of clear Story we see, how what budded both in Demas and Diotrephes, had its perfection in the Apex of the Papacie; never ceasing, till that which before was a preaching Church, became thereafter a pompous Court: and those whose Predecessors were made Martyrs, became themselves, by cruel massacring, Martyr-makers. So that as in the first period of the Church, there was truth and patient suffering, (against Satan's force) with holy simplicity; and in the second there was learned and pithy wrestling (against Satan's fraud) by error and Heresy: So in the third poisonable corruption, entered in the Roman Church by Pelfe and Pryde, Mammon and Monarchy: till at last Sodomitical ease and fullness of Bread, bred tyrannous security: which being joined with Craftinesse and obstinacy, doth now with bloody cruelty and impudency, fill up the Cup, and sum up the Mystery.

All which is made manifest by their own Friends and Favourers, who, howsoever they be the brood of their Bowels, yet like Vipers, who discover the bowels of their venomous Mother; so these declare the lamentable decay of the light of religious Truth, under the cloud of Papacie; and the worlds doleful declining, to that palpable and misty darkness of ignorance and Apostasy. They likewise detect the Schisms and Simonies of the Roman Church, the pride and prevailing of that Apostaticke Synagogue, the craft and cruelty of that brutish Beast, the licentious luxury of that lustful Harlot, the cloaked hypocrisy of that false Prophet, with the damnable entries, desperate lives, & dreadful deaths of those men of Sin: Sometimes a Whoore possessing the Seat of that Whoore of Babylon, as we read of Pope Joan : Sometimes a Whoore obtaining that Seat to her filthy Whoore-master, as we read of Theodora, advancing John X. Sometimes the Whoorish Bastard of a Pope, and a Whoore sitting therein, as John XI. procreated between Sergius III. and Marozia, Meretrix famosissima, a most notorious Whoore, (saith Onuphrius. ) Sometimes by Monsters for filthiness, and all sort of Vice, as John XII. Steven VII. Sylvester III. Bennet IX. Sometimes entering by pactiō with the Devil, as Sylvester II. Sometimes by Simony, or violent intrusion, as we see was common, by Histories consent: and sometimes by such crafty cozenage, as we see in Boniface VIII. who entered like a Fox, lived like a Lyon, and died like a Dog, saith their own Fasciculus.

All these Witnesses of their own we produce faithfully, we desire them to be heard indifferently, acknowledging their pens by GOD'S providence to have been guided carefully, and for them we thank the LORD for their detection of verity. But how they are of late belied in their Works, disgraced in their Writs, rejected in their Testimonies, and vilified by our Adversaries, the Reader may hereafter see, and the peruser consider.

FIrst, in the freeing of the Virgin Mary's own conception, from all original Sin, Bellarmine is so resolute a decreeter, that he saith, Altho there be sundry amongst the Catholics that count it the surest truth, That except CHRIST alone, none was ever conceived without original sin: yet seeing the Council of Trent hath decreeted otherwise, he concludeth, That whosoever believeth the contrary, Inter Catholicos (saith he) non sunt numerandi : that is, They are not to be numbered amongst Catholics.

And yet behold, Ex hoc loco, (Rom. 5.12. In qu • omnes peccarunt ) Sancti omnes (saith Cano ) uno ore asseverarunt beatā Virginem in peccato originally conceptam fuisse: that is, Out of this place ( Rom. 5.12. In whom all have sinned ) THE WHOLE holy Fathers with one mouth affirm the blessed Virgin to have been conceived in original sin. Therefore we see that neither do the Romanists now hold that, which with one consent the Fathers held of old, nor are they accounted good Catholics, who now believe the same which they before professed.

This self same agreement of all the Ancients, most clearly witnesseth their great Master of Sentences, saying, Of the Flesh which CHRIST assumed in the Wombe of the Virgin, Sane dici potest, & credi oportet, Iuxta Sanctorum attestationis convenientiam, ipsam prius peccato fuisse obnoxiam sicut reliqua Virginis caro. Sed Spiritus sancti operatione ita mundatam ut ab omni peccati▪ contagio •• 〈…〉 uniretur verbo ▪ that is, Surely it may be said, and must be believed, according to the Testimony of the Saints, agreeing all in one, that it was at first subject to Sin, (to wit, that where-of Christ took • His humanity) as the rest of the flesh of the Virgin but there-after, that it was so cleansed, by the operation of the holy Ghost▪ that being fred from all Contagion what-so-ever of Sin, it might be so united to the Word.

The same Consent of Fathers, confesseth likewise Salmeron : but yet, how would this Jesuit escape▪ Respondem • s ex Augustino, &c. We answer (saith he) out of Augustine, and the doctrine of S. Thomas, That a Reason taken from Authority, is infirm. Also: Agaynst this Multitude which they object, we answer (saith he) out of God's word, Exod. 23, Thou shalt not follow the judgment of many, to depart frō the Truth. For when the Donatists gloried in the multitude of Authors, Augustine answered, That it was a token of a cause▪ destitute of the strength of Truth, which leaned to the sole authority of a multitude who might e • re, (saith he.)

Now how deep this Point draws, wherein Popery avowedly opposes it self against all Antiquity ▪ in equalling the Virgin Marie, even with CHRIST Him-self, let Bernard, in his 172 Epistle, and their own S. Thomas testify, whose mind the fore-named Salmeron in these words doeth express, saying, Privilegium hoc Thomas quasi nimis excelsum Virgini denegavit, putans per illud adequari Christo : that is, S. Thomas denied this Privilege to the Virgin, as too high; thinking it an equalling of her, even to CHRIST Him-self. And yet this blasphemous Doctrine is not only generally held by Romanists ▪ but decreed, as a matter of Faith, in their Council of Basel, and confirmed in Trent.

Wherefore, we may say▪ as Bellarmine formerly said in the matter of Traditions, when we show, that all the Ancients agree, in affirming, that the Conception of all Men & Women what-so-ever, (except Christ alone) is not without Original sin : Therefore we may conclude (using his own words) Quod s • t •• efficati • er probamus In eo illos non errasse : that is, That we prove sufficiently enough, that in this 〈◊〉 they • o-wise erred : And consequently, that the contrary Doctrine, and Decree there-unto, is all-to-gether Erronious ▪ & that Church which maintained the same, is vnavoydably heretical, as the mouth also of that holy Father, Augustine most clearly with us pronounceth saying, Si absque dubio cara Christi, non est car • 〈◊〉 , sed 〈◊〉 carni • eccati, quid 〈◊〉 intelligamu • 〈◊〉 excepta omnem, raliqua • 〈◊〉 carn • m essa pectati▪ & quisquis hoc •• gat, det • standus hereticus 〈◊〉 . That is, If without doubt the flesh of Christ as not sinful flesh; but 〈◊〉 only to sinful flesh, what resteth to be, understood, but that it only being excepted, all other human flesh is sinful 〈◊〉 and who-so-ever denieth this, he is found to be a detestable Heretic.

The second Point, concerning Worship of Images, wherein Popery opposeth it self palpablie against all Antiquity.

SEcondlie, concerning the Worship of Images at their Polydorus Virgilius testifieth, That all Antiquity, in one Voice, abhorred any such thing: Nam imaginum c • ltum (saith he) n • n modo nostrae Religions exp • rtes, sedteste Hieronim • , 〈…〉 veteres sancti patr • s damnabant obmetum idol • ta • riae, qua nullum execrabilias s •• lus esse pot • s • : that is, For not only those that are not of our Religion, but as S. Jerome testified, almost all the ancient holy Fathers, condemned the worship of Images, for fear of Idolatry, than 〈◊〉 there can be no more an •• cursed Villanie.

Hence it was, that all adoration of Images, what-so-ever, was condemned as Idolatrous, both in the East, in that famous Council of Constantinople, of 338 ancient Bisshops, conveaned in the year of God 754; as also in the West, in that famous Council of Frankford, under Charles the Great, holden by the Fathers and Bishops of Italy, France, and Germany, in the year of God 794.

And what was the Doctrine which the very papal Sea it self did hold in the 600 year of Christ before that, let Pope Gregory his Letter to Serenus, Bishop of Marsils, testify; willing him, how-so-ever Images were to be tolerated for instruction, to be in Churches, yet that he should suffer them by no means to be adored, or any wise worshipped. The Reason where-of he giveth, is this, Quia omne manufactum adorare non licet, quoniam scriptum est, Dominum Deum tuum adorabis, & Ipsi soli servies : that is, Because it is not lawful to worship anything that is made with hands, in respect it is written, Thou shalt worship the Lord, thy God, & Him only shalt thou serve. Where we see Dulia, or religious service, which is the most inferior sort of popish worship, forbidden to Images, by a Pope him self.

But how cross to this ancient Pope's direction, is the new Papal prescription, let the words of the Roman • Catechism • , set out by the command of the Council of Trent to all men notify, declaring, That Images of Saints are put in the Churches, as well that they may be worshipped, as for instruction▪ that people being admo • ished by their example, may conform them selves to their life and manners.

Yea, not only in Gregory 's time were they forbidden to be worshipped, but by an uniform consent of ancient holy Fathers, conveaned in the Council of Eliberis, holden Anno 310, for fear of Adoration that might ensue, they were forbidden to be put in Churches at all. And therefore Epiphanius, who lived there-after, in Anno 390, finding a Vayle where-on was painted the Picture of Christ, or some Saint, in a Church at Anabl • t • , he rent the • ame in pieces, and wrote to the Patriarch of Jerusalem (within whose bounds it was) showing that it was against the authority of Scripture, and repugnant to Christian Religion, to 〈◊〉 or suffer any such Wayles, or Images to be 〈…〉 Churches.

Therefore it was likewise, when Adrian the Emperor had commanded, that▪ Temples should be made in all Cities without Images, that straight-ways it was presently conceited, & rumoured, that he did prepare those Temples for Christ. The reasō was, because the ancient Christians had no Images in their Churches. Of whom when it was demanded by the Gentiles, why they had no Images? Minutius Felix gave them this answer, What Image (saith he) shall I make to God, when man him self, if thou rightly judge, is God's Image?

Yea, such was the more careful wariness yet, of the ancient Fathers, to prevent Idolatry, that they would not have the Images of God nor His Saints, so much as set up in private houses. To which purpose was that speech of the foresaid Epiphanius ascribed unto him in the Council of Constantinople, saying, Have this in mind, belo • ed, Sons, not to bring Images into the Church, 〈◊〉 Churchyards, 〈…〉 places of the 〈…〉 , not into an ordinary house; but always carry about the remembrance of God into your hearts: for it is not lawful for a Christian man to be carried in suspense by his eyes, and the wandering of his mind.

Nay, in the ancientest and best • ymes, some would not so much as admit the Art of making Images, to be amongst Christians, being so jealous of the danger that might ensue of their unfit location, and illicite adoration: which made Clemens Alexandrinus to say, We are plainly forbidden (saith he) to exercise that deceitful Art.

And yet to what height both of Impiety & Impudencie, against all Antiquity, is Popish doctrine arisen unto in this point, let their own words testify.

First, that the same worship is due to the Image, which is due to that which it representeth, so teacheth S. Thomas of Aquin, and their S. Bonave •••• e ? and therefore, that the highest degree of divine worship, which is Latria, is due to any Image of Christ. And that this is not the doctrine of the forenamed, or of a few, but the constant doctrine of Roman divinity, thus testifieth Azorius the Jesuit, It is the constant judgment of Divines (saith he) imaginem eodem honor & cultu honorari & coli, quo colitur id cujus est imago : that is, That the Image is to be honored, and worshipped, with the same honor and worship, where-with that is worshipped, where-of it is an Image.

Secondly, Per se & proprie s •• t v • nerandae, (saith Bellarmine ) it a utipsae cerminum & venerationem, ut in se considerantur, & non solum ut vicem gerunt exemplaris : that is, By them selves, and prop • rlie they are to be worshipped; so that they themselves do limit the worship, that it goeth not farther, as they are considered in them selves, and not only as they supply the room of that which they represent. Than which Position, never any was ever more blasphemous, nor taught more gross Idolatry. And yet, lest that it should seem to be Bellarmine 's, or the mind of a few, Frier Pedro de Cabrera, a great Divine in Spain, telleth us, that it is, Communis Theologorum conclusio : that is, The common conclusion of the Romish Divines.

The third Poynt, where-in avowedlie Popery rejecteth Antiquity : to wit, in placing their consecration of the Eucharist, in the words, Hoc est corpus meum.

THirdlie, the Arch-bishop of Cesarea, in his Book of the necessity of amending School Theology, dedicate to Sixtus 5, saith, that it is the doctrine, Omnium Orthodoxorum, tum Graecorum, quam Latinarum, per verba sacrae orationis fieri consecrationem : that is, That all the Orthodox Fathers, both Greek and Latin, hold, that Consecration is made by the words of holy Prayer. And yet all Papists refusing this Verdict of Fathers, affirm it to be only by these words, Hoc est corpus meum.

The fourth Poynt, concerning Limbus Patrum: and for probation there-of whether it was Samuel truly, who appeared 1 Kings 28, us. Bellarmine holdeth, against the most common consent of venerable Antiquity.

LAst, when the consent of Fathers is particularly adduced against Bellarmine, both Greek and Latin, to infirm his proof of Limbus Patrum, out of 1 Kings 28; they affirming, that it was Satan that appeared to Saul, and not the Prophet Samuel ; thus disdaynfullie doeth he reject their harmony, saying, His non • bstantibus, • enendum est vere Smith elis animain fuisse : that is, Notwithstanding that all those Fathers say so, it is to be held, that it was truly the soul of Samuel who appeared. I omit how Bellarmine showeth, that in the matter of Marriage, their Cano did hold an opinion, both singular & new, against all Antiquity : wherefor he concludeth, that Cano opinion must be altogether false: or else it should follow that in a most weighty point the whole Church assuredly had for many Ages • rred. As also how Gropperus, another of their number, in the same matter of Matrimony, dissented from all Antiquity.

We see then, howe consonant to their Practice, is their Thrasonick • Bragging, who saith, Nos Patrum doctrinam non aliqua ex parte admittimus, alia repudiamus, sed integram amplectimur : that is, (saith Durie ) We • admit not the doctrine of the Fathers in one point, and reject the same in another, but wholly embrace all that they holds. Or as Campian saith, Tenemus integra horum volumina : that is, He keep us close, by their whole W • ytings. Ethos magistros à De • dat • s in omnibus audiunt Catholici, saith Costerus : that is, The Catholics hearken unto them in all things, as to Masters given unto them from God. Being here-in no less impudent, than was the Heretic, Dioscorus, who dissenting most clearly from the Orthodox Fathers, yet he uttered these words most peartlie and perverselle, in the Council of Chalcedon, saying, I am cast out with the Fathers, I defend the doctrine of the Fathers, I transgress them not in any Poynt.

Secondly, How the Romanists reject the Fathers, consenting in one, in exposition of Scripture, as formerly hath been shown they do in doctrinal points of Faith.

VALENTIA declareth, that their Council forbiddeth expresselie, to expound Scripture against the uniform consent of Fathers, as being altogether infallible and sure. The reason where-of, Cano doeth give, Quippe cum Sanctorum omnium sensus, Spiritus sancti sensus ipse sit : that is, To wit, Seeing the meaning of all the holy Fathers, is the meaning of the holy Ghost him self (saith he.)

And yet, what the Popish practice is here in, let us by a few Examples behold.

First, in the interpretation of that place, Rom. 5.12. In whom all ha •• sinned, the whole Aūncientes, with one mouth, (saith Cano ) affirm the blessed Virgin, to have been conceived in Original sin and so all agree, that by the word [ All ] the whole race of Adam ▪ are included, that ever were procreated between Man and Woman. But the Romanists will no-wise acqulesse to this exposition, because they will have the Virgin Mary's conception without original sin; and • o, contrary to the exposition o • all the Fathers, will have her excluded.

Where also it is to be noted, that seeing no Graduate in Divinity is promoted in Paris, without giving a solemn Oath, to maintain this Privilege of the Virgin Marie : and that this Text, and exposition there-of, is close contrary there-to, as also to that Ordinance of their own Council, for exposition of Scripture, according to the uniform consent of Fathers. Therefore it will clearly follow, that they swear both to impugn Scripture, Veritie, as also consenting Antiquity, together with their Popes and his Councils authority.

Stella in like manner, expounding the 21 verse of the 10 chapter of Luke, saith, All the Expounders, whom I could commonly see, either of ancient holy Doctors, or of recent Divines, all these, and their Commentaries, declare▪ that the word confite • or, is not taken here for Confession of sins▪ but for that (saith he) which we call Thanks-giving, Commending, or to bless, &c. Notwithstanding this meaning of the •• s can neither agree with the words, nor could it ever satisfy any-wise my mind.

Agayne, Maldonado, commenting on Matthew 26, 29, where our Savior saith, I will not drink henceforth of the fruit of the Vine, saith thus, Origen, Cyprian, Chrysostom, Epiphanius, Jerome, Augustine, Beda, Euthymius, and Theophilast; all these refer those words to Christ's blood, (or that which was so called in the Sacrament:) but I cannot be persuaded, (saith he) that they can be referred to the Blood of Christ. Because he (forsooth) would have them understood of the common Cup, before the institution of the Sacrament, to avoid the force of this Testimony against Transubstantiation.

In like manner, expounding these words for Papal Supremacy▪ Thou art Peter, and upon this Rock I will build My Church, he saith thus of the interpretation of Fathers, expounding the Rock, not to be Peter, but Christ Him self, or that Confession of Faith, which was made of Christ. This meaning (saith he) of these words, seems not to me to be the true meaning, which all other Fathers think to be so, whom ever I remember to have read, except only Hilary.

Also, for mayntaynance of the same Supremacy, commenting on the subsequent Verse, Neither will I interpret (saith he) that this which is spoken here to Peter, is spoken also in the same sense to the other Apostles, Whatsoever thou loosest on earth, shall be loosed in Heaven, altho I see all Interpreters, except Origen only, to be of that mind.

More-over, commenting on Matth. 11, 13, which speaketh of Elias that was to come, meaning John the Baptist, he saith, Almost all the Fathers so expound that place, but this their exposition is not fit enough. And why? But because the Jesuit would have Elias yet only to come, in the reign and time of their conceited Antichrist.

Last of all, expounding these words of Matthew, All men cannot receive this Saying ; after that he hath adduced the interpretation of the Fathers thereon, to be this, Non omnes praestare possunt, ut sint sine uxore, quia carent dono continentiae : that is, All men cannot attain to this, that they may be without a wife because they want the gift of chastity ; he concludeth, Sic fere omnes exponunt, quibus equidem ego non assentior : that is, Indeed almost all Interpreters so expound, with whom not-withstanding I do not agree. And why? But because he is a Pleader against this Text, and the exposition of Antiquity, for forced single life, and the Vow of Continencie.

Agayne, in the exposition of the last Commandment, when Bellarmine hath adduced a number of Fathers, holding that Commandment, Thou shalt not covet, &c. to be but one entire Commandemēt, and not divisible in two, as the Papists make it, to make up ten, confounding the first and second; for defense of their Imagerie, he rejecteth all their judgments, as gross and erroneous.

In like manner, when he hath adduced the expositions of all the Fathers, which they give on that place of the Corinthians (1. Cor. 15.29.) where-by he would establish Purgatory, because they serve not for his purpose, he roundlie therefore rejecteth them all, calling them haske, and both false and forced; and therefore taketh one of later Forgerie, more suitable to his mind.

Agayne, when Cardinal Tolet, in the exposition of John 7, 37, hath adduced Chrysostom, Euthymius, and Theophilact, their agreement in one, yet this is his censure, saying, that their exposition is both forced and unfit : and therefore he professeth not to follow it any way.

Last of all, thus saith Cardinal Cajetan, of the exposition of Scripture in general, Let no man abhor (saith he) any new sense of Scripture for this cause, because it disagreeth frō the ancient Doctors: but let him search more nearlie the Text, and coherence of Scripture: and if he find agreement, let him praise God, who hath not tied the exposition of Scripture, to the meaninges of ancient Doctors, but to the integrity of Scripture it self.

How-so-ever then Bellarmine braggeth of their side, that they follow the consent of Fathers, falselie imputing to us, that we only follow our own exposition; yet we see here-in, that it may be justly said unto them, that of the Poet, Mutato nomine de te, fabula narretur. Their own Cardinal Baronius, (beside their fore-named practice) confessing clearly, that all-be-it the holy Fathers, whom we (saith he) for their heavenly learning, worthily do call, The Doctors of the Church, were evidently endued beyond others, with the grace of the holy Ghost, yet in the exposition of Scripture, the Catholic (that is, the Roman) Church, doeth not ever, and in all things, follow them.

I T is reported of Pelagius, that even when he most disagreed from the Orthodox Fathers of the Primitive Church, yet in his third Book for Free-will, he soothed up his Heresy, and thought to amaze all men with his praise of Saint Ambrose; Blessed Saint Ambrose, that Bishop (saith he) in whose books the Roman Faith especially appeareth, who like a beautiful Flowre, shyned amongst the Latin Wryters, and whose Faith, and most pure understanding of the Scriptures, the very Enemy himself dare not reprehende. Even so, our Adversaries, when they most disagree like-wise from the most ancient Fathers, and primitive Councils, yet how they do soothe up their Errors? But with the like Salue: alleging the holy Fathers, and famous Councils of the primitive Church, all-to-gether to make for them; and therefore they highly extol and advance them. But as Ambrose not-with-standing made against his Prayser Pelagius, So do the Fathers and Councils make close against the Romanists : and then, how they turn their Osanna, to Crucify ; their Praising, to Depressing ; and their High Valuing, to Low Vilifying, let their own Mouth, and these Examples, verify.

Their ancient Pope Gregory declareth, that he reverenced the four first Councils, as the very four Gospels; holding firmlie, that they only stood for Truth, and only with-stood Error: and yet, what is it that Bellarmine accuseth the very second of these Councils of? Even the standing for, & decreeing of a most gross Heresy, and the with-standing of such a necessary Truth, which by the definition of Pope Boniface the eight, is of such importance to believe, that by him who holdeth not the same, there is no salvation to be expected, because he is without the Church. And this great Poynt is the Pope's Supremacy.

Bellarmine 's own words then are these, The first (saith he) who most earnestly with-stood the Supremacy of the Bishop of Rome, seemeth to be the Grecian Fathers: for they, since the year of God • 81, would have the Bishop of Constantinople, (who before was not a Patriarch at all) preferred notwithstanding to the three Patriarchs of the East, and in the second room, next the Bishop of Rome. And this may be understood (saith he) by the second General Council. Wher-unto he might have joined like-wise the sixth Canon of the first Nyce • Council, no less peremptor against the fore-said Supremacy.

Where it is to be noted, that Papal Supremacy, which the Greek Orthodox Church never would admit, can no-wise therefore be called (as the Papists term it) a Catholic point of Doctrine: as also if the Pope cannot err, ex Cathedra, it will follow, according to Boniface fore-said definition, that all the Greek Fathers are absolutely damned.

Next, he spareth not to blot those holy Fathers, of that fourth and famous Council of Chalcedon, both with Fraud and Deceit, in the fore-named point, saying, Thereafter, in the year 451, the Greek Fathers (saith he) not being content with their former Determination, they preassed to make the Bishop of Constantinople equal always to the Bishop of Rome: for in the Council of Chalcedon, in the sixteenth Act thereof, the Grecian Fathers decreed, (but not without deceit (saith he) and the Roman Legates being absent,) that the Bishop of Constantinople should be so in the second Roome, after the Bishop of Rome: that notwithstanding thereof, be should have the same equal Privileges, as the other had.

Now, if any grosser Imputations can be laid upon any, than he doeth upon these holy Fathers, and famous Councils, let any man consider; making them heretical in Mind and Opinion, and false or fraudulent in Manners and Action▪

Yea, what farther falsehood and fraud he layeth to the charge of that famous & Oriental Church, in corrupting the works of others, let his own words testify. For it was the ordinary Custom of the Grecians, (saith he) to corrupt the Books of other men. Where-of he cleareth the Occidentall, or Latin Church, by a reason to be laughed at, for the palpable evidence of the contrary, (as shall be shown) saying, Quoniam Romani sicut non accumina, it a nec impostur as habent: That is, Because the Romans, as they have no sharpness of wit, so they cannot use deceit, (saith he:) while as all men know, & experience hath taught, that there are none that have been more subtle, nor sharper witted than they.

Secondly, how they deal with the Greek Fathers, severallie and a-part.

FIrst, when Chrysostom is adduced for people's reading of Scripture, Bellarmine answereth, That continually he exhorted all men (saith he) to read the Scriptures: Non quod vellet omnes rudissimos id facere : That is, But not, that he would had all men, altho never so unlearned, so to do. And so he imputeth to this holy Father, that he spake far other-wise, than he meant; and dissimulatelie required that to be done, which he would not have done in earnest.

Next, when we urge Irenaeus testimony (for proving the Pope to be Antichrist ) that the number of the name of the Beast most fitly is Lateinus, (according to the old form of pronouncing, as Lipsius witnesseth) thereby showing, that he was to be a Latin Bishop, having his Seat in the Latin Church: and more particularly, in Latium, or Italy, his Decrees also in Latin, and all public Service in these Churches, subject to him in Latin like-wise. Unto this Testimony of Irenaeus, Bellarmine answereth thus, Conjectura illa Irenei (saith he) quae tunc aliqua fuit, nunc nulla est : That is, That light conjecture of Irenaeus, which was some-what in his days, is of no account with us now : As if such Varlets were best Valuers, or Truth changed with Time, and Veritie ran on the Wheeles of unconstant Varietie.

Agayne, when Saynct Cyprian is opposed against Traditions, Bellarmine answereth, that Cyprian wrote so (saith he) when he would defend his Error, (which he calleth elsewhere the Heresy of Anabaptism ) and therefore it is no marvel, that he reason after the manner of Heretics. By which answer, he condemneth not only Saynct Cyprian, but Augustine like-wise, who in this point, of requyring recourse to be had only unto holy Scripture, greatly commended Saynct Cyprian.

Lyke-wise, when Theodoret is objected against Transubstantiation, witnessing in his second Dialogue, called, Inconfusus, That after Consecration, the Elements remain still in their former substance; Valentia answereth, saying, That some of the Ancients in this Matter, neither thought nor wrote truly, nor consideratelie, as they ought. Or he might have added, At least, as the Jesuits now would have had them.

In like manner, when Chrysostom is produced to prove, that the Virgin Marie had original sin, because she sinned actually, when Christ rebuked her at the Marriage of Cana in Galilee ; Cardinal Tolet answereth thus only, In ho • Chrysostomus probandus non est : that is, (saith he) Chrysostom is not to be approved in saying so.

More-over, when Ignatius, a Greek Father, is opponed against the mutilation of the Sacrament, Bellarmine answereth, Non multum fidendum est Graecis condicibus Ignatii : that is, (saith he) The Greek Writinges of Ignatius, are not greatly to be trusted.

Agayne, when Origen is objected, to prove, that Marriage is no Sacrament, Bellarmine answereth, Origines autem non est tantae authoritatis in Ecclesia, ut ejus sententia ne • essario approbanda sit : that is, Origen (saith he) is not of such authority in the Church, that his opinion necessarily is to be followed. And yet how frequentlie he obtrudeth him against us, as of great authority, let his citation of him, and his fellow Jesuits, in their Books, testify: Lindanus, when he citeth him, calling him, Illustre Alexandriae l • men : that is, The bright light of Alexandria : and Durie calling him, Testis omni exceptione major : that is, A Witness, without all exception, greatest.

Lyke-wise, when Euthimius is alleged, in the matter of the Sayncts beatitude, Bellarmine answereth, Non est • ac in re usque adeo magni faciendus : that is, (layeth he) In this matter, be is not so much to be esteemed.

Now, to resume: if with imputations only of double Dissimulation, conjectural Lenitie, damnable Heresy, rash Inconsideratenesse, seducing Error, and such like, we should thus answer the Testimonies of Fathers, consenting clearly with Scripture; affirming them unworthy of Christian approbation, of honest men's trust, wise men's regard, or Fatherlie Authority; what clamours of Indignitie, done to Antiquity, should we hear of our opposed Partie? forgetting that Precept of Equity, Quod tibi fieri non vis, alterine feceris.

First, Examples of Popish adding to the Fathers.

FIrst, of adding to the Fathers, and their Decrees, being conveaned in Council, we have a notable evidence, in that impudent and audacious fact of Pope Zozimus, who added a Canon in his own behalf, to the very first Council of Nice ; which by that famous sixth Council of Carthage was, as a notable Forgerie, detected, and declared, and could never hitherto, by all the croaking Frogs of that Jesuitical Crew, be soothed sufficiently, or colourablie excused.

Again, in the matter of appeals, where-as the Council of Milevi decreed, under pain of Excommunication, That none with-in Afric should appeal to any part beyond Sea: Bellarmine is forced to grant a forged addition, in favors of the Pope, to have been there-after grossly by Gratian added to the Canon, saying, Addidit ad hunc Canonem exceptionem, nisi forte ad Apostolicam sedem appelletur, sed haec exceptio non videtur quadrare (saith he) nam praecipue propter Romanam Ecclesiam Africani statuerunt ut non liceret appellare ultra mare: That is, He added to this Canon, this exception, to wit, Except perhaps the appeal be made, unto the Sea Apostolic; but this exception (saith Bellarmine ) seemeth not to agree with the Canon, for it was chiefly for the Roman Churches cause, that it was decreed, to be unlawful to any, to appeal out of Afric, to any part beyond Sea. Thus we see for the Pope's advancement, and gratifying, how false, and trickie his Supposts have been of old, even by our Adversaries own confession clearly.

Like-wise, when that gross and blasphemous place in Gratian, alleged on S. Augustine, is upbraided, affirming, that the Pope's Decretals ought to be accounted amongst canonical Scripture, Bellarmine answereth, Deceptum esse ex depravato codice, quem ipse babuit B. Augustini cui tribuit illum canonem, codices vero veri & emendati B. Augustini non habent ut Gratianus refert : That is, Gratian (saith he) was deceived by a corrupt Copy of S. Augustine's, which he had beside him, to whom be attributeth that Canon; but the true and mended Copies of S. Augustine since then, have not these words as Gratian reporteth thē. How bold then the Pope's Parasites have been with the works of the Fathers, in corrupting them, for supporting that Whoore of Babylon, we may clearly see, by this confession of Bellarmine 's, & others, who now in their latter and mended Copies, are forced, for shame, to have razed out of their old Copies, such gross corruptions, and openly to disclaim the same.

In like manner, to prove that in Purgatory some sins are remitted, Bellarmine citeth a place of Augustine, which their own Vives in his Notes upon that Chapter, denieth any ways to be found in the old Copies and Manuscripts of Augustine, kept amongst themselves, in their chiefest and Metropolitan Bibliotheakes, saying, In Antiquis libris Brugensibus & Coloniensibus, non habentur isti decem aut duodecim qui leguntur versus : That is, In the ancient Copies which are at Birges and Colen, these ten or twelve Lynes, which are here read, are not to be had there.

More-over, the same Ludovicus Vives, in his Notes upon the 8 Chapter, of the 22 Book of Augustine, De Civitate Dei, saith plainly, In h • c capite, non dubium quin multa sunt addita, veluti declarandi gratia, ab iis qui omniū magnorum authorum scripta spurcis suis manibus contaminabant : That is, In this Chapter, (saith he) without doubt, many things are added, as it were for explanations sake, by those who with their filthy Handes, have defiled the Wrytings of all Authors, that are of great Authority. And more particularly, who those are, who have done so, their own Erasmus telleth us clearly, saying, Monachi Patrum corruperunt Scripta : That is, It was the Monks (said he) that have corrupted the Wrytings of the Fathers : as is clear, both by that addition in the fore-alleged corrupt Copy of Gratianus his Augustine, making only for the Pope, and as shall be, Godwilling, here-after also shown, of the Monks of Weingart, and Bellarmine 's own Testimony, of their forging of Chrysostom 's Homilies, on Mark, cited by the Rhemists, for monastical life.

Again, in the works of Fulbertus, B. of Chartres, published at Paris, anno 1608, fol. 168, are set down these words of Augustine, Unless ye eat (saith Christ) the flesh of the Son of man, and drink his Blood, ye shall have no life in you, Facimus vel flagitum videtur jubere, figura ergo est dicet haereticus praecipiens passioni Domini esse communicandum, &c. That is, He seemeth to command a great wickedness; it is therefore a figure, will the Heretic say, requyring us only to communicate with the Lord's Passion, and sweetly and profitably to lay up in our memory, that His flesh was crucified, and wounded for us. Remarke then, how the publisher hath put in of his own these words, dicet Haereticus into Augustine's Testimony, cited by the fore-said Fulbertus ; and by so doing, thinking to meet with the Heretics of this time, (as he calleth us) was not a-ware, that he made Augustine like-wise an Heretic for Company, whose very words these are, and no other man's, Lib. de doct. Christ. cap. 16.

Like-wise, Gratian relating the second Council of Cavaillon, their words concerning Confession, setteth them down thus, Quidam veve sacerdotibus confitenda esse percensent, ut tota fere sancta Ecclesia : That is, But some are of mind, that our sins are to be confessed unto the Priest, as almost the whole holy Church thinketh. But that these words, ut tota fere sancta Ecclesia, are favourablie added for Popish Confession, to insinuate, that the same was a catholic doctrine, and practice in the Church then, not only the preceeding words, comprehending the whole Greek Church, their mind in the contrary, verefieth, Qui Deo solummodo confiteri peccata dicunt, (saith the Canon:) That is, Who saith, that sins should be confessed only to God : but also the Note upon this place of their Canon Law, latelie published by Gregory the 13, freely granteth, that these words, ut tota fere sancta Ecclesia, are added, and are not neither in the Capitular, nor Council.

What forged and farsed Additions like-wise are every-where through-out S. Cyprian 's works, put in by that impudent Patcher Pamelius, let that Edition of his of S. Cyprians works, conferred with ancient Copies, as Gulartius hath very well observed them, to all men testify: one example where-of I will only instance, of the alleadgeance, of a testimony of S. Cyrian's, of that Edition, adduced for the Pope's Supremacy, in a written Popish Pamphlet, sent of late to a Brother of our Presbyterie, to answer unto; and which, for evidence of the truth there-of, we yet keep beside us, containing four gross Additions, even in one only Testimony, besides a most fraudfull Alteration, of most material words.

The Testimony then or S. Cyprian, printed amongst them-selves of old, (as I have the Book to exhibit) is thus: The Lord speaketh thus to Peter, (saith Cyprian ) I tell thee, (saith Christ) that thou art Peter, and upon this Rock I will build my Church, &c. And He saith unto him again, after His Resurrection, Feed My Sheep. And albeit after His Resurrection, (mark this) he gave a-like power to all His Apostles, and said, As My Father sent Mee, so send I you, receive the holy Ghost: to whom ye forgive sins, they shall be forgiven, &c. Yet that He might manifest that unity should be amongst them, by His authority, He disposed it so, that the beginning of this Unity should be at one, yet were the rest of the Apostles the very same, as was Peter, (remark this again) endued with alike fellowship, both of Honor & Power: but a beginning proceedeth from Unity, that it may be shown, that Christ's Church is one.

Thus we may see, that this Testimony sincerely cited, and considered, maketh no ways for Peter 's Supremacy of Jurisdiction over the rest of the Apostles, or the Pope's, (as his Successor, over all other Bishops) but is flat against the same: seeing it is said, That the rest were the same, as he was, and all had the a-like, or equal power, as he had.

But this fore-said Testimony, as it is clowted and clamped, and by him who out of his Pamelius hath cited, and set down the same with his own hand, is thus, Loquitur Dominus ad Petrum, &c. that is, The Lord speaketh thus to Peter (saith Cyprian ) I say unto thee (saith Christ) that thou art Peter, and upon this Rock • I will build my Church, &c. And He saith to him again, Feede my Sheep • : Super illum unum aedificat Eccl • siam 〈◊〉 , & illi p • scendas mandat oves suas : that is, Upon him alone did Christ build His Church, and to him only recommended He His Sheep to be fed. (This is the first Addition to this Testimony▪) And all-be-it (saith Cyprian ) after His Resurrection He gave equal power to all His Apostles, and saith, As my Father sent me, so send I you: and, to whom ye forgive their sins, they shall be forgiven, &c. Yet that He might manifest that Unity that should be amongst them, Vnam Cathedram constituit : that is, He appointed one only Chair to be (saith the clowting Tinker:) And by His authority He disposed it so (saith Cyprian ) that the beginning of this Unity should be at one; yet were the rest of the Apostles the very same, as was Peter, endued with the like Privilege, Honoris & Potestatis, (saith Cyprian ) that is, of Honor and Jurisdiction. But, Honoris & Dignitatis, (saith our metamorphosing Exchanger) nimirum ante illa verba Christi ad B. Petrum, Pas • e Oves meas : that is▪ And the rest of the Apostles had this honor, of equal dignity, only before these words of Christ were spoken to Peter, saying, Feede my Sheep. (This is the third new Patch. ) But a beginning proceedeth from Unity, (saith Cyprian ) & primatus Petro datur : that is, And the Primacie is given to Peter, (saith our false Recorder, in Cyprian 's name) that Christ's Church may be shown to be one, (saith Cyprian ) Et cathedra una monstretur : that is, And that like-wise one Chair (to wit, of Infallibilitie) may be demonstrate (saith this monstrous Mungrell.)

Thus have they sown in their Tares, in another's Fielde: thus also have they put in their Colloquintida, in the Pottes of the Lord's Prophets, and the Ass hath joined to plow with the Ox together. And by so doing, they have made the works of many ancient and worthy Wryters, like Hermophrodites, which are hardly known to which Sexe they inclyne most; joining their new Clowt, to the others grave Garment; and so marring both Colour and Credit of the whole Vesture.

Secondly, examples of Popish purging from the Fathers.

AS in the former Examples we have seen their illicite Lincie-wolsie mixture of Addition, So we will show now, God willing, how these cunning Arithmeticians are as perfect in their manner of Substraction, and so cannot only decline in the Datiue, but as well in the Ablatiue Case: & as Naash would have pulled out the right Eyes of the men of Jabesh, so how they have (Crow-like) picked out many orthodox Speaches, out of the works of holy Fathers, that were most peremptor against them, making them Eunuchs so by violent castration after their deaths, whom they could not find to have made for their Errors by unjust declaration in their lives.

Senensis, therefore, in the Preface of his work, dedicated to Pius the fifth, not only confesseth this practice of Purgatory pains by the Pen, taken about the Ancientes, but highly also commendeth the Pope, for his care of performing the same, saying, Tu beatissime Pater expurgaricurasti omnia Catholicorum authorum scripta, & praecipue veterum patrum : that is, Thou most blessed Father (saith he) hast caused purge all the Writs of Catholic Wryters, and chiefly the Fathers.

Lyke-wise, this is avowed in the late Edition of S. Augustine, in the Preface where-of, it is said, That by the command of the most holy Council of Trent, the Books of the Ancient Fathers, are ordained to be purged.

Yea, the Jesuit Possevin, showeth, that this Expurgatorie Practice, is not only to be extended to those that are Print, but to manuscript Copies.

And this the Jesuit Gretzeras confesseth, after that he hath spoken of the proscription of some whole Fathers, as Tertullian and Origen, he subjoineth of others, saying, Et si librum integrum proscribere fas est, fas etiam erit pr • scribere partem, seu magnam, seu parvam, eam exscindendo, delendo, obliterando, vel simpliciter omittendo ob lectoris utilitatem : That is, If it be lawful to suppress or inhibit whole Books, then it is lawful like-wise to suppress a great, or lesser part of one, by cutting out, deleting, blotting away, or by omitting the same simply, for the Readers well-fare, (saith he.)

This like-wise, the Expurgatorie Index it self showeth in particular, both that which is printed at Madrill, by Alphonsus Gomezius, 1594. for Belgium ; also the other, printed by Ludovicus Zanches, their King's PRINTER, for Spain, anno M.DCXII.

In the which Spanish Index, our of the Books of Abbot Antonius, 36 places are commanded to be blotted out, who is one, that is set down in the fifth Tome of the Bibliotheca Patrum. Like-wise a great part of a whole Treatise of Dorotheus Archimandrita, is ordained to be razed, who is in the first Tome. The like is also ordained to be done with the 29 and 30 whole Chapters of Nicolaus Cabasila, who is in the • ixt Tome: & besides two places of Melito, all the whole Chapters of his work, which follow after the eight Chapter, are appointed, by a vehement purging Pill, to be clean rid out of the way, who is in the seventh Tome.

To instance like-wise more particulars, by confession of our Adversaries them-selves; when Chrysostom is urged for perfection of Scripture, against Papal Traditions, the Testimony being taken out of his Commentary on Matthew, (like as he giveth witness to the same Truth, commenting on the first to the Galatians, and 95 Psalm, which are vnsuspect works, and by all acknowledged to be his) Bellarmine answereth thus, Locus hic ab Arrianis insertus, est quibusdam codicibus nuper emendatis sublatus : that is, This place (saith he, by bare alleadgeance only) was insert by the Arians, and out of some Books that are newlie amended, is quite purged away.

Like-wise, for proving of the same point of the Scriptures perfection, where-as the old Impression of Athanasius hath a notable place, saying, Sufficiunt sacrae ac divinitus inspiratae Scripturae ad omnem instructionem Veritatis : That is, The holy and divine inspyred Scripture •• , are sufficient for ALL instruction of Truth ; This word [ omnem ] or [ ALL ] which galleth them, and where-in the very pith of the Testimony lieth, in their latter Editions, which they have at Rome, they have all-together razed, and left out: for so Bellarmine professeth, that it is not now in their Books, and therefore would have that word to be added of late by us; were not the oldest Copies printed amongst themselves maketh him a Liar; and where-of I have one beside me, to witness to any the verity thereof.

In like manner, in that fourth Book, & fourth Chapter of Saint Ambrose, De Sacramentis, it is thus in the ancient and uncorrupted Copies, against Transubstantiation, Si ergo tanta vis est in sermon Domini, ut inciperent esse quae non erant, quanto magis est operatorius est ut sint quae erant, & in aliud commutentur ? that is, If therefore there be such power in the speech of our Lord, that things which were not before, began to be, (to wit, at the Creation) how much more (saith Ambrose ) is the same powerful to make, that things may still be that which they were before, and yet be changed to another thing?

But because these words, Vt sint quae erant, so clearly cross their Conceit, who after the words of Consecration, would have the Elementes of Bread and Wyne, not to be anymore, that which they were before in substance; and to be changed, only into that, which they were not before in use: to wit, To be Sacraments. Therefore, they have, for avoiding the troubling of their Braynes, in forging fectlesse Evasions, rather taken the shorter Cut, (as we say) and have in their Roman Edition, (which is also followed in that, set out in Paris, Anno 1603) quite cut out, and purged away these words, which like evil Humours so much before distempered them; making them now smooth so to run, Quanto magis operatorius est, ut qua erant, in aliud commutentu • : that is, How much more powerful is our LORD'S speech, to make that those things which were, should be changed into another thing? And so no Bone sticketh in their Throat.

Agayne, in the same Matter, the Author of the imperfect work, on Saynct Matthew, attributed to Chrysostom, Hom. 11. writeth thus; If it be so dangerous a matter (saith he) to transfer unto private uses those holy Vessels, in which the true Body of Christ is not, but the mystery of His Body is contained; how much more for the Vessels of our Body, which God hath prepared for Him-self to dwell in, ought we not to give way to the Devil, to do in them what he pleaseth? Now these words, In quibus non est verum corpus Christi, sed mysterium corporis ejus continetur : that is, In which His true, or natural Body, is not; but in which the mystery of His Body is only contained: because they did threatten so the Eversion of that Transsubstantiating Conversion of theirs, therefore it is, that in their later Editions, they have hearkened to that saying, Abscindantur qui nos perturbant : and accordingly, both in that Impression of this work, at Antwerpe, apud Ioannem Steelsium, Anno 1537, and at Paris, apud Ioannem Roigny, Anno 1543, and at Paris again, apud Audoenum parvum, Anno 1557, not one Syllable of them is to be seen, though extant in the older Editions, of the date of 1487, and after.

More-over, Bertram, who wrote in the 800 year of GOD, against Transubstantiation, then peeping out, when in his Book, of the Body and Blood of Christ, dedicated to the Emperor Carolus Calvus, who set him a-work, he hath clearly in these words dashed that Babels Brood, against the Stone of solid holy Writ, saying, Thinges which differ one from another, are not the same: the Body of Christ, which was dead, and rose again, and being made immortal, dieth no more, (Death having no more dominion over it) it is now ever-lasting, and not subject to suffering: But this which is celebrated in the Church, is temporal, not ever-lasting; it is corruptible, and not free from Corruption. But as they profess, in the Expurgatorie Index of this Author, when they have essayed, for escaping, to invent some fine Devyce, and feign some cōmodious Sense for them, which is this, to wit, That this is meant of the Accidents, or Forms of the Sacrament, (saith he) which are corruptible. or of the use of the Sacrament, which continueth only in this present world, and in that sense, is temporal. And when notwith-standing they see, that this will not serve them, in respect the whole scope of the Discourse is against this Shift, and tendeth to prove, That it is not the natural Body of Christ, which was borne, died, and rose again, which Christians externally receive in the blessed Sacrament; what then is their next Recourse? Even this bankrout Shift, Non male aut inconsulte igitar omittantur omnia haec : that is, It is not amiss then, (say they) nor vnadvysedlie done, that those things be left out all-to-gether.

Yea, not only have they paired away parcels, but (as shall be shown, God willing, here-after) they have razed, and bereaved us of whole Records, and entire Treatises, that have made against them.

And, as Erasmus in a word told us before, who were those Egyptian Flies, who were the Corrupters of the wholesome travels of ancient and holy Authors in the Church of CHRIST, before the noisome Crew of Jesuitical Frogs, with more whoorish fore-heads, eased that filthy Swarme; and being the last Emissaries of that false Prophet, under-took that Taske: So, to confirm the truth of Erasmus speech, I will here relate one only proof there-of, which that learned Father B. Usher, helped to discover. In the year 1616, one Petrus Stuartius set forth at Ingolstadt, amongst other Treatises, one especially, of Rabanus Maurus, Archbishop of Mainz, called his Penitentiall ; in the 33 Chapter whereof, answering to a question of a Bishop, named Heribaldus, concerning the Eucharist, what became of it, after it was consumed after the manner of other Meats, and sent into the Draught; Rabanus hath these words, Pag. 669; Some of late, (saith he) not holding rightly of the Sacrament of the Body and Blood of our LORD, have said, That the very Body and Blood of our LORD, which was borne of the Virgin Marie, and in which our LORD Him-self suffered on the Cross, and rose again from the Grave. Against which Error, writing unto Abbot Egilius, According to our ability we have declared (saith he) what is truly to be believed concerning CHRIST'S Body. Here we see, then, that Rabanus tongue is clipt for telling of Tales, (as saith that former Father:) first, therefore, we must see who is the Doer, and next, what are the words that are razed out. Stevartius, the publisher, freeth him-self of the fact, telling us in the margent, that he found that blank in the manuscript Copy. But whence had he that manuscript? Out of that famous Monastery of Weingart, (saith he:) So that we see clearly, that the Monks of Weingart stand on the Chalke.

Next, let us see what are the words that are razed: B. Usher (as I said before) hath helped notably to clear this to Posterity, thus: In the Liberaries of that worthy Knight, S ^r Robert Cotton, and D. Ward, M ^r of Sidney College in Cambridge, he found a Treatise of the Sacrament, of great Antiquity, (as he reporteth) beginning thus, Sicut ante nos quidam sapiens dixit, &c. In which the Author laying down the opinion of Paschasius Radbertus, (who was Bertram's Antagonist ) that the flesh which is received at the Altar, is no other than that which was borne of the Virgin Marie, and suffered on the Cross, and rose out of the Grave, and is yet daily offered, for the life of the Worlde, Contra quem (saith this Author) satis argumentatur & Rabanus in Epistola ad Egilonem Abbatem, & Ratrannas quidam libro composito ad Carolum Regem, dicentes ali am esse : that is, Against whom, both Rabanus sufficiently doth reason, in an Epistle written to the Abbot Egilo ; as also, one Ratrannus, (alias Bertramus) in a Book made unto King Charles, saying, That it is another kind of f • esh, (to wit, Sacramental.) Where-by we may now see, what it is that these razed-headed Monks of Weingart, have razed with their hands out of Rabanus Penitentiall ; seeing we are given to understand by this Author, what his opinion was in this point, in his Epistle to Abbot Egilo. And therefore, that the fore-said blank hath been filled up before with these words: to wit, That the natural Body of CHRIST, is that self same Body, which is by the mouth received at the Altar. Against which Error, (saith Rabanus ) writing to Abbot Egilo, we have, according to our ability, declare • what is truly to be believed, (to wit, the clean contrary.)

Thirdly, Examples of Popish Altering the words of the Fathers.

FIrst, for proof of this Practice, as the thirteenth Chapter shall give Instances of their Alteration of the words of a whole Convent of Fathers, conveaned in Council; So, how they deal with them particularly, let these Examples testify.

Saynct Ambrose, to show, that Personal Succession, is nothing, without Succession of Doctrine, saith, Petri hereditatem non habea • , qui nō habent Petri fidem : that is, They have not hereditary Succession from Peter, who keep not Peter 's Faith. But how is this Testimony corrupted? (as is to be seen in Gratian, and in their later Editions) For maintaining the Pope only to be the lawful Successor to Peter, and that such local and personal succession, is the Note of the true Church. Petri hereditatem non habent, qui non habent Petri sedem, (say they:) that is, They have not hereditary Succession to Peter, who have not P • ter 's Chair. Where ye see, Sedes, put for, Fides ; The Chair at Rome, for, The Christian Faith where-so-ever.

Lyke-wise, Bellarmine, (to establish the adoration of the Virgin Marie ) he citeth Chrysostom, translating that place of Genesis, 3, 15. [ Ipsa, She :] which Chrysostom hath plainly in the Greek masculine, 〈 in non-Latin alphabet 〉 [ Ipse, or be shall tread the head of the Serpent] understanding CHRIST, and not the Virgin Marie.

Also, to prove the adoration of Relics, he citeth again the foresaid Chrysostom, saying, Tumulos Martyrum adoremus ; where-as Chrysostom without any word of adoration, saith only, 〈 in non-Latin alphabet 〉 , • angamus.

Again, when as Pope Leo his Epistle, is cited for the privilege of Marriage in the Clergy, speaking (as Moses did of the conditions of the High Priest's Wyfe) De muliere sacerdotis eligenda: that is, What a one for Wyfe the Priest should make choice of; without anymore warrandable Reason than bare Alleadgeance, Bellarmine saith, Legitur in codicibus melioribus, de muliere sacerdotio elegendi : that is, It is read in those Books that are better reformed, (to wit, by Popish Transforming) of the Wyfe of the Priest that is to be chosen. Insinuating there-by, that howsoever he might have had a Wyfe before his Su • ception of Priesthood, yet there-after he might not have any.

In like manner, the same Bellarmine, to prove, that Antichrist is not yet come, he bringeth this reason; That when he cometh, the Persecution of the Church shall be so great, and manifest, that such a separation shall be made, (contrary to Matthew 13, 30) that all the Wicked, and lurking Hypocrites, shall be conveaned together in Antichrist's Hoaste, & openly oppugn the Church of the Sayncts: which (saith he) hath not yet been: and therefore, that Antichrist is not yet come. But to prove his Major, he adduceth a falsified Testimony of Augustine 's, saying, A • tunc erumpent omnes in apertam persecutionem, ex latebris odiorum : that is, And then all the Wicked shall burst forth in open Persecution, out of the lurking Holes of their hatred. Where-as Augustine 's true words are these, only speaking of Satan's loosing, Exibit a • tem, dictum est (saith he) in apertam persecutionem, de la • ebb • is • rumpet odiorum : that is, As is said, Satan shall go forth, in open persecution, and out of the lurking Holes of his hatred to the Godly, shall he then break out.

More-over, when Pope Clements own Testimony in Eusebiu • , is adduced to show, that of the Apostles, after CHRIST'S Assumption, Nemo sibi vendicabat primatus gloriam : that is, Never one of them did challenge to them-selves the honor of Primacie, one above another; Bellarmine answereth, That albeit in the Edition of Basel, of Ruffinus Version, (which is the oldest, and vnsuspect) these fore-named words be: yet in the Edition of Colen, turned, and set forth by a Catholic Roman, since then, (which is later, and done by a Partie) the word of [ Primacie ] is not to be seen: (there is notable purging.) And for these words, (saith he) Bishop of the Apostles, (speaking of S. James ) is to be found, Bishop of Jerusalem. (Here is again a notable alteration, and both the former Purgings, & this, are cleared by our Adversaries.)

Like-wise, the same Bellarmine freely confesseth Pope Gregory's Epistles to be cunninglie corrupted, by Popish Episcopal Parasites, who would have Confirmation only to belong to Bishops; and therefore they have put in the fore-said Epistles, baptizandos, for, baptizatos : that is, Those that are to be baptized, for, Those that are baptized.

The like corruption he confesseth to be in Pope Gregory's Morals, by those who affirming the Fire of Purgatory not to be material, and bodily, have put in, incorporeum, for corporeum : that is, Incorporeall, for, Corporeall.

And when a Testimony out of Socrates is produced against the Antiquity of their forty days of Lent, after that Bellarmine, without any warrand, or certainty, hath said only, Probabile est codicem Socratis esse corruptum : that is, It is likely, that Socrates book bath been corrupted : he subjoineth, Pro tribus septimanis scribendum esse quinque : that is, That for three weeks, it is best to write five : and concludeth, that this metamorphosing of Authors, is the only fittestway (when they are straited) to extricate them-selves, and compose their differs, saying, Ita{que} si corrigamus textum Socratis, & pro tribus septimanis ponamus quinque, nulla erit discordia inter Socratem & Cassianum: that is, Therefore (saith he) if we amend the Text of Socrates, and if we put for three weeks, five, then no discord shall be between Socrates and Cassian.

Again, where-as the Author of the imperfect work upon Matthew, attributed to Chrysostom, in the 19 Homilie of the old Edition 1487, hath Sacrificium panis & vini : that is, The offering of bread and wyne : the latter Edition at Paris, Apud Audoenum Parvum 1557, hath altered them into these words, Sacrificium corporis & sanguinis CHRISTI: that is, The sacrifice, or oblation of the Body and Blood of CHRIST.

Likewise, this Prayer is found in the elder Editions of the Gregorian Sacramentarie, where-by is proven, That Prayer which was used of old for the Dead, did not necessarily infer, That their Souls were therefore in Purgatory, for whō they did pray. Annue nobis, Domine, ut anima famuli tui Leonis haec prosit Oblatio : that is, Grant us, O Lord, that this Oblation may profit the Soul of thy Servant Pope Leo. For which, the later Editions have chopped in this Prayer, Annue nobis, Domine, at intercessione famuli tui Leonis haec nobis prosit oblatio : that is, Grant us, O Lord, that by the intercession of thy Servant Leo, this Offering may profit us.

I need not to repeat again, that alteration of Cyprian 's words, which is already mentioned in this same Chapter, putting, Dignitatis, for, Potestatis ; Honor, for, Power: where-unto the Reader, for inspection of the whole Forgerie, may have his Recourse.

By such fraudfull Relation, then, of their Myndes, and Alteration of the words of ancient Fathers, they have not only, as it were, marred their Complexion, and for Shibboleth, made them say, Siboleth ; but shamelesselie also to have called, Light, Darkness; and Darkness, Light; as in their dealing with the purging of Bertram they openly profess; ordaining by their Expurgatorie Index, for, Visibiliter, fol. 1137, to be put Invisibiliter : And so, for founding their Vsurpation, have sought so to confound the Truth; that if their own Mouths did not condemn those naughty Servantes, and their own Pennes and Paynes, discovered not unto us some Examples, by Hercules Foot to cognosse the rest of his huge Stature; We should doubt, that those whom the LORD made in their age (like Elias ) to plead for the Truth, like Iesabels Priests, that they had been rather Pleaders for Baal. And therefore we see, how necessary is that Caveat of Vincentius Lyrinensis, That it is dangerous to commit the Trial of inveterate Errors, to the Writings of Auncientes, (how-so-ever he commend the Trial of such as are new broached, to be made by the consent of Fathers:) his words are these, But neither all-ways, nor all kinds of Heresies, are to be impugned after this manner, but such as are new, and latelie sprung up, namely, when they first arise, while by the straytnesse of Tyme it self, they may be impeded, from falsifying the Rules of ancient Faith, and before that their Poison spreading farther, they attempt to corrupt the Wrytings of the Ancients. (Note this.) But far spread, and inveterate Heresies, (saith he) are not to be dealt with after this manner, for as much as by long continuance of time, a long Occasion hath lain open unto them, to steal away the Truth. Where-of, by a few Instances, (in place of many) we have proven the Popish Packe to be most guilty, and whose Errors have s • ielie spread so far as a contagious Gangrene in time of prevailing Darkness, and have continued so long in the Christian Church, as a longsome Sickness, that the very Mayntayners of them hither-to, brag of their Universality, and Duration in the Church.

CHAP. VIII. 1. How the Romanists adduce the Testimonies of Fathers, against us as true; whom not withstanding them selves else▪ where do pronounce Cou • t •• f • yt.

I T is reported of one Evagrius Po • ticus Hype • borita, that he • et upon the Works of one Xistus Pythagoreus, an Heathen Philosopher, the counterfeit name of one Xistus, a Martyr; and so cunninglie brought out of him, so many Testimonies, against the true Orthodox, in the Poynt of Man's natural Ability, & Perfection; that Saynct Jerome restifieth of him, That they who knew not, that it was the book of an Heathen Philosopher, might have been easily induced, under the borrowed Name, and fair Show, of the book of a Martyr, to drink of the Golden Cup of that Whoore of Babylon : His practi • e being there-in, like that where-of Lucretius speaketh;

That is:

Even so, how cunning our Adversaries are against us, in the like practice, for oppugning the Truth, adducing Testimonies of Antiquity, under the borrowed Name of Holy and ancient Fathers, which the force of Truth maketh them elsewhere, to acknowledge and confess to be counterfeit; let the ensewing practice, and these proofs, testify.

The second part of the VIII. CHAPTER. How the Romanists answer us, when we adduce the Testimonies of those same Fathers against them, which they obtrude unto us as true.

THE Rhemists call this an old Tricke of Heretics, when they were preassed with the Testimonies of ancient Fathers, to deny that those were the Authors: but some others, of a later age, and Rose-weed, the Jesuit, saith, That this was a common Shift of Heretics, when they were straited with any clear Testimony of Antiquity, to cry out, That the book was counterfeit, or corrupt, Evasionem (saith Harding ) omnium miserrimam, & à ration & conjuetudine doctissim • rum alienissimam : that is, A most miserable sort of escaping, (saith he) and most contrarious both to Reason and Custom of the most Learned. And yet notwithstanding how guilty these Jesuitical Impostors are of this Practice, which they upbraid to others, and how unmindful they are of that saying, Omni vitio debet carere, qui in alterum paratus est dicere, let these few Examples that do ensue testify.

First, Bellarmine, (as also the Rhemists ) to prove the Pope's Supremacy, as also Popish Real presence, bring their Testimonies out of S. Ambrose his Commentaries on Paul's Epistles: and yet when we object a place out of the same, to prove, that the Sacramental Bread is the representative Body of CHRIST only, Bellarmine plainly then disclaimeth those Commentaries, and saith, they are not S. Ambroses.

Again, Bellarmine adduceth Augustine, Ad Orosium, against us, as the true Father, to prove Ecclesiasticus, to be Canonical Scripture: but declareth him counterfeit, when we oppose him to him, against the Order of the Mass.

Arnobius also is brought forth, as a most ancient Father, against us, in the matter of Free-will: but disclaimed else-where, when he maketh against him, as 〈…〉 and a miere counterfeit.

In like manner, Augustine 's Questions, on the Olde and New Testament, are produced against us, as Augustine 's own work; both to prove the Mass, to be a Sacrifice properly, in one place; as also, to be propitiatory, in another: but are rejected by the same Bellarmine, as counterfeit and heretical, when we prove out of the same, That Sacraments confer not Grace, Ex opere operato.

Lyke-wise, Bellarmine citeth S. Basel 's Questions, to prove Monastical life, and a man's incertayntie of his own Salvation: but when we urge against them those same Questions, against their Distinction of Sin, into Veniall and Mortall, he disclaymeth that book to be Saynct Basel 's, but one Eustatbius Sebassenus, a condemned heretic.

More-over, Bellarmine adduceth Saynct Cyprian 's Sermon, Le • oena 〈…〉 points of Popery, as Transubstantiation, the Sacrifice of the Mass, and Purgatory, &c. And yet, when the same is objected against their Mutilation of the Sacrament, by taking away the C • p from the People, he disclaymeth that Sermon to be Cyprian 's, but some uncertain Author's.

Agayne, Bellarmine produceth Chrysostom, on Matthew, to prove many Popish points, as Monastical life, Veniall sins, Free-will, Transubstantiation, Adoration of the Host, and against the Magistrates lawful power, in matters of Re • ig • on. But when we prove out of that same Commentary on Matthew, the perfection of Scripture, & that the people should read the same, & opposeth him in the matter of Matrimony; then he disclaymeth that work to be Saint Chrysostom 's, but some Heretic's, as he pleaseth to style him.

In like manner, Bellarmine bringeth out Clement 's Recognitions, for Free-will; & Harding bringeth him for Traditions: and yet, when they are alleged against the Pope's Succession to Peter, proving, that Peter died not at Rome: then he disclaymeth them, as Apocryphal, and counterfeit.

Damasus like-wise, an ancient Pope, his Pontifical is cited by Bellarmine, to prove the time of Peter 's sitting at Rome, and for the setting up of Images in Churches: but is rejected, as a Counterfeyt of uncertain authority; when out of the same we prove, that Linus, whom they make Pope after Peter & Clement, died before Peter him-self: & so improveth the Line of their Papal Succession, as false and absurd.

Agayne, Damasus Epistles are urged against us, to prove Papal Supremacy, and Popish Confirmation: But are disclaymed, as none of his, when they are opposed against Appeales to Rome.

Lyke-wise, Damascene is cited by Bellarmine, against us, to prove the Adoration of Saints: but is disclaymed as a Counterfeyt, when the absurd Tale of their Popes, and other Saints, their Freeing of Souls (which were damned) out of Hell, is objected to them.

Epiphanius also, his Epistle to John of Jerusalem, is cited by Bellarmine, in the matter of the Sacrament: but when the same Epistle is opposed against their Images, he disclaimeth those words thereof, to be but forged, and counterfeit.

In like manner, Eusebius Emissenus Homilies are cited by Bellarmine, for Adoration of Relics, & that Consecration is by these words, Hoc est Corpus meum : and yet are elsewhere freely acknowledged, to be none of his.

Ignatius also, a Greek Father, is oft times cited by Bellarmine, for sundry points of Popery, as Transubstantiation, and others: but when he is adduced clearly against their Mutilation of the Sacrament, Bellarmine answereth, That Ignatius Greek Writings, are not much to be trusted to.

Agayne, Martialis, as Christ's own Disciple, is produced by Bellarmine, for the Vow of Chastity, and other points: and yet, in his Recognitions, he acknowledgeth both Abdias book, and Martialis, to be miere Counterfeyts, and of no Authority.

Lyke-wise, Synopsis Dorothei, is cited by Bellarmine, to prove Peter 's sitting at Rome, as Bishop of that City: but when the same Synopsis is produced, proving, That it was not Peter, but rather Barnabas, that founded that Church; he d • sclaymeth that book then, as full of Lies, and Forgerie.

After the like manner, he disclaymeth that book of Pope Gelasius, against Eutyches, as none of his, when he is cited clearly against Transubstantiation ; altho he be so styled ( Romanus Episcopus ) in their own Bibliotheca Patrum, and that their Massonius like-wise, in the lives of the Popes, coming to Gelasius, maketh mention of this work. And no less causeless also, disclaymeth he, with a shameless fore-head, the four books of Charles the Great, against Images: as like-wise, that Epistle of Vdalricus, to Pope Nicolas, against forced Continencie: alleging those former, to be none of theirs; and that only, because they make against him.

I omit the like answer of Gretzer, to Athanasius Synopsis, against Apocryphal Books.

Of Parsons, to Elentherius Epistle, to Luci • s, against the Pope's temporal Supremacy.

Of the same Parson 's impudent like answer to Bertram 's book, against Transubstantiation.

Of Harding 's disclaiming also Hilarius Epistle, to his Daughter Afra, against forced Continencie.

Of Baronius like rejecting of Pope Leo 's Epistle, which proveth, That Pope Honorius was an Heretic.

And

Of Dureus disclaiming that Testimony of Saynct Bernard 's, which is produced against the unlawful keeping of impossible and unlawful Vowes.

2. How the Romanists, without any farther Warrand, allege only of some Fathers, That perhaps they are counterfeit.

FIrst, when the Treatise of Gregory Nyssen, or his Epistle, is produced against Pilgrymages, Bellarmine answereth thus here-to, Fortenon est Nysseni : that is, Perhaps that Epistle is not Gregory Nyssen 's.

Agayne, when Basel is cited against their distinction of Sin, into Mortall and Veniall, Bellarmine answereth, That probablie that work is not Basel 's.

Lyke-wise, when Pope Boniface seconde Epistle, is brought forth, against papal Supremacy, Bellarmine answereth, Valde mihi suspecta est haec Epistola : that is, I suspect that Epistle greatly.

In like manner, when OEcumenius is adduced, to prove, that Antichrist shall not sit in the Temple of Jerusalem, Bellarmine answereth, Fortasse depravatus est textus illius : that is, Perhaps his Text, or Copy, is corrupt, and vitiate.

Also, when pope Honorius own Epistles are exhibited, which prove him to have been an Heretic, and are insert in the eight General Council, where-in he was condemned, Bellarmine answereth, Fortasse illas Epistolas esse confictas, & insertas Concilia generali ab Hereticis : that is, Perhaps those Epistles were counterfeited, and inserted in the General Council, by Heretics.

More-over, when Venerable Beda is adduced, testifying, that this same pope Honorius was an Heretic, and solemnlie condemned in a General Council as such, and therefore consequently he proveth Facto, by deed, against their doctrine now, That the pope may err; Bellarmine here-unto answereth, Videtur aliquis sciolus addidisse nomen Honorii in lib • o Bedae : that is, It would seem, that some Smatterer hath added the name of Honorius, in Beda 's book.

Lyke-wise, when in the matter of their superstitious Fast on set Days, a Canon of the Apostles, and Ignatius Epistle also, are produced against fasting on Saturday, Bellarmine answereth, Potest fieri ut tam in Canone Apostolico, quam in Epistolam Ignati • , solum probiberetur jejunium diei Dominicae, sed postea à Graecis post • ioribus insertum fuerit nomen Sabbathi : that is, It may be, that as well in the Canon of the Apostles, as in the Epistle of Ignatius, only Fasting on the Lord's Day was forbidden: but after that, the Grecians, who were later, inserted the word, Sabbath.

In like manner, when Damasus, the Author of the Pontifical, and their own Gratian like-wise, declareth, That Pope Anastasius the second, was of one communion with the Heretic Photinus, Bellarmine answereth, Illud de Photino forte est mendaciam : that is, That Relation concerning Photinus, Perhaps, it is a Lie.

Agayne, when we produce Socrates Testimony, against the antiquity of their superstitious fourt • e days Lent, Bellarmine answereth, Probabile est codicem Socratis esse corruptum ▪ that is, It is lykelie, or may be, that Socrates book be corrupted.

More-over, when a whole Convent of Fathers, in a Roman Council, under pope Sylvester, are brought forth, against the receiving of young Nuns, forbidding them to be veiled, before 72 years of age: Yet Bellarmine, without any farther assurance in the contrary, answereth only, Fortasse multo minorem numerum debe • e poni pro 72: that is, Perhaps a far less number of Yeares ought to be put there, than 72.

And when a Canon, of the Council of Lateran, is adduced, for the lawfulness of the Marriage of the Clergy, not reprehended there in the East Church, Bellarmine answereth, Canonem illum forte non esse ullius authoritatis : that is, That perhaps that Canon is of no authority.

So that, what solid answers these are, to elide that which so clearly maketh against them; and howe they would be hissed at, on our part, let any impartial Man judge: And yet these are they, who shamelesselie claim all Antiquity so clearly to make for them.

As the Lyon, there-fore, may be known by his Paw, and Hercules huge stature, by his Foot only; So by these few Examples preceeding, and from the practice but of one especially proceeding, we may see, what is the like Trade, and Custom of the rest.

This is the Direction of that Popish Crue at Duay, saying of Ancients that make against them, Excogitato commento persaepe negemus : that is, By devising out a Shift, let us even often times disclaim them. Which their Cardinal Baronius calleth, Honeslum Confugiū, or an honest way of escaping: (an dishonest, he should have said.) And their Sanders calleth, Verissimum & praesentaneum Remedium, A most true, & present Help. And if they cannot, without gross Impudencie, disclaim Auncientes, we see, they come next to the last Bore of their conjectural Alleadgeances, of Perhaps, and I suspect, or It is probable, and would seem, or may be, that they are so, (as they would have them.) And this is their Non ultra, & hic baerent. Therefore, justly we see, that we may turn over upon them, that which Hart saith to Reynolds, Viam tenetis facilem & expeditam, modo strenue per gatis, respuite omnes authors qui contra vos faciunt, & supposititios esse dicite, it a nempe par est patronos impudentes, pudendam causam pudendis viis defendere : that is, Ye have gotten (saith he) an easy, and clear way, so that ye cowragiouslie go forwards there-in, reject all Authors that make against you, and call them counterfeit: for so it is fit, that shameless Patrons, by shameful ways, should defend a shameful Cause. Their practice herein, being like that of the Manicheant, (as Augustine showeth) concerning Apostolical Writs▪ Inde probo (said Faustus the Manichean ) hoc illius esse, illud non esse, quia hoc pro me sonat, illud contrame : that is, Hence I prove this, to be Apostolical Writ, and that, not to be, because this maketh for me, and that maketh against me. Even as Bellarmine hath no better Warrand, to reject Paschasius Testimony, cited against their Mutilation of the Sacrament, as none of his, but corrupt and vitiate; Because (saith he) where it is said, Bibite, it should have been said, Edite. Which is as much to say, That Paschasius, is not Paschasius, except he speak in the Roman Dialect, and frame his Daunce, to the Pope's Spring.

AN APPENDIX. Of the Romanists, their other shameless and fraudulent form of Answeres, to clear Testimonies of Fathers, objected against them.

1. By citing of Heretics words for them as if they were the words of the Orthodox Fathers.

A Notable Example of this fraudfull Tricke, we have in Bella • mine, who to prove, by the Testimony of Fathers, That Scripture without Tradition, is sufficient to determine Controversies citeth Irenaeus : alleging, Because the Scriptures are Variouslie expounded, that there-fore Scripture only cannot be Judge. Which words are not Irenaeus own words, (as Bellarmine giveth them out) neither did Irenaeus ever allege any such Reason, as that There was need of Tradition, because the Scriptures were Variouslie expounded : but he setteth down this, to be the Heretic's Reason, for Traditions, whom Irenaeus refuteth. There-fore, Irenaeus words are these, When they are convinced out of Scripture, (saith Irenaeus, speaking of the Heretics of his time) straight-way they fall out, in the accusing of Scripture it self, as if things were not well set down there, nor that the same had not authority of its own, and because the same is variouslie expounded, and there-fore Truth cannot be found there-in, by those that are ignorant of Traditions. In which words, Irenaeus, if he had been living, and heard a Papist in our days, pleading for Traditions, and accusing God's word of Imperfection, Obscuritie, pliableness any way, and wanting authority of its own, (but such as it hath from the Church, and the Pope) he could not more viuelie have painted, nor described him, than he doeth here, by the Pattern of an old Heretic.

This necessary Caution, therefore, we would keep, for obviating such Fraud; that is, we would carefully remark, that the words be a Father's own words, which are adduced, and expressing to us, his own mind and meaning. And this we should do, not only in clear places, as this former is; but we would more carefully advert the same, in some that are obscurer, in which it can be hardly discerned, whether the words be a Father's own, or some Heretic's, whom he refuteth. An Instance where-of, Bellarmine him-self giveth us, saying of a Testimony cited out of Clemens Alexandrinus, which seemeth to favor the Pelagian Heresy, It is not surly known (saith he) whose those words be, whether Clement's own words, or those Heretic's with whom he is in that place disputing. And to this, the Reader would the more diligently take heed, because the Papists (like the Donatists ) out of the obscurest places of Scripture, or Fathers, ever seek to make their best advantage.

2. How they cite the Fathers, quite contrary to their mind.

A Remarkable Example hereof, we find in Bellarmine 's citation of Augustine, out of whom to prove, that the Virgin Ma • ie was conceived without Original Sin, he adduceth a Testimony, wherein Augustine never meaned, nor affirmeth, that in her own conception she was free from Original Sin; but only, that from the time of CHRIST'S cōception in her womb, that she was preserved thence-forth from actual sinning, thorough that singular Privilege (as he thought) that then was granted unto her, by being the Mother of the Lord Jesus. And that this is the truth, we shall clear the same, out of their Master of Sentences, who speaking of Christ's conception, showeth what was the quality of the flesh of the Virgin Marie, before that time, and in that very instant, to wit, sinful, as the rest of the race of Adam, saying, Surelie it may be cruelie said, and must be believed, according to the uniform agreement of the holy Fathers witnessing the same, that, that substance of Marie, (where-of Christ took His humanity) was first subject to sin, as all the rest of the flesh of the Virgin was : but there-after, by the operation of the holy Ghost, the same was so purified, and made clean, that being free of all tainture of Sin, it might be so united to the WORD. And after that the fore-said Master of Sentences have said thus far, of Christ's own conception, then he cometh in the next Section, to d • clare what Privilege was given to Marie, after that time of Christ's conception, to wit, That from thence-forth she was fred from actual sin: and to this effect, he citeth that same place of Augustine, which Bellarmine wresteth, and abuseth, to prove her Immunity from Original Sin, even in her own conception; and which Augustine, nor none of the Fathers, ever once did mean.

3. How they urge us, with Testimonies of Fathers, which are the brood of those Errors, which them-selves disclayme.

AN Instance here-of, (in place of many) is clear, in the Point of Purgatory, and prayer for the dead, where-in Bellarmine, and his Fellowes, adduce Testimonies of Fathers, importing the last, thereby to prove the first: and from prayer to the dead, argue so to Purgatory, as if there were such a Relation between those two, that there could no separation be any wise made between them. Whereas prayer for the dead, (where-of the Fathers speak) proceeded from this ground Error, for the most part, which both the Grecian and Latin Fathers maintained: to wit, That the Souls of the Faythfull, who departed this life, remained till the day of the general Refurrection, without attaining to the blessed Vision of GOD, in certain Places of Rest, which Irenaeus calleth, Invisible Holds, destinated to them by GOD: or, as Augustine termeth them, Hid Receptacles: or, as Lactanctius styleth the same, A common Custodie: or, as Hilary speaketh, A Bosom of Rest: or, as Ambrose nameth them, Places of Suspence, and Habitacles: or, last of all, as Bernard calleth them, Atria, or Vtter Portches, or Courtes. Now, seeing this was their 〈 in non-Latin alphabet 〉 , or ground Error, (which the Papists disclayme, as well as we) and upon this evil laid ground, that they founded only their Practice of prayer for the dead; seeing the Papists reject the first, as an illegittimate Birth; why urge they us then, with the second after-birth? wresting their speeches, far against the mind of the Fathers▪ for their new-conceited Purgatory, where-unto their prayers for the dead had no Relation at all. And there-fore, when as they urge us with the Testimonies of the Fathers, for prayer for the dead, they them-selves must first believe this confining of Souls of the Godly, in those hidden Receptacles of Rest, where-in they are kept, from the time of their death, until the Resurrection, as in a Common Custodie, (and which quite everteth Purgatory, as their own Suar • z confesseth: ) or else they must cease by those Testimonies, to induce us, fraudfullie to believe, that there is such coherence, and inviolable dependence, (as they pretend) between prayer for the dead, and Purgatory, that the one necessarily doeth infer the other, and whereof the ancient Fathers never once dreamed▪ as witnesseth their own Fisher, bishop of Rochester, saying, That amongst the Fathers, there was never any mention there-of at all, or at the least, very seldom any wise; and that the doctrine of Purgatory, was only latelie known, and of late a •• an • rlie received by the Church.

And where-as in the ancient alleged Liturgies, they find mention of prayers for the dead, the extense of persons being considered, to whom those prayers did reach, shall no less forciblie evert their Fornace of Purgatory. In the Liturgy (which they call Apostolical) of Saynct James, prayer being made for all, even f • ō Abel the just, that had died hither-to: and more particularly in Chrysostom 's Liturgy (which is called the Liturgy of the Eastern Church) the prayer that is used there for the dead, extending it self by name, to the Patriarchs, Prophets, Apostles, Martyrs, Confessors, and even to the blessed Virgin, which is there nominate: none of whom the most impudent Papist dare place in their Fire of Purgatory: and Bellarmine him-self informeth us, how those prayers stand without any supposal of Purgatory at all, to wit, Relation being had to the seconde Sentence, or full accomplishment, that the whole Man is to receive, by a solemn and public Sentence of Acquitall in that Day frō Sin, or the Consequences▪ there-of, and by an Adjudgement to a full Consummation of all perfect Happiness, compryzed all in short words, by the Apostle, for Onesiphorus, saying, (while he was alive) The Lord grant unto him, that he may find Mercy of the Lord in that Day.

Agayne, it was the Error of many Fathers, (saith Bellarmine ) that after this life, all the Godly, (the Virgin Marie, nor the Apostles, no • being excepted) should be purged, by a Fire, at the Day of Judgment: Yet, not-with-standing, Bellarmine add • ceth the Testimonies of those Fathers, which speak of this same Fire, and none other, to prove the Popish Fire of Purgatory, immediately after death, although so far different, both in time, and in extense to persons.

Seeing, therefore, Bellarmine disclaymeth this fore-said Opinion, as erroneous, why urgeth he the Testimonies of Fathers against us, to prove fraudfullie, under the name of ( Ignis Purgans ) their Popish Fire of Purgatory? before the Resurrection, & which after death is endured by some only: where-as those Fathers meaned a far diverse Fire, to wit, which should be at the Resurrection only, and should be suffered by all indifferently.

And yet, that he doth this most impudentlie, let this clear the Truth. To prove that the Fathers held such an erroneous Opinion, as is fore-said, Bellarmine bringeth S. Ambrose words, on the 118 Psalm, and twenty Sermon, saying in the fourth of Genesis, That the Lord did put a flaming Sworde before the entry of Paradise: which (saith Bellarmine ) he calleth that purging Fire, thorough which of necessity everyone must pass, who-so-ever they be that enter into Paradise. And yet he bringeth the same Father, in this same very place, and those same very words, to prove the Elph-fire of their Popish Purgatory.

In like manner, Bellarmine citeth Augustine, to patronize their Purgatory, in his 21 book, De Civitate Dei, and 16 Chapter, and 24: where he affirmeth, That some shall suffer certain Purgatory Punishmentes, before the last Judgment. Which being compared with the 25 Chapter, of the 20 book, it will appear clearly there-by, that he meaneth that Fire of Conflagration, that shall immediately go before the last day of General Doome; and not that Popish Fire of Purgatory, that is suffered after the day of particular Death. And the effect where-of, he showeth shall be this, to wit, That it shall separate some to the left hand, and melt out others, to the right hand of CHRIST; and so consequently shall seize on all men, both wicked and Godly.

To obviate, therefore, this Fraud, the 〈 in non-Latin alphabet 〉 , or ground Error, would carefully be adverted; that if they reject the Roore of such Colloquintid • themselves, they urge us not with the Blade, or Branch, nor fraudfullie make that to serve their Turn, by claiming the Fathers, in such a point, wholly to make for them, while as trial doeth discover, that them-selves rejecting the Ground, they, Ipso facto, like-wise disclayme the super-structure.

And this the more warily would be seen unto, because the Ground Error is some-times more latent, especially to one, that is not acquainted with such a Father his whole works, whose Testimony is cited: one notable Example where-of, I will instance, out of our Adversaries bringing of Theophylact, for the countenancing of their praying, and offering for the dead: not considering his Ground Error, where-upon this a-rose; which was not for bringing the Souls of those out of Purgatory, who died only with the guilt of Veniall Sins; but to save the Souls of those out of Hell, vngone there, who had died impenitentlie, with the guilt of heinous sins; and which he thought, by the Prayers and Oblations of the living, might be gotten done: grounding his Error on that Speach of our Savior, Luke 12, 5, in which he wisheth us, to observe, That Christ did not say, Fear him, who after he hath killed, casteth into Hell; but, hath power to cast into Hell. For the sinners, which die, (saith he) are not all-ways casten into Hell: but it remaineth in the power of GOD, to pardon them also. And this I say, for the Oblations and Doales, which are made for the dead, which do not a little avayle them, which die even in grievous sins: Where-fore, let us not cease, by Alms, and Intercession, to appeal Him that hath power to cast, but doeth not always use this power, (saith he) but is able to pardon also.

4. How they cite words of Fathers, which no-wise are in their Writs.

FOR a clear Evidence of this, let this one Practice of Bellarmine 's sufficiently examplifie, who to prove Purgatory, doeth cite these words, out of Theodoret 's Commentary, on the first Epistle to the Corinthians, and third Chapter, saying, Hunc ipsum ig • em p • rgatorium credimus : that is, We believe this same Fire of Purgatory to be indeed. Which words, not-with-standing, their own Senensis testifieth, are no-wise to be found in the Writs of Theodoret.

CHAP. XIII. As the Romanists deal with the Fathers, so how they many ways deal injuriouslie with ancient Councils.

CHAP. XIIII. Popish avowed Rejection, in their late Councils, of the most primitive and principal Antiquity.

L AST of all, what regard they carry in their late Papal Councils, to the most principal, & only greatest Antiquity of Divine Institution, Apostolical Practice, and holy Custom of the primitive Church, which is the only way that should be inquired for, let their avowed Confession, of the Transgression of those Sacred Limits, & their professed Declyning from that primitive Path, testify: saying thus in Council, concerning the matter of the holy Eucharist.

Al-be-it Christ did institute this Venerable Sacrament after Supper, (say they) and gave the same to His Disciples, under both kinds of Bread and Wyne: And like-wise, all-be-it in the primitive Church, the same Sacrament was received by the Faythful under both kynds; yet, not-with-standing, this custom is, vpō special reasons now brought in, to wit, For the eschewing of Perils, and Scandals, That it shall be hence-forth received by the Priest under both kinds; but by the Laickes, only under one kind, of Bread. These are the very plain words of those Popish Prelates, in the Council of Constance.

And yet Bellarmine, for this Reâson only, of Disagreement from Christ's Institution, and His own Practice or Example there-in, rejecteth Saynct James Liturgy: making, that want of Conformitie there-to, (as to the Pattern in the Mount) a just cause of rejecting any prescription in God's Sacred worship, whether contrary, or diverse there-from.

No marvel, there-fore, as the Jews rejected Christ Him-self, preferring to Him, Barabbas ; so that after Him, also they persecuted His Disciples: And even so, it is no marvel, that the Romanists now reject at their pleasure, the fore-said human Testimonies, which are against them; preferring to Sacred Antiquity, their new Venome of Heresy ; when they so peartlie, and publicklie, profess their Incroaching upon the most ancient Institution, and Sacred Testament of the very Son of GOD, and the Great Seal of HIS Glorious Kingdom.

CHAP. XV. How they deal with the ancient Histriographers, and their own Records.