POPISH GLORYING IN ANTIQVITY turned to their shame.  
WHEREBY IS showed, how they wrong, vilify, and disgrace, that whereunto they pretend to carry greatest reverence: and are most guilty of that which they upbraid unto others.  
Collected and proved out of themselves, for the singular profit both of PASTORS and PROFESSORS.  
By WILLIAM GVILD, Minister at King Edward.  
LONDON, Printed for Robert Allot, and are to be sold in Paul's Churchyard at the sign of the black Bear. 1627.   

TO THE RIGHT WORSHIPFUL, And truly honourable, SIR ALEXANDER GORDON BARONET, of CLUNIE KNIGHT, etc.  
NEver more subtly intended the Gibeonits under pretence of old Furniture, & coming from afar, to deceive the Lord's People, nor under the like pretence of Antiquity now, doth Babel's brood intend to do the same to Bethels Children. Neither more braggingly did ever the carnal jews, dissenting from his Faith, yet claim a corporal descent from Abraham their father, nor do the crafty jesuits, dissenting from their doctrine, yet claim a full consent with orthodox Antiquity: accusing us of Novelty, as Christ's own doctrine, & His Apostles, was before us, that it may be seen true which Saint Peter fore-prophecied of such: to wit, That in the latter times there should come false prophets, 
Mark 1.27. Acts 17.19. 2. Pet. 1.2.  who privily should bring in damnable heresies; and by reason of whom the way of truth should be evil spoken of.  
While as we, notwithstanding, adhere so to truest Antiquity, as that consenting with Tertullian, 
Te●●. Apol. ●lt.  who saith, Constat id verius esse, quod prius, id prius, quod ab initio, id ab initio, quod ab Apostolis, Is is manifest, that that is truest, which is first; that that is first, which hath been from the beginning; that that hath been from the beginning, which hath proceeded from the Apostles; we conclude with Lyrinensis words, Quoth it a docemus, 
Lyrinens. adversiu herese.  ut cum dicimus nove, nont amen dicimus nova, & universum penitus mundum saeva repentinae haereseos tempestate perculsum, adantiquam fidem, à novella perfidia, ad antiquam sanitatem, à novitatis vesania, ad antiquam lucem, à novitatis caecitate revocamus, That we so teach, that when we speak after a new manner, yet notwithstanding we speak not new things: and we draw back the whole world, affrighted with the cruel tempest of sudden heresy, from recent-broached perfidy, unto the ancient Faith; from the madness of Novelty, unto sound Antiqultie; from the darkness of Novelty, unto the ancient Light.  
Yet it is no marvel, that as under pretence of keeping the law made against blasphemers, our Head was condemned as a blasphemer, by that jewish High priest; 
john, 19.7.  So under pretence of pleading for Antiquity, the members be condemned by the Roman High priest, as violaters of Antiquity. And as the Hagarenes called themselves Saracenes, so likewise that under a name contrary to their nature, that jesuitish crew, who seem most to procure for Antiquity, practice most against the same.  
This Pharisaical brood being herein (as in other things) like to their forefathers, of whom our Saviour ●aith, Dicunt, sed non faciunt, They say, but do not: So these men, (as joab did to Abner) they speak fairly, but deal most foully with venerable Antiquity: 1. Rejecting Scripture (which is most primitive to us, and Gods own mouth) from being sole determiner in Gods own cause; because it is indeed that breath of consumption to their man of sin: and, like the Ark, it plagueth those Philistimes, and over-throweth their Dagon. Next, when they have made their recourse from divine Authority, to humane Testimony, challenging those holy Fathers of the primitive Church, as impudently to be altogether on their side, as ever that Whore challenged Athanasius, to be her associate in her filthy whoredom. Yet notwithstanding, when they find that wherein they repose, so clearly and peremptorly to depose against them; no more disdainfully did ever the jews reject Christ, preferring to Him Barrabas, than they reject those Ancients, and their famous testimonies, preferring thereunto the giddy Wine of their inebriating Errors: and regarding them only so far as they seem to make for them; as Elias sat no longer by Cherith, nor jonas under the Gourd, than the one flowed, & the other flourished.  
Yea, not only dismiss they them, with contempt, when they make not for them; but as the envious man, after the husbandman's field was sown with good seed, came craftily & quietly thereafter, & mingled in his tares: So have our Romanists sundry ways sophisticated the famous works of the Lords Worthies, either by intermingling their language of Babel, with the language of Bethel; and so making their Books like a Lincie-woolsie Garment: or doing to their pains, as Hanun did to the persons of David's Ambassadors, cutting and curtailing them; or else altering their words, & where they would say Shibboleth, making to say Siboleth.  
And as Paul was accused, for bringing in Strangers and Grecians in the Temple, to pollute the same; So most justly may they be accused, for unjust in bringing of strangers (which are Counterfeits, under the name of Fathers) into the Church of GOD, with such fraudful Forgery, to corrupt craftily; and inventing wittily, to circumvent wickedly. And all this they do for the Diana of the Papacy, and supporting of that glorious Whore of their proud Monarchy; setting not only a City, with Demetrius, but the whole world in uproar: for (as that silver smith said) by that Craft they have their wealth: & if the Lord's word prevail, they see their Craft is in danger to be set at naught, and Dagon will surely down before the Ark of GOD.  
The proof and particularising of what is formerly spoken, both in their dealing with Fathers, Counsels, and Histories, I have summarily hereafter digested, & succinctly set down, & dedicate the same to Your Worship's Name, as a most worthy Patron & Pattern of Virtue, sincere in the Truth, zealous against Error, a Mirror of Policy, a Map of Humanity, an Honour to Your Name, an Ornament to Your Country, & a sole Moecenae of Letters amongst Your Equals in this respectless and clayie Age: whose Name, therefore, justly the Penns of the painful shall perpetuate, propagat your Fame, & continued your memory. And amongst many astricted to your Worship, for your Honourable & virtuous parts, I shall ever approve myself  
Your Worships in all respective duty, W. GVILD.   

To the Reader.  
AS the jewish People adorned the Burials of the ancient Prophets, as honourers of their memories; but in the mean time rejected that Great Prophet foretold by them, and persecuted their successors: or, as that Roman Band; who crucified our Head, howsoever by words of salutation they seemed to give Him honour & courtesy; yet they show by their deeds they meant disgrace and cruelty. Even so the Romish brood of that lamed soldier, howsoever by words they would seem to plead for Antiquity, yet their practices do proclaim, that they are the defacers & defamers thereof in verity. So that amongst them, (as Lyrinensis saith) Dum pro coelesti dogmate humanae superstitiones introducuntur, bene fundata antiquitas scelesta novitate subruitur, & nova contagio non tantum portiunculam, sed totam pariter Ecclesiam invasit: that is, While as humane superstitions are brought in for an heavenly point of Faith, well grounded Antiquity is overthrown by wicked Novelty; and a new contagion hath broken in, not upon a little part, but upon the whole Church alike.  
As the Ephesians therefore tumultuously cried out, 
Acts 19  Great is Diana of Ephesus; so howsoever they in like manner cry, and appeal (as Paul did to Caesar) to Antiquity, to Fathers and Doctors of the primitive Church; yet when they are brought thither whither they have appealed, they are seen evidently as much to reject their orthodox doctrine, as ever the jews did the Prophets, whose Tombs they were decoring; and as much to abuse them in their holy pains, as ever their truest successors were in their harmless persons; 
Genesis 38.  and (like judah to Tamar) to be most guilty themselves of what they upbraid to others; straining out the Gnat, but swallowing the Camel.  
Yea, as Solomon judged between the two Women, which of them was the mother of the living child; or as Saul confessed of David, 
1. Samuel 24.  that he was more righteous than he: So every judicious discerner may easily hereby perceive, which of us more righteously, or reverently dealeth with Antiquity: for (beside the particulars ensuing in this Treatise) they think it no fault to appeal from the Fathers, to the Pope's judgement, and so to man's mouth 
* Plus uni pontif●i crederem, qu●m mille Augustinis. Corn. Must, in Rom. 3.4. . But we never appeal from them, but to Scripture, and so to GOD'S Mouth.  
Again, to reject their sayings, when they are contrary to Scripture, is thought piaculum in us: But to reject them, when they are contrary to the Pope's Decrees, is thought only pium to them 
† Turre●r. summa. lib. 2. c. 107 Also Stapicton, lib. 7. de doct. prin. c. 10. nec concilia, nec patres, nec ullus alius, nisi papa controversiarū●●●ex est. . In like manner, we subject Counsels, and their direction, only to Scripture, and so unto GOD: But they subject Counsels, and their direction, to the Pope, and so to frail man 
‡ Bellar. l. 2. de pont. c. 27. in fine.  We esteem likewise no man to be exemed from the authority of a lawful Council, nor no flesh to be above the same: But they advance their papal Dignity above Counsels in authority, and exeme the same there-frae; not only in suffering & correction, but also (as Terrecremata affirmeth 
* Turrecr. summa. lib. 2. c. 52. §. 9 ) in matter of doing and direction.  
The other particulars of their dealing with Antiquity, I have in some measure hereafter manisted more amply; and especially cleared the same succinctly out of their Grand Bellarmine, to avoid thy distraction about many Books, and that (Gentle Reader) thou mayest have the evidence out of one of best account with them, and most obvious to us, Et ut ex ungue Leonem, That thou mayest know the Lion by his Paw, and rightly consider, if so great evidence may be had in one, or a few, how much more ample may be had in the Writs of many.  
These pains then, taken by me herein for thine avail, and excitation of others, accept thou graciously, censure charitably, peruse profitably, apply prudently, and the LORD give thee the good, and His own Name the Glory.  
Thine in CHRIST JESUS, W. Guild.   

The Contents.  

FATHERS.  OF Antiquity, & what we bold of the several sorts thereof, 
Chap. 1  What the Romanists say of all the Fathers in general, both in exposition of the Scripture, and dogmatic points of Faith. 

FATHERS.  Chap. 2  How they reject them all, when they make not for them, although consenting in one, 
Chap. 3 

1. In dogmatic points of Faith.  
2. In exposition of Scripture.    How they deal with the Fathers severally, and first, with those of the Greek Church, 
Chap. 4  How they deal next with the Fathers of the Latin Church, 
Chap. 5  How they have corrupted the Fathers, & ancient Writers of both, 
chap. 6 

1. By adding unto them, (like coloquintida unto the wholesome Herbs) proved by examples.  
2. By purging, and pairing from them, and so making them eunuchs, by violent castration.  
3. By altering their words, and so proving unfaithful Messengers, by fraudful relation.    How, many under the name of Fathers amongst them, are either shamelessly counterfeit, or woefully vitiate, (going masked, like jeroboam's wife, to deceive:) and this thorough the first five Ages, or Centuries of the Church, 
Chap. 7  How (like those who use diverse weights in the Bag) they adduce Testimonies of some Fathers against us as true; whom they disclaim as counterfeit, and corrupt, when they are opposed against themselves, 
Chap. 8  How (like those who cried Osanna, and anon Crucify,) they extol and bring the Fathers for them in one place and point of Doctrine, and at their pleasure reject them in another, 
chap. 9  Some notable Frauds (like the Snares of that proverbial Harlot) used by our Adversaries, in citation of the Fathers, whereof the Reader would carefully beware, 
Chap. 10  How they prefer the judgementes of their late Divines, to the Fathers, both in dogmatic points of Faith, and exposition of Scripture: as Rehoboam did the counsel of the young Men, to his Father's Ancients, 
Chap. 11  Last, by what partial and corrupt rule, they admit, or reject, the Exposition of the Fathers, 
Chap. 12   

COUNSELS.  HOW, many ways, injuriously they deal with ancient Counsels, 

COUNSELS.  Chap. 13 

1. By corrupting them, themselves, and that diversly.  
2. By accusing them, when they make against them; either of ignorance and fraud in determination, or of after falsification.  
3. How they admit Counsels, only wherein they make for them; and disdainfully reject them, wherein they make against them.    Popish avowed rejection in their late Counsels of the most powerful, principal, and Primitive Antiquity, 
Chap. 14   

HISTORIES.  LAst of all, how they deal with ancient Historiographers, and their own Records, 
Chap. 15 

1. By giving them the Lie, very uncivellie.  
2. By alleging them also to be corrupt, when they make against them.  
3. By admitting them only wherein they make for them: but otherwise, without reason, roughly rejecting them.  
4. How themselves have formerly corrupted those Records which were extant, and taken some wholly out of the way: that, in matters of truth, that maketh against them, they have left little to be seen, and foisted in, in their place, many contrary Falsehoods.      

TO THE AUTHOR.  
THis late, not least embroidered Work of Thine,  
With costly Arras of a rich engine,  
Argues, that Tully did to thee bequeath  
His flowing Tongue, when he did lose his Breath.  
Hear thou unfoldest those Sophistic Charms  
Of railing pedant- Papists, by strong Arms  
Even of their own Confession; making plain  
Their Wrongs to Age, and their unjust disdain.  
here thou mak'st cle●re, to all judicious Eyes,  
That they, not we, Antiquity despise.  
Even from their sheaths thou dost unsheathe these Swords,  
Which to us Life, but Death to them affords.  
Hence fear not then, fond Critics, sharpe-ungrate▪  
Thy Works bear proof against the puff of Ha●e.  
M. WALTER FORBES.   

TO THE PATRON.  
IT is no wonder, though the Learned Crew  
Of Thee, and of none else, Protection sue;  
Since Thou dost Virtue, Virtue doth Thee crown,  
With Bays Eternal, of most high Renown.  
Then unto Thee, and to none else belong,  
The IO PEAN'S of a Poet's Song.  
M. WALTER FORBES.   

DE AUTHORIS INDUSTRIA.  
IActat ROMA Patrum è placitis se posse tueri  
dogmata, queis vitiat Solis utramque domum;  
His assentiri, quod & his reverentia prima  
Debetur, Patres pulpita tota sonent.  
Ista tamen falso jactat; qui nesci●s haeret  
GUILDUS erit dubiae Duxque Comesque viae:  
Consulet hunc doctè monstrantem cuncta, videbit  
ROMA probris laceret queis pia scripta Patrum.   

TO THE AUTHOR.  
Learnt GUILD, how learndly div'st thou in the depth  
Of Romish Errors, with the Lead of Skill!  
And lettest all see That hath not e'er been kept  
As Truth, with which Rome now the World doth fill.  
Scripture repugns, the Fathers all repine,  
Antiquity untainted doth declare,  
How much Rome will from them in truth decline,  
Although she seem to them still to adhere.  
But if the Fathers were on Earth again,  
With thanks, brave Guild, they would thy pains repay,  
Because thou hast relieved them from that Stain,  
Which Rome would rub upon them every day.  
Go forward, Guild, and fear not for Thy Foes,  
To take such Pains, Rome's Errors to disclose.  
M. W. C.   

CHAPTER I. Of Antiquity, and the several sorts thereof.  

1. OF SCRIPTURE.  
AGe is a Crown of Glory, (sayeth 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 ANTIQUITY in the Superlative, we may positively affirm, Quod Antiquissimum est, est verissimum; & quod verissimum est, est tutissimum: That that which is most ancient, is truest; and that which is most true, is most 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 Beraeans 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 warrant which we have out of Gods own mouth, 
1. Kings 13.  induce us, so to hearken to Grey hairs, as they any way seduce us. Neither was it a sufficient warrant for the Pharisaical doctrine in our Saviour's time, that it was said of old: but the true Touchstone, whereto 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 Firstborn, to whom, as Primacy 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 most 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 form and prepared: so have the aberrations there-frae, and decay thereof, 
2. Chron. 31.21.35.  been ever reform, and repared.  
This is the Christians Non ultra, No further; whose comprehension & Consummatum, Accomplishment, (as it is in Scripture,) So doth the Soul solely 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 defect there-in, partly by Apocryphal Writings, against all Antiquity, and partly by sophisticating the sound sense thereof, with unwritten verity: the glorious light whereof they would likewise obfuscate, with an unknown tongue, against all authority, and the comfortable knowledge whereof, by an impious prohibition they withhold from their Laity.   

2. Of Counsels and Fathers.  
NExt unto Sacred Scripture, we reverence Counsels, 
Bell. lib. 1. de Concil. cap. 5. in fine.  and Fathers of the primitive Church: and therefore Bellarmine granteth, that we receive the first six Counsels: 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not unto them, but to their GOD and ours. 
john 4.42.  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, 
Isai 8.22.  and are tried by the Testimony.  
How-so-ever than we account them Fathers to us, yet we esteem them sons and subjects to the Truth itself: and that we are no further bound to follow them, than Paul willed the Corinthians to be followers of him: 
1. Cor. 11.1.  And therefore, as Orpah left Naomi, 
Ruth 1.  when she left Midian: or as Augustine left Cyprian before him, when he, and a whole Council, left Scripture, concerning Rebaptising. So we may leave them lawfully, when they leave the Truth erringlie, else, why are not the Papists themselves Millenaries, Quae opinio, 
Bell. lib. 3 de Pont. cap. 17. §. hac.  fuit multorum Veterum, Which was the opinion of many of the Ancients, sayeth 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 honour of absolute belief, as to the mouth of God: but must with saint Jerome distinguish wisely of the persons, and with saint Augustine discern warily of their pains: Jerome saying of the one, Scio me aliter habere Apostolos, 
Hieron. epist. 62 cap. 2.  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, 
August. de beno pers●v. c. 2.  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 themselves subject their work to the fiery trial of the Spirit, their building to the measuring Reed of the Temple; their speech, to the Law and Testimony; their Coin, to the Balance of the Sanctuary; and though never so skilful for the work of the LORDS Tabernacle, like Bezaleel & Aholiab, yet must their cunning be liable to the canon of Scripture, and their labours leveled according to that pattern, whereby no more indignity is done so, to their venerable persons, nor worthy pains, and happy memories, 
john 5.39.  than CHRIST wished to be done to his heavenly Speeches; or the Baereans did to the Apostles Preachings. And in a word, Reserving to GOD, and sacred inspired 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 Counsels, or rejecting their Authorities, as most impiously we are belied, and more impudently slandered, by those who are of alike temper in their Faces, 
Daniel, 2.  as Nebuchadnezar's Image was in his iron legs, being suitable of a whorish forehead, that cannot be ashamed, who are the supporters of that Whore of Babylon.  
While as they (as shallbe shown God-willing) either contradict openly, castrate craftily, vilify disdainfully▪ reject contumeliouslie, corrupt wilfully, sergeant audaciously, or gloze shamelessly, and slander injuriously, not only Fathers severally, but the most innocent proceedings in the first, and most famous, Counsels.   

3. Of History.  
ANd as for Histories, the Vnfolder of Prophecy, the Light of Times, the Life 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 Injury: wherein we clearly see, that Saint Peter and his true Successors, were never more busy to found Religion, than his pretended Successors at Rome have been thereafter to confound Religion, & on the ruins thereof to ground their usurpation: which made their own Author of Fasciculus temporum, to cry out, 
F. 49. defecit sanct● as primitive, & di●in●tae sunt veritate●: that is, Primitive holiness was eclipsed, and verities were impaired.  of the 900. year of GOD, that in that most wicked time, and in the Papal Seat, both Piety and Verity 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 bribery and ambition, good men being borne down and rejected, did only obtain the place of honour.  
Thus is made plain the falling of that Star from Heaven, 
Revelation, 9  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 Whore to sit on many Waters, and that Mother of Harlots to make the Earth drunk, with the Wine of her Fornications, being drunk herself 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 Papacy; 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 Pelf and Pride, Mammon and Monarchy: till at last Sodomitical ease and fullness of Bread, bred tyrannous security: which being joined with Craftiness 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 Papacy; and the world's 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 Whore possessing the Seat of that Whore of Babylon, as we read of Pope joan: Sometimes a Whore obtaining that Seat to her filthy Whoremaster, as we read of Theodora, advancing john X. Sometimes the Whorish Bastard of a Pope, and a Whore sitting therein, as john XI. procreated between Sergius III. and Marozia, Meretrix famosissima, a most notorious Whore, (sayeth Onuphrius.) Sometimes by Monsters for filthiness, and all sort of Vice, as john XII. Steven VII. Sylvester III. Bennet IX. Sometimes entering by paction with the Devil, as Sylvester II. Sometimes by Simony, or violent intrusion, as we see was common, by Histories consent: 
Pla●ina in vitta Syla. 3.  and sometimes by such crafty cozenage, as we see in Boniface VIII. who entered like a Fox, lived like a Lion, and died like a Dog, 
Fasc. temp. f. 49. & 59  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.    

CHAP. II. What the Romanists say of all the Fathers, and Ancients in general, both in exposition of Scripture, and Dogmatic points of Faith.  
HOwsoever Thrasonicklie their great Golia● Bellarmine doth brag of the consent of Antiquity with them in every point of controversy, 
Bell. lib. 3. the pont. cap. 19 §. hoc i●em.  saying to us, Vos nihil aliud fere afferre soletis, quam vestram ipsorum interpretationem: Nos vero patrum consensum: 
Bell. lib. 1. de C●risto. cap. 10 Initio.  that is, You use to bring no other thing almost, but your own interpretation: but we bring the consent of the Fathers. And howsoever he slanderously upbraideth us, 
Bellar. oratione ante Tom. 4. §. Corona.  saying, Adversarij parum aut nihil tribuunt patribus, imo nihili faciunt mille Cyprianos, & mille Augustinos: 
Bell. lib. 4. de Euch. cap 26. I●●tio.  that is, Our Adversaries give little or no credit to the Fathers; yea, they count nothing of a thousand Cyprians, and a thousand Augustine's; forgetting himself when elsewhere for communion of the Cup to all, he sayeth, Multa loca Adversarij ex patribus citant: that is, Our Adversaries cite many places of the Fathers for them▪ yet notwithstanding what he especially sayeth of them all in general, and thereafter how he and others dealeth with them in particular, both severally one by one, & conjunctly conveaned in Counsel, we shall hereafter (God willing) declare.  
First then, speaking of their interpretation of Scripture, 
Bell. lib. 3. de verbo. cap. 10. §. respondeo aliud.  he sayeth as much as any Protestant, affirming, that they expone Scripture, More Doctorum solum, non judicum; ideoque sententiam eorum non necessariò sequendam, sed quatenus ratio suadeo: that is, As Doctors only, and not as judges, therefore the Sentence is not necessarily to be followed, but so far as reason persuadeth.  
Next, speaking of their other writs of dogmatic points of Faith, he sayeth, Scripta Patrum non sunt regulae, nec habent authoritatem obligandi: that is, The Writs of the Fathers are not Rules, neither have they authority to astrict us to them The reason whereof their own Roffensis doth render, saying, 
Roff. in resut 〈◊〉 7. 〈◊〉.  Nec diffitemur errasse Patres, Homines enim erant sicut & nos: that is, Nei●her deny we but the Fathers have erred, for they were Men, even as we are. Imo constat (sayeth Bellarmine) quosdam ex praecipuis eorum in quibusdam non leviter lapsos, 
Bell. lib. 3. de terbo cap. 10. §. at. is. Bell. lib. 4. de Christo cap. 8. § respond●o. Bell lib. 1. de Sacran. cap▪ 26. §. tertio.  ut Hilarium vix dolores corporis in CHRISTO agnovisse, & Cyprianus improbabat Sacramenta tradita ab Hereticis aut Schismaticis: that is, Yea, it is sure, that some of the chief of them erred, and that not lightly in some things, as Hilary did, who searce did acknowledge that CHRIST suffered any pain in His Body; and Cyprian denied, that they were Sacraments, which were ministered by Heretics, or schismatics.  

 Item▪ Iraeneus contendit (sayeth he) CHRISTUM fere ad annum 50 pervenisse antequam passus est: that is, Ire●●us also did hold, that CHRIST almost came to be fifty years of age before He suffered: which is flat contrary to Scripture, and S. john's relation, who showeth, that he was baptised at 30, and at the third Passeover thereafter that he suffered Death, etc.  
I omit their confession how many were millenaries; as also Augustine's condemning of Children unbaptized to hell's fire, 
See Camus l. 3. c. 3 of the Father's errors.  with Ieromes error of second marriages, etc.  
Therefore, 
Aquin, part▪ 1. quast, ● art 8. §. odd secundum.  (sayeth Aquinas) Authoritatibus canonicae Scripture utitur sacra doctrina propriè ex necessitate arguendo, authoritatibus autem aliorum doctorum Ecclesiae, arguendo pro●abiliter. Innititur en●m fides nostra revelationi Apostolis & Prophetis factae, qui cano●●●cos libros scripserunt, non autem revela●ioni siqua fuit ali●s doctoribus facta; unde dicit Augustinus in Epistola ad Hieronymum, Solis enim Scripturarum Libris qui canonici appellantur, didici hunc honorem defer, ut nullum authorem eorum in scribendo errasse aliquid, firmissime credam: Alios autem it a lego, ut quantalibet sanctitate doctrinaque praepolleant, non ideo verum putem quia ipsi ita senserunt, vel scripserint: that is, Holy doctrine useth the authority of canonicke Scripture, properly and necessarily concluding out of them, bu●●● gueth only probably out of the authorities of other Doctors of the Church for our faith is grounded on that which was revealed to the Prophets and Apostles, who write the canonical Books, but not to that which was revealed to any other Doctors, (if any such th●ng was) wherefore sayeth Augustine in his Epistle to ●●rome, For I have learned (sayeth he) to give this honour only to the Books of Scripture, which are called Canonicke, that I most firmly believe that no Author of any of them in their writing erred in a jet▪ but as for others, I so read them, that although they were never so excellent, either in godliness or learning, yet I do not believe that it is true, because they thought or wrote so.  
Wherefore in Patribus legendis (sayeth their Salmeron) servanda videtur sententia Quintiliani, 
Sal●●er. I●s. in Epist. ad Rom. disp. 6. s●● sine●. 〈◊〉. l. 10. Cap. 1.  qui sic scribit; Neque statim (inquit) id legenti persuasum sit, omnia quae magni Authores dixerunt, utique esse perfecta, nam labuntur interdum & oneri cedunt, & indulgent ingeniorum suorum voluptati, summi sunt, homines tamen, acciditque lectoribus ut quicquid apud ipsos reperiunt, dicendilegem putant, ut deteriora imitentur: that is, In reading of the Fathers, the judgement of Quintilian would be kept, who writeth fo● neither instantly (sayeth he) let the Reader be assured, that all things which great Authors have said, are every way perfect, for they err sometime, and succumb, and give loose reins to the pleasure of their own wits. It is true, they are great Authors, but yet they are men; and it befalleth their Readers, that whatsoever they find in them, they think it a Law to their speeches, that so they may follow the worse things.  
And for a particular practice of this foresaid direction, 
Lyra in Mat. 1.  Lyra setteth down his own example, saying, Nec debet aliquis moveri, si in hoc ob opinion Hieronymi disc●ssero: nam dicta sanctorum non sunt tantae authoritatis, quin liceat contrarium tenere, in iis quae per Scripturas non determinantur, ut ait Augustinus ad Vincentium, de sanctorum doctorum scriptis; hoc genus scribendi à canonicis Scripturis distinguendum est, nam testimonia ex eis non depromuntur, quasi non liceat aliter sentire: that is, Neither should any man be moved, if I depart in this from the opinion of Jerome, for the sayings of the holy Fathers are not of so great authority, but it is lawful to hold the contrary to them, in those things which are not determined by the Scriptures, as Augustine sayeth to Vincentius of the writs of the holy Doctors. This sort of writing is to be distinguished from canonicke Scriptures; for Testimonies are not taken out of them, as if it were not lawful to any otherwise to think.  
Now then, if any Protestant say farther, than the foresaid Popish Doctors avouch concerning the Fathers, either in exposition of Scripture, or other points of Faith, let the most malicious Adversary instance, and the unpartial Reader judge and discern.   

CHAP. III. How they reject Them all, when They make not for them, although consenting in one: And first, In doctrinal points of Faith.  
BELLARMINE answering to Hermannus in the matter of Traditions, 
Bell l 4 de verbo, c. 7. §. ad 〈◊〉.  layeth this as a ground; Etsi enim erraverint aliqui patrum (sayeth he) in quibusdam dogmatibus, nunquam tamen omnes simul in eodem errore convenerunt proinde cum ostendimus omnes convenire in Traditionibus non scriptis asserendis, satis efficaciter probamus in eo illos non errasse: that is, Albeit some of he Father's have erred in some points of faith, yet they never agreed all in any one error: therefore when we show, that they all agree for the establishing of unwritten Traditions, we prove sufficiently, that they erred not in that. 
Sal●●●. I●s. in 1 joh. 3. disp. 25. §. tertio.  Salmeron yet cometh nearer, and sayeth, Non sunt improbanda veterum testimonia, quando omnes, vel fere omnes, in unam sententiam conveniunt, vel in uno aliquo Scripturae loco interpretando concordant, quia tunc Patres certissimum & inevitabile reddunt argumentum veritatis catholicae, & certae ac legittimae interpretationis: that is, The Testimonies of the Fathers are not to be rejected when they all, or almost all, agree in one opinion, or in the exposition of any place of Scripture, because then the Fathers give a sure and inevitable argument of catholic verity, and of a sure and lawful exposition of Scripture.  
And yet how they deal with Antiquity in this point, let these particulars hereafter declare.  

FIrst, in the freeing of the Virgin Maries own conception, 
Bell. de amiss. gratiae l. 4. c. 15 §. a● hac.  from all original Sin, Bellarmine is so resolute a decreeter, that he sayeth, Although 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 (sayeth Canus) uno ore asseverarunt beatam Virginem in peccato originali conceptam fuisse: 
Ca●us loc. tl. col. l. 7. c. 1. num. 1. §. Sancti 〈◊〉.  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 Romanistes 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, 
Lombard. l. 3. dist. 3.  saying, Of the Flesh which CHRIST assumed in the Womb of the Virgin, Sane dici potest, & credi oportet, juxta Sanctorum attestationis convenientiam, ipsam prius peccato fuisse obnoxiam sicut reliqua Virginis caro. Sed Spiritus sancti operatione ita mundatam ut ab omni peccati▪ contagious 〈…〉 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 whereof Christ took● His humanity) as the rest of the flesh of the Virgin but thereafter, that it was so cleansed, by the operation of the holy Ghost▪ that being fred from all Contagion whatsoever of Sin, it might be so united to the Word.  
The same Consent of Fathers, confesseth likewise Salmeron: 
Salmeron● in Rom. 5. disp. 5●.  but yet, how would this jesuit escape▪ Respondem●s ex Augustino, etc. We answer (sayeth he) out of Augustine, and the doctrine of S. Thomas, That a Reason taken from Authority, is infirm. Also: Against this Multitude which they object, we answer (sayeth he) out of God's word, Exod. 23, Thou shalt not follow the judgement of many, to depart from 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, (sayeth he.)  
Now how deep this Point draws, wherein Popery avowedly opposes it self against all Antiquity▪ in equalling the Virgin Marie, even with CHRIST Himself, let Bernard, in his 172 Epistle, and their own S. Thomas testify, whose mind the forenamed Salmeron in these words doth express, 
Salm. in Rom. 5. Disp. 49.  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 Himself. And yet this blasphemous Doctrine is not only generally held by Romanists▪ but decreed, as a matter of Faith, 
Concil. Basil. sess. 36. appendix 5. sess. con●●l. Trid.  in their Council of Basill, 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 whatsoever, (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-wyse erred: And consequently, that the contrary Doctrine, and Decree thereunto, is al-to-gether Erroneous▪ & that Church which maintained the same, is avoidable heretical, as the mouth also of that holy Father, Augustine most clearly with us pronounceth saying, 
Aug. lib. 5. contra Iu●an. c. 9 & de fide ad Petrum, c. 26.  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 humane flesh is sinful 〈◊〉 and who-so-ever denyeth this, he is found to be a detestable Heretic.   

The second Point, concerning Worship of Images, wherein Popery opposeth itself palpably against all Antiquity.  
secondly, concerning the Worship of Images at their Polydorus Virgilius testifieth, 
Polyd. Virg. lib. 6. the invent. rerum, cap. 13.  That all Antiquity, in one Voice, abhorred any such thing: Nam imaginum c●ltum (sayeth he) n●n modo nostrae Religionis exp●rtes, sedteste Hieronim●, 〈…〉 veteres sancti patr●s damnabant obmetum idol●ta●riae, qua nullum execrabilias s●●lus esse potash: 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 Villainy.  
Hence it was, that all adoration of Images, whatsoever, was condemned as Idolatrous, both in the East, in that famous Council of Constantinople, of 338 ancient Bishops, 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 itself did hold in the 600 year of Christ before that, 
Greg. lib. 9 epist. 9  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 whereof 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 any thing 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 himself.  
But how cross to this ancient Pope's direction, is the new Papal prescription, let the words of the Roman● Catechisms, set out by the command of the Council of Trent to all men notify, declaring, That Images of Saints are put in the Churches, 
Cateches. Rom. part. 3. cap. 2. sect. 14.  as well that they may be worshipped, as for instruction▪ that people being admonished by their example, may conform themselves 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, 
Co●cil. ●. lib. cap. 36.  for fear of Adoration that might ensue, they were forbidden to be put in Churches at all. And therefore Epiphanius, who lived thereafter, 
Epiphan. Epist. ad johan. Hierosolym. tom. 1. operum Hieron. epist. 60.  in Anno 390, finding a Veil where-on was painted the Picture of Christ, or some Saint, in a Church at Anabl●t●, he rend 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 Wails, or Images to be 〈…〉 Church's.  
Therefore it was likewise, when Adrian the Emperor had commanded, 
Lamprid●is, in vita Alexandri Severi.  that▪ Temples should be made in all Cities without Images, that strayghtwayes it was presently conceited, & rumoured, that he did prepare those Temples for Christ. The reason 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 Foelix gave them this answer, 
Minutius Foelix, in Octavio.  What Image (sayeth he) shall I make to God, when man himself, 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, 
Epiph. citat. a Concil. Constant. in act. 6. to●. 5. Concil. Nicen. il.  saying, Have this in mind, beloved, 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 wand'ring 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, 
Clem. Alexan. Protreptie. ad 〈◊〉.  We are plainly forbidden (sayeth he) to exercise that deceitful Arte.  
And yet to what height both of Impiety & Impudency, 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? 
Aquin. 5. pa●●●●●est. 25.  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, 
Azorius institut. moral. tom. 1. lib. 9 cap. 6.  It is the constant judgement of Divines (sayeth he) imaginem eodem honore & cultu honorari & coli, quo colitur id cujus est imago: that is, That the Image is to be honoured, and worshipped, with the same honour and worship, wherewith that is worshipped, whereof it is an Image.  
secondly, Per se & proprie s●●t v●nerandae, (sayeth Bellarmine) it a utipsae cerminum & venerationem, ut in se considerantur, & non solum ut vicem gerunt exemplaris: that is, By themselves, and properly they are to be worshipped; so that they themselves do limit the worship, that it goeth not farther, as they are considered in themselves, 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, 
Pet. de Cabrera, in 3. part. Thoma, q. 25. art. 3. disp. 2. num. 32.  Friar 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 Point, wherein avowedlie Popery rejecteth Antiquity: to wit, in placing their consecration of the Eucharist, in the words, Hoc est corpus meum.  
thirdly, the Archbishop of Caesarea, 
Archiep. Cas. lib. 1. f. 115.  in his Book of the necessity of amending School Theologie, dedicate to Sixtus 5, sayeth, 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 Point, concerning Limbus Patrum: and for probation thereof 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 doth he reject their harmony, 
Bell. lib. 2. de Purg. cap. 6. §. respond●●.  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, 
Bell. lib. 1. de Matrim. c. 7. §. ex quo.  their Canus did hold an opinion, both singular & new, against all Antiquity: wherefore he concludeth, that Canus opinion must be altogether false: or else it should follow that in a most weighty point the whole Church assuredly had for many Ages erred. As also how Gropperus, 
Bell. ibid. c. 20. § respond●●.  another of their number, in the same matter of Matrimony, dissented from all Antiquity.  
We see then, how consonant to their Practice, is their Thrasonick● Bragging, who sayeth, Nos Patrum doctrinam non aliqua ex parte admittimus, alia repudiamus, sed integram amplectimur: that is, 
Durie resp. adv. Whi●ak. f. 125.  (sayeth 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, 
〈◊〉 oratione 5.  Tenemus integra horum volumina: that is, He keep us close, by their whole W●ytings. Ethos magistros à De● dates in omnibus audiunt Catholici, 
Costeri ●●chirid. in praef. antithes. 9  sayeth Costerus: that is, The Catholics harken unto them in allthings, as to Masters given unto them from God. Being herein 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, 
Concil. Chalced. act. 1. pag. 97. edit. Rom.  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 Point.   

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, 
Valent. in ana●lys. fid●●. lib. 8. cap. 8. sect. 2.  that their Council forbiddeth expressly, to expound Scripture against the uniform consent of Fathers, as being altogether infallible and sure. The reason whereof, 
Canus loc. Theol lib. 7. cap. 3. 〈◊〉 10.  Canus doth give, Quip 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 himself (sayeth 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 Aunncientes, with one mouth, 
Can. loc. Theol. lib. 7. cap. 1. num. 1. ●. Sancti.  (sayeth Canus) 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 nowise acqulesse to this exposition, because they will have the Virgin Maries 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 thereof, is close contrary thereto, 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, Verity, as also consenting Antiquity, together with their Popes and his Counsels 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 (sayeth he) which we call thanksgiving, Commending, or to bless, etc. Notwithstanding this meaning of the●●s can neither agree with the words, nor could it ever satisfy anie-wyse my mind.  
Again, Maldonat, commenting on Matthew 26, 29, where our Saviour sayeth, I will not drink henceforth of the fruit of the Vine, sayeth thus, Origen, Cyprian, Chrysostome, 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, (sayeth 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, 
Maldon. in Matth. 16.18.  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 Himself, or that Confession of Faith, which was made of Christ. This meaning (sayeth 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 maintenance of the same Supremacy, commenting on the subsequent Verse, Neither will I interpret (sayeth he) that this which is spoken here to Peter, is spoken also in the same sense to the other Apostles, Whatsoever thou losest on earth, shall be loosed in Heaven, although I see all Interpreters, except Origen only, to be of that mind.  
Moreover, commenting on Matth. 11, 13, which speaketh of Elias that was to come, meaning john the Baptist, he sayeth, 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, 
Maldon. in Matth. 19.11.  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 notwithstanding 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 Continency.  
Again, in the exposition of the last Commandment, 
Bell. lib. 2. de Imag. c. 7. § perre.  when Bellarmine hath adduced a number of Fathers, holding that Commandment, Thou shalt not covet, etc. to be but one entire Commandment, and not divisible in two, as the Papists make it, to make up ten, confounding the first and second; for defence of their Imagery, he rejecteth all their judgements, as gross and erroneous.  

Bell. lib. 1. de purge. c. 6.  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 roundly therefore rejecteth them all, call them haske, and both false and forced; and therefore taketh one of later Forgery, more suitable to his mind.  
Again, 
Tolet. in joh. 7. a●●●t. 23.  when Cardinal Tolet, in the exposition of john 7, 37, hath adduced Chrysostome, 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, 
Cajet. pref. in Pentateuch.  thus sayeth 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 from the ancient Doctors: but let him search more nearly 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 meanings of ancient Doctors, but to the integrity of Scripture itself.  
How-so-ever then Bellarmine braggeth of their side, that they follow the consent of Fathers, 
Bell. lib. 3. de p●nt. c. 19 sect. hoc item. Also, Lib. 1. de Christo, c. 10. miti●.  falsely imputing to us, that we only follow our own exposition; yet we see herein, that it may be justly said unto them, that of the Poet, Mutato nomine de te, fabula narretur. Their own Cardinal Baronius, 
Baron. annal. tom. 1. ad ann. 34. num. marg. 213.  (beside their forenamed practice) confessing clearly, that albeit the holy Fathers, whom we (sayeth 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, doth not ever, and in all things, follow them.    

CHAP. FOUR How contumeliously they deal with the Fathers, and especially, first, with those of the Greek Church, conjunctly, and in Council.  

IT is reported of Pelagius, that even when he most disagreed from the Orthodox Fathers of the Primitive Church, yet in his third Book for freewill, he soothed up his Heresy, and thought to amaze all men with his praise of Saint Ambrose; Blessed Saint Ambrose, that Bishop (sayeth he) in whose books the Roman Faith especially appeareth, who like a beautiful Flower, shined amongst the Latin Writers, and whose Faith, and most pure understanding of the Scriptures, the very Enemy himself dare not reprehend. Even so, our Adversaries, when they most disagree likewise from the most ancient Fathers, and primitive Counsels, yet how they do sooth up their Errors? But with the like Salve: alleging the holy Fathers, and famous Counsels of the primitive Church, al-to-gether to make for them; and therefore they highly extol and advance them. But as Ambrose notwithstanding made against his Prayser Pelagius, So do the Fathers and Counsels make close against the Romanistes: and then, how they turn their hosanna, 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, 
Gre●. lib. 1. Epist. 24. sub ●in. ●.  that he reverenced the four first Counsels, as the very four Gospels; holding firmly, that they only stood for Truth, and only withstood Error: and yet, what is it that Bellarmine accuseth the very second of these Counsels 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, 
Extran. lib. 1. tit. 8. the major & obed. c. unam sanctam.  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 Point is the Pope's Supremacy.  
Bellarmine's own words than are these, 
Bellar. pr●f. de pontiff. § veni●.  The first (sayeth he) God●81 ●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 (sayeth he) by the second General Council. Whereunto he might have joined likewise the sixth Canon of the first Nyce● Council, no less peremptor against the foresaid 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 foresaid 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, 
Bel. ibidem.  both with Fraud and Deceit, in the forenamed point, saying, Thereafter, in the year 451, the Greek Fathers (saith he) not being content with their former Determination, they pressed 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 (sayeth he) and the Roman Legates being absent,) that the Bishop of Constantinople should be so in the second Room, 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 doth upon these holy Fathers, and famous Counsels, 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, 
Bell. lib. 4. the pont. c. 11. §. ad secundum, & sect. secundo. Item, lib. 2. de Christo, c. 23. se●●. Graci.  let his own words testify. For it was the ordinary Custom of the Grecians, (sayeth he) to corrupt the Books of other men. whereof he cleareth the Occidental, 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 impostor 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, severally and apart.  
FIrst, when Chrysostome is adduced for people's reading of Scripture, 
Bell. lib. 1. de verbo, cap. ult. §. respondeo verbo.  Bellarmine answereth, That continually he exhorted all men (sayeth he) to read the Scriptures: Non quod vellet omnes rudissimos id facere: That is, But not, that he would had all men, although never so unlearned, so to do. And so he imputeth to this holy Father, that he spoke far otherwise, than he meant; and dissimulatelie required that to be done, which he would not have done in earnest.  
Next, when we urge Ireneus 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, 
Lipsius' de antiq. pronun. cap. 8.  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 likewise. Unto this Testimony of Ireneus, Bellarmine answereth thus, 
Bell. lib. 3. the pont. cap. 10. sect. has opinio.  Conjectura illa Irenei (saith he) quae tunc aliqua fuit, nunc nulla est: That is, That light conjecture of Ireneus, which was somewhat in his days, is of no account with us now: As if such Varlets were best Valuers, or Truth changed with Time, and Verity ran on the Wheels of unconstant Variety.  
Again, when saint Cyprian is opposed against Traditions, 
Bell. lib. 4. de verbo c. 11. sect. profert. 12. Bell. lib. 2. the sacr. cap. 30. sect. 4.  Bellarmine answereth, that Cyprian wrote so (sayeth he) when he would defend his Error, (which he calleth elsewhere the Heresy of Anabaptisme) and therefore it is no marvel, that he reason after the manner of Heretics. By which answer, he condemneth not only saint Cyprian, but Augustine likewise, who in this point, of requiring recourse to be had only unto holy Scripture, greatly commended saint Cyprian.  
Likewise, 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, 
Valen. lib. de transsub. c. 7. sect. 11.  saying, That some of the Ancients in this Matter, neither thought nor wrote truly, nor considerately, as they ought. Or he might have added, At least, as the jesuits now would have had them.  
In like manner, when Chrysostome 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; 
Tolet, in joh. 2. annot. 5. sect. v●t●m●.  Cardinal Tolet answereth thus only, In ho● Chrysostomus probandus non est: that is, (sayeth he) Chrysostome is not to be approved in saying so.  
Moreover, when Ignatius, a Greek Father, is opponed against the mutilation of the Sacrament, 
Bell. lib. 4. de Euch. c. 26. sect. respondeo pri●um.  Bellarmine answereth, Non multum fidendum est Graecis condicibus Ignatii: that is, (sayeth he) The Greek writings of Ignatius, are not greatly to be trusted.  
Again, when Origen is objected, to prove, that Marriage is no Sacrament, Bellarmine answereth, 
Bell. l. 1. de matrim. c. 5. sect. alteram.  Origines autem non est tantae authoritatis in Ecclesia, ut ejus sententia ne●essario approbanda sit: that is, Origen (sayeth he) is not of such authority in the Church, that his opinion necessarily is to be followed. And yet how frequently 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, 
Lind. l. 3. c. ●4.  call him, Illustre Alexandria l●men: that is, The bright light of Alexandria: 
Durcus contra Whitak. f. 109.  and Durie calling him, Testis omni exceptione major: that is, A Witness, without all exception, greatest.  
Likewise, when Euthimius is alleged, in the matter of the saints beatitude, 
Bell. lib. 1. de sanct. c. 4. sect. h●be●mu●.  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 Lenity, damnable Heresy, rash Inconsiderateness, 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 fatherly Authority; what clamours of Indignity, done to Antiquity, should we hear of our opposed Party? forgetting that Precept of Equity, Quod tibi fieri non vis, alterine feceris.    

CHAP. V. How the Romanists deal with the Latin Fathers, conjunctly and apart.  
AS Canus sayeth of the Fathers in general, 
Can. lo. theol. lib. 7. cap. 3. num. 7.  The canonic Authors (saith he) as they are supreme, heavenly, and divine; so they keep a perpetual and firmè constancy of truth; but other holy Writers being inferior, and humane, they err sometimes, yea, and bring forth Monsters, against the convenient order, and ordinary course of Nature. 
Alph. l. 1. adv. heres. c. 7.  So doth Alphonsus de Castro, declare, that they are oftentimes found contradictory to themselves, (saith he:) the particular examples whereof jansenius, 
jans. concord. Evang. c. 137. p. 541. & cap. 146. p. 624.  in his Concordance of the Evangels, hath laboured to show, in Jerome, Ambrose, and Augustine.  
Likewise, with levity and inconstancy, thus doth both Bellarmine and Alphonsus brand holy S. Jerome, who when he is objected unto them against their Pompaticall and Papal Hierarchy, alleging no difference to be in Scripture, between a Bishop, and a Presbyter, 
Bell. lib. 1. de cler. c. 15. sect. est antem.  Bellarmine answereth, Est autem observandum Hieronymum in h●c sententia, non adeo constantem videri: That is, It is to be observed, (sayeth he) that Jerome in this point seemeth not to be so constant, as he should be.  

Alph. l. 6. adv. heres. tit. Episcopus.  The like sayeth Alphonsus, in these words, Ex quibus verbis apparet B. Hieronymum sibi ipsi in hac parte minime constare: That is, By which words it is evident, that S. Jerome was no wise constant in this point.  
Yea, moreover, when Jerome is produced, consenting with a number of Fathers, whom their Medina nominateth, to prove the same point, that primitivelie a Bishop and Presbyter were all one, 
Bell. lib. 1. de pont. c. 8. §. respondeo.  Bellarmine answereth grossly, giving him the Lie, saying, Videtur revera Hieronymum in ea opinione fuisse, quae falsa est: That is, It appeareth indeed, that Jerome was of that opinion, but yet the same is false.  
After the same manner doth Pigbius also use Augustine, 
Pigh. de orig. pecc.  whose doctrine when he hath brought, in two points, concerning original sin, (agreeable to Scripture) yet thus he speaketh thereof, Quae Augustini sententia [saith he] non solum incerta, sed & falsa est: That is, Which doctrine of Augustine's, is not only uncertain, but likewise untrue, or false.  
Yea, little less unreverentlie doth Bellarmine use one of their own Popes, to wit, Pius the second, whose testimony when we oppose against Papal Supremacy, proving, that no such thing was known, nor acknowledged, in the primitive Church; the foresaid Pope testifying, Quod ante Nicenam Synodum parum respectus habebatur ad Romanam Ecclesiam: That is, That little regard was had to the Roman Church, before the Council of Nice: Bellarmine thus answereth, Quae sententia (saith he) partim non est vera: That is, Which declaration of his herein, is in a part false and untrue.  
Again, when Tertullian is produced against the Pope's infallibility, 
Bell. lib. 4. de po●t. c. 8. §. respond●o.  proving Pope Zepherin to have been a Montanist, Bellarmine answereth roundly, That Tertullian is a Liar, saying, Non est omnino Tertulliano hac in parte fides adhibenda: that is, In that matter there is no credit at all to be given to Tertullian.  

Bell. lib. 2. de bon. oper. c. 9 sect. 8.  So likewise, when the same Tertullian is adduced, for proving Christian liberty in fasting, Bellarmine answereth thus, Tertullian (saith he) in that book expoundeth the Catholic Doctrine after that manner, as at this time the Lutherians use; that is, everywhere mixing in Calumnies and Lies.  
Moreover, when Augustine in his Retractions, 
Bell. lib. 1. de pont. c. 10. §. ad Augustin●̄.  interpreting the Rock, where-on Christ was to build his Church, is adduced against the Papists, to signify, not Peter, but CHRIST Himself; Bellarmine answereth, Ex sola ignorantia linguae Hebreae esse deceptum: that is, that Augustine was deceived herein, only by his ignorance of the Hebrew tongue.  
And again, 
Bell. de ●uch. l. 1. c. 11. sect. fi rùrsus.  when he is produced against Transubstantiation, showing, that Christ's words, saying, I will not drink henceforth of the fruit of the Vine, were spoken of the consecrated Cup, Bellarmine answereth, Augustinum non expendisse hunc locum diligenter: that is, that Augustine did not weigh or consider this place diligently: to wit, not so friendly for the Pope's behoof, and his Darling of Transubstantiation, which was hatched after.  
In like manner, 
Bell. lib. 1. de purge. c. 5. sect. quarta diff.  when the foresaid Augustine, and Pope gregory's expositions, on 1 Cor. 3, 13, are adduced, showing, by that Fire which is spoken of there, are meaned the Troubles of this life, and no other Fire of Purgatory, Bellarmine summarily goeth to work, and saith, Sed hoc jam rejecimus: that is, But as for this exposition of theirs, (saith he) we have already rejected it.  
And when he hath shown, how many ancient and famous Authors have vehemently oppugned their idle begging Orders, 
Bell. lib. 2. de mon. c. 45.  yet he answereth, At ●ihileminus vitam mendicantium, tanquam sanctam & perfectam, approbarunt multi Pontifices: that is, Notwithstanding of all those Ancients and Authors, it is enough, that many Popes have approved the life of begging Friars, as holy and perfect.  
Yea, moreover, when both a Roman Council, 
Bell. lib. 2. de mon. c. 35. §. at his. Greg. l. 3. Ep. 11. 1 Tim. 5.9.  and a Roman Pope, are produced, forbidding the vailing of Nuns, before 60 years of age, according to that Apostolical Precept, of receiving of Widows, Bellarmine thereunto answereth, His non obstantibus licere in quacunque aetate, si adsit usus liberi arbi●rii, talia vota nuncupare: that is, Notwithstanding of all that is alleged, (to wit, out of Scripture, Counsels, or Fathers) it is lawful (sayeth he) of what age soever they be, (providing that they have the use of freewill) to undergo such Vows.  
I omit, how he answereth the Authorities of other Fathers, only with imputation of Ignorance, and want of Learning unto them, when they are objected; as where he sayeth, 
Bell. lib. 1. de Christo, c. 6. §. at contra.  Procopius was a better Orator, than a Divine, (sayeth he:) Lactantius also was better seen in Cicero's Books, 
Bell. lib. 1. de sanct. c. 5. sect. habenius.  than he was in the Scriptures: and Victorius was indeed (sayeth he) a Martyr, but he wanted Learning.  
To conclude, therefore; if with base Money any can be paid, who exacteth Satisfaction to the Testimonies of Fathers, than you see by our Adversaries laid down here, let any one judge: Or if Imputations to those ancients, of Monstrous Births, cross Contradictions, gross Error, light Inconstancy, base Lying, vild Slandering, blind Ignorance, careless Neglect, with undeserved Distrusting them, and open Rejection, can pass for currant, either on their bare word, to satisfy us, or to express their so much pretended, and bragged of reverence to venerable Antiquity, then let Light and Darkness, and GOD and Beliall be agreed, or as the Poet saith, 
jungentur jam gryphes equis,  
aevoque sequenti  
Cum canibus timidi venient ad  
pocula damae.    

CHAP. VI How the Romanists have shamefully corrupted the Fathers, both by adding to them, pairing from them, and altering their words.  
AS the particulars of the proof here-of, are hereafter set down, of Popish corrupting of Fathers, making them either to suffer, if not for their works, a Purgatory hereafter, yet in their works, a sure Purgatory here; or else, making them against their wills, to speak the Language of Israel and Ashdod together: So what was the sensible seen experience of that worthy and learned junius, which himself relateth, let his own words, and protestation, bona fide, testify. I will relate (sayeth he) truly that which I saw with mine eyes: when I remained in Lions, 
Franc. Iu●ius, pra●●r. ●●die. expurg. belg.  (in the Year of GOD 1559. and the next Year after) I was familiarly acquainted with the Correcter of a PRINTING-HOUSE there, named Ludovicus Saurius, who dwelled not far from Mercury Street, in the Lodging close adjacent to the sign of the three Doves. Now when I had come to salute this Man, it fell out by chance▪ or rather by the singular providence of GOD, that I found him busied in revising over the Works of S. Ambrose, which then Frelonius was printing: and after much talk hither and to, when I showed him, that I would no longer be a with-drawer of him from his work, he having begun again the reading over of one Page, said to me, See ye not the manner of this our Edition of S. Ambrose, how pretty and perfect it is? and to look upon it, is worthy to be preferred before any Edition that ever hitherto came out. And after I had beheld, and praised the fineness of the Edition, he said then unto me, But if I were to buy any Copy of S. Ambrose Works, I would buy any other Copy whatsoever, before I bought this which thou seest. And when I had asked the reason why he said so; Then he taking out some Pages forth of the Hutches, or Drawers under the Table, which were all razed and canceled, either in part, or in whole: he said to me, This is the first Impression (sayeth he) of the Pages which within those few days we printed most faithfully according to the Copy of the Old and true Impression: but two Grayfriars since then, according to the authority given to them, have blotted out in all these Pages, as thou seest, and have caused those new ones to be put in the place of the former, against all credit of these our Books; which thing hath bred both Charges, and exceeding great fashrie to the Printer Frelonius. The verity of which Relation, if any should doubt thereof, he may easily perceive, by collation of S. Ambrose works, printed at Paris, anno 1529, by Claudius Chevallonius, which I have beside me: or at Basill, by Hieronymus Frobenius, anno 1538, with that Impression at Lions, by Frelonius, anno 1560: and as the particulars ensuing shall give proof of others.  

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 Forgery, detected, and declared, and could never hitherto, by all the croaking Frogs of that jesuitical Crew, 
See Bell. l. 2 the pon●. c. 25.  be soothed sufficiently, or colourably excused.  
Again, in the matter of appeals, whereas the Council of Milevi decreed, 
Concil. Milev. c. 22.  under pain of Excommunication, That none within Africa should appeal to any part beyond Sea: Bellarmine is forced to grant a forged addition, 
Bell. lib. 2. the pont. c. 24. §. respondeo aliqui.  in favours of the Pope, to have been thereafter 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 (sayeth Bellarmine) seemeth not to agree with the Canon, for it was chiefly for the Roman Church's cause, that it was decreed, to be unlawful to any, to appeal out of Africa, 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.  
Likewise, when that gross and blasphemous place in 
* Dist. 19 c. In cano●●m.  Gratian, alleged on S. Augustine, is upbraided, affirming, that the Pope's Decretals ought to be accounted amongst canonical Scripture, 
Bell. lib. 2. the council. c. 12. §. respondeo ad.  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 bee attributeth that Canon; but the true and mended Copies of S. Augustine since then, have not these words as Gratian reporteth them. How bold then the Pope's Parasites have been with the works of the Fathers, in corrupting them, for supporting that Whore 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, 
Bell. lib. 1. de purge. c. 4. initio.  Bellarmine citeth a place of Augustine, which their own Vives in his Notes upon that Chapter, denyeth any ways to be found in the old Copies and Manuscripts of Augustine, 
Aug. l. 2●. ●e civet. De●. c. 24.  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.  
Moreover, the same Ludovicus Vives, in his Notes upon the 8 Chapter, of the 22 Book of Augustine, De Civitate Dei, 
* Also a notable patch is added to the 24 Chapter, of the 21 Book.  sayeth plainly, In h●c capite, non dubium quin multa sunt addita, veluti declarandi gratia, ab iis qui omnium 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 Hands, have defiled the Write of all Authors, that are of great Authority. And more particularly, who those are, who have done so, their own Erasmus telleth us clearly, 
Erasmus, in iudic● Scholiorum in Hieron.  saying, Monachi Patrum corruperunt Scripta: That is, It was the Monks (said he) that have corrupted the Write of the Fathers: as is clear, both by that addition in the fore-alleadged corrupt Copy of Gratianus his Augustine, making only for the Pope, and as shall be, Godwilling, hereafter also shown, of the Monks of Weingart, and Bellarmine's own Testimony, of their forging of Chrysostome's Homilies, 
Bell. d●scrip. rec●. an●. 396. Rhem. in Math. 3.1.  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, etc. That is, He seemeth to command a great wickedness; it is therefore a figure, will the Heretic say, requiring 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. Remark then, how the publisher hath put in of his own these words, dicet Haereticus into Augustine's Testimony, cited by the foresaid Fulbertus; and by so doing, thinking to meet with the Heretics of this time, (as he calleth us) was not ware, that he made Augustine likewise an Heretic for Company, whose very words these are, and no other man's, Lib. de doct. Christ. cap. 16.  
Likewise, Gratian relating the second Council of Cavaillon, 
Distinct. 1. cap. Quidam.  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 favourably added for Popish Confession, to insinuate, that the same was a catholic doctrine, and practise in the Church then, not only the preceding 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, lately 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 farse Additions likewise are everywhere throughout 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 whereof 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 Presbytery, to answer unto; and which, for evidence of the truth thereof, we yet keep beside us, containing four gross Additions, even in one only Testimony, besides a most fraudful Alteration, of most material words.  
The Testimony then or S. Cyprian, 
Cyprian. tract. de simple. praelat. Lugdu●●, apud Seb. Gryphium. 1537.  printed amongst themselves of old, (as I have the Book to exhibit) is thus: The Lord speaketh thus to Peter, (sayeth Cyprian) I tell thee, (sayeth Christ) that thou art Peter, and upon this Rock I will build my Church, etc. And He sayeth unto him again, after His Resurrection, Feed My Sheep. And albeit after His Resurrection, (mark this) he gave alike power to all His Apostles, and said, As My Father sent Me, so send I you, receive the holy Ghost: to whom ye forgive sins, they shall be forgiven, etc. 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 Honour & 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 alike, or equal power, as he had.  
But this foresaid Testimony, as it is clouted 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, etc. that is, The Lord speaketh thus to Peter (saith Cyprian) I say unto thee (sayeth Christ) that thou art Peter, and upon this Rock● I will build my Church, etc. And He sayeth to him again, 
1. Addition.  Feed 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 albeit (sayeth Cyprian) after His Resurrection He gave equal power to all His Apostles, and sayeth, As my Father sent me, so send I you: and, to whom ye forgive their sins, they shall be forgiven, etc. Yet that He might manifest that Unity that should be amongst them, Vnam Cathedram constituit: that is, 
●. Addition.  He appointed one only Chair to be (saith the clouting Tinker:) And by His authority He disposed it so (sayeth 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, (sayeth Cyprian) that is, 
Al●ration.  of Honour 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 honour, of equal dignity, only before these words of Christ were spoken to Peter, saying, Feed my Sheep. (This is the third new Patch. 
3. Addition. ) But a beginning proceedeth from Unity, (sayeth Cyprian) & primatus Petro datur: that is, And the Primacy is given to Peter, 
4. Addition.  (sayeth our false Recorder, in Cyprian's name) that Christ's Church may be shown to be one, (sayeth Cyprian) Et cathedra una monstretur: 
5. Addition.  that is, And that likewise one Chair (to wit, of Infallibility) may be demonstrate (sayeth this monstrous Mongrel.)  
Thus have they sown in their Tares, in another's Field: thus also have they put in their Coloquintida, in the Pots 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 Writers, like Hermaphrodites, which are hardly known to which Sex they incline most; joining their new Clout, 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 Dative, but as well in the Ablative Case: & as Naash would have pulled out the right Eyes of the men of jabesh, so how they have (Crow-lyke) picked out many orthodox Speeches, 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 Ancients, 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) haste caused purge all the Writs of Catholic Writers, and chiefly the Fathers.  
Likewise, this is avowed in the late Edition of S. Augustine, 
Printed at Paris, by Nivel, in S. jacques street, at the sign of the Storks, 1571.  in the Preface whereof, 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 expurgatory Practice, 
Possevin, l. 1. bibliothec. select. c. 12.  is not only to be extended to those that are Print, but to manuscript Copies.  

Gretzer. de jure prohib. l. 2. c. 10. p. 328. & 329.  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, than it is lawful likewise to suppress a great, or lesser part of one, by cutting out, deleting, blotting away, or by omitting the same simply, for the Readers welfare, (saith he.)  
This likewise, the expurgatory Index itself showeth in particular, both that which is printed at Madrill, by Alphonsus Gomezius, 1594. for Belgia; also the other, printed by Ludovicus Zanches, their King's PRINTER, for Spain, anno M.DCXII.  
In the which Spanish Index, 
Index expurg. Hisp. lit. B. tit. Bibliotheca Patrum.  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. Likewise a great part of a whole Treatise of Dorotheus Archimandrita, is ordained to be razed, 
P. 103.  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: 
P. 91. P. 106. P. 109.  & 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 seaventh Tome.  
To instance likewise more particulars, 
Bell. lib. 4. de verbo. c. 11. §. f●xto.  by confession of our Adversaries themselves; when Chrysostome 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 unsuspect 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 Arrians, and out of some Books that are newly amended, is quite purged away.  
Likewise, for proving of the same point of the Scriptures perfection, whereas the old Impression of Athanasius hath a notable place, 
Athan. lib. 1. contra g●●tes.  saying, Sufficiunt sacrae ac divinitus inspiratae Scripturae ad omnem instructionem Veritatis: That is, The holy and divine inspired Scriptur●●, are sufficient for ALL instruction of Truth; This word [omnem] or [ALICE] which galleth them, and wherein the very pith of the Testimony lieth, in their latter Editions, which they have at Rome, they have al-together razed, and left out: for so Bellarmine professeth, that it is not now in their Books, 
Bell. lib. 4. de verbo▪ c. 11. ●. profert. quarto.  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 whereof 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 sermone 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 (sayeth 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 Elements of Bread and Wine, not to be any more, 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 Brains, 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.  
Again, in the same Matter, the Author of the imperfect work, on saint Matthew, attributed to Chrysostome, Hom. 11. writeth thus; If it be so dangerous a matter (sayeth 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 Himself 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 threaten so the Eversion of that Transsubstantiating Conversion of theirs, therefore it is, that in their later Editions, they have harkened to that saying, Abscindantur qui nos perturbant: and accordingly, both in that Impression of this work, at Antwerp, apud joannem Steelsium, Anno 1537, and at Paris, apud joannem 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.  
Moreover, 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 Babel's Brood, against the Stone of solid holy Writ, saying, Things 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 everlasting, and not subject to suffering: But this which is celebrated in the Church, is temporal, not everlasting; it is corruptible, and not free from Corruption. 
.  But as they profess, in the expurgatory Index of this Author, when they have essayed, for escaping, to invent some fine Devyce, and feign some commodious 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 notwithstanding 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 bankrupt Shift, Non male aut inconsulte igitar omittantur omnia haec: that is, It is not amiss then, (say they) nor unadvysedlie done, that those things be left out al-to-gether.  
Yea, not only have they paired away parcels, 
Chap. 15. §. 4.  but (as shall be shown, God willing, hereafter) they have razed, and bereft 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 whorish foreheads, eased that filthy Swarm; and being the last Emissaries of that false Prophet, undertook that Task: So, to confirm the truth of Erasmus speech, I will here relate one only proof thereof, 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 Mentz, called his Penitential; 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 Himself 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 clipped 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 himself of the fact, telling us in the margin, 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 Chalk.  
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 libraries of that worthy Knight, Sr Robert Cotton, and D. Ward, Mr 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, etc. 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 World, Contra quem (saith this Author) satis argumentatur & Rabanus in Epistola ad Egilonem Abbatem, & Ratrannas quidam libro composito ad Carolum Regem, dicentes all 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 Penitential; 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 foresaid 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, (sayeth 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.  
saint Ambrose, to show, that Personal Succession, is nothing, without Succession of Doctrine, sayeth, Petri hereditatem non habea●, qui non 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, 
De penit. dist. 1. c. potest.  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.  

Bell. lib. 2. de verbo, cap. 12. sect. dic● second.  Likewise, Bellarmine, (to establish the adoration of the Virgin Marie) he citeth Chrysostome, translating that place of Genesis, 3, 15. [Ipsa, She:] which Chrysostome hath plainly in the Greek masculine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Ipse, or be shall tread the head of the Serpent] understanding CHRIST, and not the Virgin Marie.  
Also, to prove the adoration of Relics, 
Bell. l. 2. the r●liq. c. 3. sect. 8. Ioha●n●s.  he citeth again the foresaid Chrysostome, saying, Tumulos Martyrum adoremus; whereas Chrysostome without any word of adoration, sayeth only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ●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 Wife) De muliere sacerdotis eligenda: that is, What a one for Wife the Priest should make choice of; without any more warrandable Reason than bare Alleadgeance, 
Bel. l. 1. de cler. c. 21. sect. alium.  Bellarmine saith, Legitur in codicibus melioribus, de muliere sacerdotio elegendi: that is, It is read in those Books that are better reform, (to wit, by Popish Transforming) of the Wife of the Priest that is to be chosen. Insinuating there-by, that howsoever he might have had a Wife before his Susception of Priesthood, yet thereafter he might not have any.  
In like manner, 
Bell. lib. 3. the pont. c. 7. sect. quod autem.  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 Host, & openly oppugn the Church of the saints: which (sayeth 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. Whereas Augustine's true words are these, only speaking of Satan's losing, Exibit a●tem, dictum est (saith he) in apertam persecutionem, de laceby 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.  
Moreover, when Pope Clements own Testimony in Eusebiu●, 
Eu●●b. l. 2. 〈◊〉. c. 1.  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 themselves the honour of Primacy, one above another; Bellarmine answereth, 
Bell. lib. 1. de pont. c. 26. §. ad testimonium.  That albeit in the Edition of Basill, of Ruffinus Version, (which is the oldest, and unsuspect) these forenamed 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 Party) the word of [Primacy] 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 Purge, & this, are cleared by our Adversaries.)  
Likewise, 
Bell. l. de confirm. c. 12. §. est quidem.  the same Bellarmine freely confesseth Pope gregory's Epistles to be cunningly corrupted, by Popish Episcopal Parasites, who would have Confirmation only to belong to Bishops; and therefore they have put in the foresaid Epistles, baptizandos, for, baptizatos: that is, Those that are to be baptised, for, Those that are baptised.  
The like corruption he confesseth to be in Pope gregory's Morals, 
Bell. lib. 1. de purge. c. 11. sect. secund●.  by those who affirming the Fire of Purgatory not to be material, and bodily, have put in, incorporeum, for corporeum: that is, Incorporeal, for, Corporeal.  
And when a Testimony out of Socrates is produced against the Antiquity of their forty days of Lent, 
Bell. l. 2. de bo●is oper. c. 15. sect. sed.  after that Bellarmine, without any warrant, or certainty, hath said only, Probabile est codicem Socratis esse corruptum: that is, It is likely, that Socrates book bathe been corrupted: he subjoineth, 
* sect. Itaque.  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 themselves, and compose their differs, saying, Itaque 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, than no discord shall be between Socrates and Cassian.  
Again, whereas the Author of the imperfect work upon Matthew, attributed to Chrysostome, in the 19 Homily of the old Edition 1487, hath Sacrificium panis & vini: that is, The offering of bread and wine: 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 sacramentary, 
Greg. oper. tom. 5. ●dit. Paris. 1505. col. 135.  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 whom 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, 
Liturgis. Pamel●●, tom. 2. p. ●14.  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, 
See also Aug. in Psal. 37, cited by Bell. l. 4. the purgee. 5. §. Aug. having for, em●̄dato, emenda●ri●.  which is already mentioned in this same Chapter, putting, Dignitatis, for, Potestatis; Honour, for, Power: whereunto the Reader, for inspection of the whole Forgery, may have his Recourse.  
By such fraudful Relation, then, of their Minds, 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 expurgatory Index, for, Visibiliter, fol. 1137, to be put Invisibiliter: And so, for founding their Usurpation, have sought so to confound the Truth; that if their own Mouths did not condemn those naughty Servantes, and their own Pens and Pains, 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 jesabels' Priests, that they had been rather Pleaders for Baal. And therefore we see, how necessary is that Caveat of Vincentius Lyrinensis, 
Vin●. Li●. de heres. c. 34. ●. 37.  That it is dangerous to commit the Trial of inveterate Errors, to the Wrytinges of ancients, (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 always, nor all kinds of Heresies, are to be impugned after this manner, but such as are new, and lately sprung up, namely, when they first arise, while by the straitness of Time itself, they may be impeded, from falsifying the Rules of ancient Faith, and before that their Poison spreading farther, they attempt to corrupt the Write of the Ancients. (Note this.) But far spread, and inveterate Heresies, (sayeth 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 Pack 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 maintainers of them hitherto, brag of their Universality, and Duration in the Church.    

CHAP. VII. How many under the Names of Fathers, Bellarmine acknowledgeth to be merely counterfeit, and this thorough the first five Ages, or Centuries of the Church.  
FIrst, Clement's 
* Anno 7●.  Epistles are such, for so he saith of the fifth, 
Bell. l. 3. de bonis oper. c. 11. sect. caterum.  It is sure (saith he) either that it is not his, or else by some mightily corrupted.  
The like he saith of his Recognitions, Lib. 5. de lib. arb. cap. 25. §. ad hunc.  
Also of his Constitutions, 
Baron. epit. ad an. 102. p. 72.  Baronius saith, that by all men they are counted counterfeit.  
Again, justinus Martyr, 
* Anno 163.  his Questions, are justly suspect by Bellarmine, 
Bell. lib. 4. de pen. c. 9 §. 〈◊〉.  to be counterfeit: seeing in the 82 Question, Origen is made mention of, who lived after I●stinus, more than an hundreth years and fifty.  
The very like is clear of Dionysius Areopagita, 
* Anno 70.  that he is likewise a counterfeit, as their own Laurentius Valla, by the like reason maketh good: to wit, because in his book, De divinis nominibus, Clemen● Stro●ateus is cited, who lived two hundreth years after Dionysius. And yet this is he, whom Bellarmine oft times citeth, to prove the most points of Popery, as their Hierarchy, Monastical life, Purgatory, and such like: but of whom Jerome maketh no mention of in his Book, De Viris Illustribus; which he would not have omitted, if any such had been acknowledged in his time, 
Act. 17.34.  (whose name especially had been enrolled in Scripture) and had been a famous Writer.  
In like manner, Bellarmine acknowledgeth Tertullian's 
* Anno 200. Bell. lib. 1. de Christ●, c. 10. ●. responde●.  Book, De Trinitate, not to be his, because the Sabellians are there refuted, who rose not in his tyme.  
For the very like reason also he declareth, that Cyprian 
* Anno 250.  his Explicatio Symboli, 
Bell. ibidem.  is not his, because Arrius, Eunomius, and Pbotinus, who were not borne in Cyprian's time, are by name refuted.  
Likewise, 
Bell. l. de confir. c. 5. §. author. & l. 2. de Euch. c. 9 sect. ●xta●.  he declareth, That the Sermons of the Cardinal Virtues of Christ, as also his Sermon of the Supper of the Lord, are not Cyprian's, but counterfeit.  
In like manner, 
Bell. l. de ●●nfir. c. 8. & l. 1. de penit. c. 10.  he suspecteth his Sermon of the Unction of holy Chrism; and the other, of the Ablution of Fear, to be none of Cyprian's, but to be merely counterfeit.  
As also, he declareth that Book, which is given out under the name of Ar●●bius, 
* Anno 300. Bell. l. 4. the amiss. gra. c. 9 sect. hic ver●.  Master to Lactantius, to be none of his, but a more recent Counterfeit.  
Moreover, Bellarmine declareth, that the Homilies on Leviticus, attributed to S. Cyrill, 
* Anno 430. Bell. lib. 4. de verbo, c. 11. sect. item.  are none of his, but a counterfeit, and of no Authority.  
Likewise, he suspecteth the Questions attributed to S. Basill, 
* Anno 370. Bell. l. 1. de amis. gra. c. 13. sect. respond●o.  to be none of his, but a miere counterfeit.  
The like sayeth Possevin, of the Questions attributed to Athanasius, 
* Anno 340. Possevin, apparat. sac. tit. Athanasius.  that they are mierlie counterfeit.  
In like manner, the same Possevin, showeth, that many Treatises attributed to S. Ambrose, 
* Anno 370. Possevin. in appara●●●. tit. Ambrosi●s.  are surely only counterfeities, as, De virtutum & vitiorum, conflictu, expositio fidei, libellus de sp. sancto, liber de concord. Mathei & Lucae; liber de poenitentia, ad poenitentiam ex●ortatio, de ●rigine & moribus Brachamorum, expositio in Cantica, & Epistola ad Demetriadem, ac opuscula. And as for his Commentaries on Saint Paul's Epistles, Bellarmine sayeth, 
Bell. l. 2. de lib. a●b. c. 14. sect. respondeo.  they are surely none of his, but counterfeit.  
As concerning Chrysostome, 
* Anno 400. Bell. lib. 2. the ●●ch. c. 22. §. Respondeo.  Bellarmine showeth, that those Books attributed to him, are counterfeit: to wit, his Commentary on the Psalms, 
Ibid.  and his Homilies on Matthew, called, Opus imperfectum: as also, that his Liturgy is counterfeit, appeareth hereby, because Prayer is made there-in for Pope Nicolas, who almost 300 years lived after Chrysostome.  
Of those works also that go under the name of Augustine, 
* Anno 410.  those he discards, as counterfeit: to wit, 1, 
1. Bell. l. 3. the sanct. c. 4. 2. Bell. l. 2. de sacram. c. 10. 3. L. 1. de extreme. unct. c. 4. 4 L. 2. de gra. 〈◊〉 l. arb. c. 3. 5. L. 1. de ●ap. c. 6. 6. L. 3. de penit. c. 9 7. L. 6. the amis. gra. c. 2. 8 L. 3. de Eccl. c. 6.  his Exposition of the Apocalypse: 2, his Questions upon the Old and New Testament: 3, his Book, De visitatione infirmorum: 4, his Book, De Predestinatione & gratia: 5, his Book, De Ecclesiasticis dogmatibus: 6, his Book; De vera & falsa poenitentia: 7, his Book called Hypognosticon, he pronounceth also suspicious: and last, his Book Contra Donatistas', he declareth to be corrupt.  
Besides the former also, Possevin declareth, that those Books following, attributed to Augustine, are none of his, 
Posseum, I●s. in appear. tit. August.  De vita eremitica, Epistola ad Cyrillum, Epistola 16, ad Bonifacium, Liber de Spiritu & anima, Liber de speculo, Liber de conflictu virtutum & vitiorum, item Liber de Antichr●sto. Also he showeth, that those are suspect, his Exposition upon the Gospel, and Epistles of john, his book De Pastoribus, De Ovibus, De Disciplina Christiana, De Homiliis, & De verbis Apostoli.  
Of those works in like manner, which pass under S. Ierome's name, 
* Anno 390. Salm. Ies●●● 2. Thess. 2. desp. 2. §. tertia spici●●.  Salmeron declareth, that his Notes and Commentaries on all Paul's Epistles, are counterfeit. Senensis likewise disclaimeth his Commentaries on the Proverbes, both for unlyknesse of Style: and that the Author on the 30 Chapter commenting, 
S●●en. app. l. 4. tit. Hiero●●mes.  allegeth by name S. Jerome, upon jeremy.  
Bellarmine in like manner declareth, that Book attributed to Eusebius Emissenus, 
* Anno 340. Bell. l. 2. de Euchar. c. 30.  to be a plain Counterfeit; which is clear by this, That he maketh mention there-in of the Pelagian Heresy, which was not broached long after his death.  
And for Eusebius Pamphylus 
* Anno 330. Di●t. 15. cap. Sancta.  History, as the Council of Rome defined it to be an Apocryphal writing, 
Bell. lib. 1. de pont. c. 26.  so Bellarmine likewise affirmeth it to be corrupt.  
Thus of the Fathers, of the first five Ages, in the primitive Church, we see, how many are confessed by our Adversaries, to be corrupt and counterfeit: and so, what unsure Warrant Men have to gather, or ground their Faith, on such Writs and Works. Which made their own Senensis ingenuously to confess, 
Senens. l. 4. in titulis patrum.  saying, Incertum est quid definiant Patres, idque propter libros suppositios, qui falso Patribus ascribuntur, etc. Et propter foedissimas corruptelas quae eis inscribuntur: that is, It is uncertain, what the Fathers define, and that both for the counterfeit Books, which falsely are ascribed unto them, as also for the most filthy Errors that are insert into them. More of which bastardly Brood, who pleaseth to see, he may behold in the foresaid Senensis, and Possevin's apparatus; and especially of late, in Master Cook, an English Man, an Army of such discovered, bred most of them in the Braynesicke Pates of idle Monks, and forged on the Anvil of doting Superstition, for building up of Babel, and opposing the Truth: And like that Harlot before Solomon, who would have Mothered her dead Child upon her, who truly did owe the living; So have they Fathered their bastardly Brood, upon the LORD'S Worthies, as if they had been their legitimate seed, and brought them within the Sanctuary, Vt ementitis titulis fidem authoritatémque erroribus suis conciliarent, (as sayeth Senensis:) that is, That by their counterfeit Titles, they might conciliate trust and authority unto their own Errors: and which practice, of bringing up such deluding counterfeities, for true samuel's, 
Erasmus, declare 91. ad censur. theolog. 〈◊〉.  Erasmus shows was so rife in the time of the seventeenth General Council, when Error began to prevail, that he sayeth, Scatebant omnia libris falso celebrium virorum titulo commendatis: that is, All places were full of Books, set forth under the false Title of excellent men's Names. The Devil having begun this Practice, even in the Apostles own times, when the Mystery of Iniquity began to work, which made the Apostle Paul to be therefore so careful, 
2. Thess. 2.3.  to fore-warne the Thessalonians, That they should not be deceived, neither by word, or alleged Tradition, nor by Writ, as from him, that is, by counterfeit Epistles in his name, to believe the Lord's Day to be then at hand. And which Practice, we see, continued after the Apostles days most perniciously: Therefore the Arrians wrote a Letter to Constantine, under the name of Athanasius: the Eutychians also a Letter, against Cyrillus Alexandrinus, being dead, under the name of Theodoret: and the Mani●heans, and others, many Books; some Fathered on Adam, some on Enoch, ●ome on the Apostles, and Disciples of Christ, and some on Christ Himself; who were rejected, (as Augustine sayeth) Non quod eorum qui Deo placuerunt reprobetur authoritas, sed quod ista non credantur esse ipso●um: that is, Not that the authority of such Men, 
Aug. l. 18. de 〈…〉 38.  who have pleased God, is rejected; but because it is believed, that those are not the works of such Men, but of other men (sayeth Beda) under those men's names. 
Beda, in Epist. judae.  But the last, though not the least, crafty Counterfeyts, and Corrupters, that ever Satan prevailed by, for erecting his kingdom of Darkness, and a Throne to the Vicar of his Power, was that Locust brood, which came out of the bottomless Pit; 
Revel. 9  even that numerous and noisome swarm 
* See Bell. de scrip. Eccl. ad an. 396.  of Monks, & other Popish Clergy: to whom I may say, as Jerome said to Ruffinus, for pressing to substitute a certain Arrians Book, for Theophilus' Martyr, In the Day of judgement, consider what they will answer to the Complaints of such holy Men, Whose Reverend Names they have so Roguishlie abused, unto most wicked purposes.   

AN APPENDIX, For discerning of Counterfeyts.  
FIrst, there are 30 Epistles, or thereabout, of ancient Roman Bishops, obtruded unto us, for the Pope's Supremacy, and other Popish Errors, which to be altogether counterfeit, hereby may be known.  
1. By the matter contained in them, of pleading for Supremacy, which was never so much as once thought upon by those holy Bishops, as their own Duaren, 
Duaren. l. 3. de saer. Eccl. m●nist. c. 1.  out of ancient Records, testifieth, and concludeth, saying, Nec dubium est quin vetustiores, sancteor●sque urbis Romae Episcopi, sede Ecclesiaque propria contenti, ●e●quis Episcopis Ecclesiarum ipsis commissarum liberam administrationem reliquerint, quasi urbis unius magis quam orbis Episcopi: that is, It is no doubt, but that the more ancient and holy Bishops of Rome, contenting themselves with their own proper Seat, and Church, did leave to other Bishops the free administration of their Churches in like manner; as being Bishops rather of one City, than of the whole World, (to wit, by the new, and now claimed universal Supremacy.) A Pope of their own testifying likewise, 
Aeneas Silvius, alias P●us, 2. Epist. 22●.  that before the Council of Nice, small respect was had to the Church of Rome, but every Bishop lived to himself: 
Duaren, l●co supra cit. Cusan. concord. l. 2. c. 12.  and as the same Duaren, and Cardinal Cusanus testifieth, it being but later, that the Bishops that succeeded those, did far transgress those limits of ancient Moderation.  
Next, those Epistles are farced with the injunction of an heap of Ceremonies, which were not, not only in their times heard of, but a long time after in the Church of CHRIST, 
Aug. Epist. 119. ad la●●●●rium, B. Rhenan. an●ot. in T●rt. de corona 〈◊〉 Sa●n. I●s. tom. 9 tract. 32. p. 253.  as Augustine, and Rbenanus witnesseth: and the reason where-of, their own Salmeron giveth to be this, Quia primitivi magis essentialibus fid●i plantandis, quam ceremoniis vacabant: that is, Because the primitive Bishops did vake more, and ●ooke care to plant the essential Doctrines of Faith, than to plant Ceremonies in the Church of CHRIST.  
2. By the manner, or form of speech used in them, as by a clear Shibboleth, they may be discerned counterfeit; being written in such a barbarous sort of Diction, which was no ways to be heard, especially amongst such learned Bishops, as then were in Rome; the Latin Language in those times being there (as it were, at the Fountain head) pure, terse and neat, in the mouths of all Men.  
3. Their Style is all one, which never happeneth to be so, without diversity, amongst diversity of W●●ters, except these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only: who were the Spirits Pen men, of Sacred and holy Scripture, where one was only Indyter, although the Scribes were divers.  
4. There is no alleadgeance of them, in the most famous Counsels, by any Roman Bishops, or their Deputies, where either Laws were made against any such Supremacy, as in the Counsels of Constantinople, Chalcedon, 
Council. Const●●t. c. 5. Con●l●. Chalked 〈◊〉 16. Concil. Ephes. c. 6.  and Ephesus, or where hottest contestation was for any such; either by the Bishop of Rome, for himself, as in the fact of Zozimus, at the Council of Carthage, or in the impugning the usurpation of it by another, as in the writings of Gregory is apparent, against the Patriarch of Constantinople.  
5. There is no mention of those Epistles in the works and writings of the most ancient and primitive Doctors, that either lived then, or a long time thereafter, in the first 400 years, & above: which doubtless, if any such had been, they had not escaped so their notice, nor they omitted somewhere, and upon some occasions, to made mention thereof.  
secondly, for discerning between the true wrytinges of Fathers, and those that are counterfeit, and palliate under their names.  
1. The diversity of the Style, discovers the diversity of the writers, to a judicious Remarker; so that, as Augustine speaketh of Cyprian, 
Aug. Epist. 48.  saying, Cypriani stylus habet propriam quandam faciem, qua possit agnosci: that is, Cyprian's Style hath a certain proper Face, or resemblance, where-by it may be known: Even so, the very like may be said of others. And by this Note of Cognisance, Bellarmine himself maketh sequestration, of sundry Patches, from the other Works of ancient Writers, whose name they pretend.  
2. The gross Slips, which are found in those counterfeit Additions show, that they go masked only, under false Titles, which proceedeth from Ignorance, or neglect of computation of Time's: and those Slips are either in nomination of persons, or recording of Heresies, or mentionating of Actions.  
By the first sort, are discovered, justinus Questions to be none of his, because in the 82 Question, mention is made of Origen, who was not borne an hundreth and odd years after. So is Dionysius Areopagita, dignosced to be counterfeit, in hi● Book, De Divinis nominibus; Clements Stromateus being cited, who lived not 200 after. So is Chrysostome's Liturgy, Pope Nicolas being made mention of there-in, who lived almost 300 years after. So are Eucherius Commentaries, wherein he citeth Gregorius, who lived 100 years thereafter. As also, so are judged saint Ambrose Epistles: in the 82 whereof, mention is made of Venice, which was not builded, nor begun, long after his death.  
By the second sort, are discovered, Cyprian's Exposition of the Creed, to be none of his; Because Arrius, Eunomius, & Photinus, Heretics, who were not borne in Cyprian's time, are by him refuted. So is that book of Eusebius Emissenus, dignosced to be counterfeit; wherein he maketh mention of the Pelagian Heresy, which was not a long time broached after his death. In like manner, saint Ambrose Epistles are discovered, to be of the same Stamp, wherein the same Heresy is mentionated: which unto saint Ambrose was utterly unknown. And Tertullian's book, De Trinitate, is made to march in the same Rank; Because the Sabellians are there refuted, who rose not in his tyme.  
By the last sort, is that Epistle of Pope Clement, 
Bell l. 3. debo●. 〈…〉 sect. 〈◊〉 rum.  to S. james, B●shop of jerusalem, by Bellarmine himself thus proven to be counterfeit; Because saint james died seven years before saint Peter's death; after whom Clement then only succeeded: and therefore being Bishop seven years after the death of saint james, could not therefore as Bishop of Rome written to Saint james, who had died (as said is) seven years before.  
Another notable Example I will set down, How that counterfeit Letter, 
〈…〉 206.  of that notable Popish Impostor, as written by saint Cyrill, Bishop of jerusalem, unto saint Augustine, touching the Miracles of saint Jerome, is clearly discovered. This counterfeit Pedlar, sharply taxeth the Grecians, for their denial of Purgatory, saying, These wicked Sectaries did also maintain, That there was no place of Purgatory, wherein the Souls, which had not done full Penance for their sins in this world, might be purged, (sayeth he.) Then he telleth a Tale, how Saint Jerome, being at that time after his death with God, for the confutation of this New-sprung-up Heresy, raised up three Men from the dead, after that he had first led their Souls into Paradise, Purgatory, and Hell: to the end, that they might make known to all men, the things that were done there. Now remark, that saint Cyrill, who is made the Relater to saint Augustine, of this Miracle, which saint Jerome wrought after his death, died before saint Jerome, the space of 30 years, (as is known to every one, who knoweth the History of those times.) And so he maketh saint Cyrill to write 30 years after his death; as if he had been the Survivor of saint Jerome: whereas, on the contrary, saint Jerome was his Survivor so long after. And therefore, it would have fitted him, rather to write of any thing, that fell forth after the death of saint Cyrill, than saint Cyrill to have related, what befell after the death of Jerome. And yet, notwithstanding of the palpableness of such Forgery, 
Suarez, in 3. part. Thomae. tom. 4. disp. 45. sect. 1.  Suarez is not ashamed, to bring such Baggage as this, in the clear Noonday, to purchase Credit of Antiquity, to their new Staple of Purgatory: while as their own B. Fisher, plainly proclaimeth, that it is but Sero cognitum & receptum: that is, That it is but of late only known, 
Ross●ns. adv. Luther. art. 18. p. 314.  and received in their catholic Church: De quo apud priscos illos, nulla vel quam rarissima fiebat mentio, sed & Graecis ad bunc usque diem non est creditum Purgatorium esse: that is, Of the which (saith he) there is no mention at all in the Ancients, or if there was any, it was most seldom; and even unto this day, the Grecian Church believeth no Purgatory. And yet remark, how this Impostor would have clear mention made thereof, in a most ancient Doctor, and a Grecian Father to patronise, what the whole Grecian Church hitherto ever did reject.  
3. The contrariety that is found in the writings of Ancients, discovereth clearly, that many things go under their names ofttimes, whereunto they were never accessory: and by this Bellarmine himself proveth, that pretended Epistle written by Pope Clement, to S. james the Apostle, to be a plain Counterfeit; it being maintained there-in, That all things should be common: which elsewhere S. Clement had refuted. And therefore, Quis credat ea à S. Clement Christianis tradi, 
Bell. l. 3. de bonis oper, in part. c. 11. §. caterum.  (saith Bellarmine) quae ipse idem alibi à Faustiniano ethnico refutavit? that is, Who can believe, (saith he) that such things were taught unto Christians by S. Clement, which he himself elsewhere did refute, against an Heathen Faustinian?  
4. The Application also of the pretended writings of the most ancient Doctors, unto those times wherein they lived, will serve much likewise, to discover such Counterfeyts, which march insidiouslie under wrong Colours: as when we see them made Patrons of Errors, which were never hatched, nor durst peep out, in the Sunne-shyne of those clear Days: as namely, 
Bell. lib. 1. de sanct. c. 19 Bell. lib. 1. de purge. c. 6. Bell. lib. 2. de mon. c. 27. Bell. ib 3. de Euchl c. 2. Bell. l. de b●pt. c. 25. Bell. lib. 2. the pont▪ c. 14.  Dionysius, the Areopagite, in the Apostles times, to maintain the Invocation of saints, and Purgatory: Martialis, the Disciple of Christ, to maintain forced Continency in the Clergy: justinus Martyr, to maintain Transubstantiation, Unction in Baptism, and Papal Confirmation: and Clements, the very Successor of Peter, immediately, to stand for the Supremacy: with many such, which the purity of those primitive times, together with the deposition of after Records, and History, joined oft times with the very confession of our Party, declareth, and discovereth manifestly, their Forgery.   


CHAP. VIII. 1. How the Romanists adduce the Testimonies of Fathers, against us as true; whom not withstanding themselves else▪ where do pronounce Cou●t●●f●yt.  
IT 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 cunningly brought out of him, so many Testimonies, against the true Orthodox, in the Point of Man's natural Ability, & Perfection; that saint Jerome testifieth of him, 
Hieron. Epist▪ ad T●siphontem.  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 Whore of Babylon: His practi●e being there-in, like that whereof Lucretius speaketh; 
Ac veluti pueris absynthiatetra medentes  
Cam dare conantur, prius oras pocula circum  
Contingunt, dulci mellis flavoque colore.   
That is: 
Like those, for Cure, who give to Babes  
Fell Wormwood to drink out,  
With yellow & sweet Honey first,  
They stroke the Cup about.   
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.  

A  
First, Arnobius is adduced by Bellarmine, against us, in the matter of freewill, 
1 Bell. l. 5. the great. & l. arb. c. 26. §. 21.  as a most ancient Father: but is disclaimed elsewhere by him, as a myere Counterfeit, and Novice. 
2 L. 4. the amis. gra. c. 9 §. hic vero.   
Next, Abdias his Works, are cited by Bellarmine, for Monastical life: 
3 L. 2. de m●n. c. 27.  and yet he confesseth, that the Learned of their own Church, hold the same for counterfeit. 
4 L. 2. de bon▪ oper. c. 24. §. s●d.   
Again, Amphilochius his Vita S. Basilii, is cited by Bellarmine, to prove, That under the Spece of Bread only, the Eucharist of old was had to the Sick, 
5 Lib. 4. 〈◊〉 Euch. c. 24.  and for proof of Papal confirmation: 
6 L. de confiz. c. 5.  and yet elsewhere, without any doubt, he pronounceth that book, to be a false Counterfeit. 
7 Bell. descrip. Eccl. ann. 380.   
Likewise, Athanasius Sermon, De Sanctissima Deipara, is cited by Bellarmine, for Invocation of saints, 
8 Bell. l. 3. de Sanct. c. 16.  but is declared by Baronius, to be a miere Counterfeit. 
9 B●r●n. tom. ●. ann. 4●. num. 19   
So is the 82 Epistle of saint Ambrose, cited by Bellarmine, for the Vow of single life: 
10 Bell. lib. 1. de Cler. c. 16.  yet Possevin granteth, that it is none of Ambroses'. 
11 Possevin▪ ●pp●r. verb. Ambrose.   
In like manner, Anselmus is cited by Bellarmine, for Purgatory, 
12 Bell. l. 1. de purge. c. 6.  for Real presence, 
13 Lib. 2. de Eu●●. c. 36.  for the Virgin's immaculate conception, 
14 L. 4. the amis. gra. c. 15.  and for freewill: 
15 L. 5. de gra. & l. arb. c. 26.  and yet Possevin showeth, that one Herveus Natalis, who lived only 250 years since, is the writer of those Commentaries, falsely attributed to Anselmus. 
16 Possev. appar. ver●o Herveus.   
Moreover, Anacletus Epistles are cited by Pighius and Stapleton, for the Supremacy, 
17 Pigh. Hierar. l. 6. c. 6.  and yet Cardinal Cusanus pronounceth them, but miere forgery. 
18 Cusan. concord. cathol. l. 3. c. 34.    

B.  
Again, Boniface second Epistle, is cited by Pighius, Harding, Stapleton, and Turrecremata, to prove, that the African Council submitted themselues to the Pope: 
19 Tur. ●l●mma de Eccl. l. 3. c. 49.  yet Bellarmine declareth, that this Epistle is but suspicious, and counterfeit. 
20 Bell. l. 2. the pon●. c. 25.    

C.  
Likewise, Bellarmine citeth Cassianus, as a very ancient Father, in the matter of Prayer, 
1 Bell. lib. 1. de bon. oper. c. 2.  of Popish Satisfaction, 
2 Liv. 4. de po●n●t. cap. 9  of justification, 
3 Lib. 1. de justis. cap. 13.  and set fasts 
4 L. 2. de bon. oper. cap. 2.  against us: & yet he acknowledgeth, that Book elsewhere, to be but Apocryphal, and counterfeit, 
5 Lib. 6. the great. cap. 4. §. accedat.  and condemned as such, in a Roman Council, under Pope Gelasius.  
In which Council in like manner, was the Canons of the Apostles, declared to be such also; 
6 Grat. dist. 15 cap. sancta.  and yet as the true Canons of the Apostles, are they cited by Bellarmine, for proof of Easters observation, 
7 B●ll. lib. de Sanct. cap. 12.  and Papal Confirmation. 
8 Lib. 2. de Confir. cap. 8.   
Likewise, Bellarmine citeth that Sermon, De ablutione p●dum, as S. Cyprian's, against us, to prove the indelible Character of holy Orders: 
9 Bell. lib. 1▪ the Sa●. ●rd. c. 10.  and yet elsewhere he pronounceth the same, Apocryphal. 
10 Lib. 1. de p●●n●t. c. 10.   
So are Pope Clement's Epistles cited by Bellarmine, for the Supremacy, 
11 Lib. 2. the pon●. cap. 1●.  reservation of the Sacrament, 
12 Lib. 4. de Euch. cap. 5.  and Popish Confirmation: 
13 Lib. ●. de confir. cap. 3.  and yet elsewhere he showeth, that it is uncertain who writ them: 
14 Lib. 2. de p●nt. c. 7.  and some he proveth clearly, to be mierlie counterfeit. 
15 Lib. 3. de bon. oper. c. 11.   
Of the same Stamp he acknowledgeth Calixtus Epistle, the first of Clement's, the third of Anacletus, the first of Anicetus, the first of Victors, the first of Zepherius, the second of Calixtus, the first of Lucius, and of Marcellus, the third of Eusebius, and the first of Melchiades, and Marcus, which notwithstanding are all adduced, by him and others, ordinarily to prove the Pope's Supremacy. 
16 Lib. 2. the pont. c. 14. §. ad ha●.   
Under the same Colours also marcheth Cornelius Epistle, cited by Bellarmine, for prayer to the Dead: 
17 Lib. 1. de Sanct. c. 19  which Baronius declareth assuredly to be but falsely fathered. 
18 Baron. 〈◊〉. to●. 2. an. 221.   
Also, that Book, De Cardinalibus operibus Christi, is cited by Bellarmine, as Cyprian's, for Transubstantiation, 
19 Bell. l. 3 de Euch. c. 20.  and by sundry others, for other points of Popery: and yet he elsewhere clearly disclaimeth the same, as a crafty counterfeit. 
20 Lib. 2. the confir. c. 6.   
In like manner, is that Epistle written to S. Augustine, of S. Ierome's Miracles, cited as S. Cyrils', (as I showed before by Suarez) and by Eckius, for Purgatory, 
1 Eck. ●om. 2. d●m. ●. advent.  and by others, for the Real presence, and worshipping of Saints: which Possevin notwithstanding, and that which is before discovered, declareth to be a gross Forgery. 
2 Poss. appar. 1. Aurelius Augustinus.    

D  
Again, Bellarmine citeth Dionysius Areopagita, for Invocation of saints, 
3 Bell. l. 1. de sanct. c. 19  Purgatory, 
4 Lib. 1. de purge. c. 6.  and Monastical life, 
5 Lib. 2. de mon. c. 5. Rhem. in Act. 17.34.  etc. And this is that famous S. Dennice (say the Rhemists) who proveth plainly almost all things that the Church now useth in the ministration of the holy Sacrament, and affirmeth, that he learned them of the Apostles: giving also testimony for the Catholic Faith, in most things now controverted, so plainly, that our Adversaries have no Shift, but to deny this Dennice to have been the Author of them. And yet, what sayeth their own Bellarmine of this book? It is uncertain at all, (sayeth he) if that book be saint Dennices, whose name is pretended. 
6 Bell▪ lib. 2. de. confirm. cap. 7. §. ●am.   
Likewise, Damasus Pontifical is cited by Bellarmine, to prove, that Election of Bishops, only belongeth to the Pope, 
7 Lib. 1. de Cler. cap. 8.  for Chrism in Baptism, 
8 Lib. 1. de bapt. cap. 27.  for Images, 
9 Lib. 2. de Imag. cap. 9  and Ceremonies of the Mass: 
10 Lib. 2. the Miss. cap. 14.  and yet he sayeth elsewhere, that it is notorlie known, that Damasus was never the writer of that book, but Anastasius only, the master of the Pope's Library. 
11 Bell. de Scrip. Eccl. ann. 367.   
Damascen in like manner, his book, De iis qui in fide migrarunt, is cited by Bellarmine, for the proof of Purgatory, 
12 Bell. lib. 1 de purge. c. 6  and yet elsewhere he disclaimeth the same, to be Damascens at all, and sayeth, that most easily the same may be proven. 
13 Lib. 2. the purge. c. 8. §. prima.    

E  
Again, Eusebius his third Epistle is cited by Bellarmine, for the Supremacy, 
14 Lib. 2. the pont. c. 14.  and yet he professeth, that it is nowise certain, who is the writer thereof. 
15 L. ●. de confir. c. 7.   
Eucherius Commentaries also, on Genesis, and the Kings, are cited by Bellarmine, for freewill, 
16 L. 5. de gra. & l. arb. c. 22.  and the Mass: 
17 L. 1. de missa. c. 6  but he declareth elsewhere, that those cannot be Eucherius books, seeing he oft times citeth Gregory, who lived not an hundreth years after. 
18 Bell. de scrip. Eccl. ann. 440.   
In like manner, Eusebius Epistle of the death of saint Jerome, is cited by Peresius, for Transubstantiation, 
19 Peres. de trad. part. 2. f. 1●8 b.  and by Durandus, for the adoration of the Host: 
20 Dur. de r●tib. Eccl. l. 2. c. 40.  and yet this Epistle not only (saith Bellarmine) doth it manifest the Novelty thereof, but also both Ignorance and Deceit. 
1 Bell. de scrip. Eccl. an. 390.1. Hi●ronymus.    

F.  
Again, Fabianus Epistle is cited by Bellarmine, to prove Traditions, 
2 Bell. l. 1. de verb. c. 16.  and by the Rhemists, to prove Transubstantiation; 
3 Rhem in act. 8.10.17.  but that this Book is counted counterfeit, and Apocryphal, Bellarmine elsewhere clearly granteth unto us. 
4 Bell. l. 2. the confir. c. 8. §. secun●o pre●. ex council    

G.  
Gregory Nyssen, his 8 books, De Philosophia, are cited likewise by Bellarmine, for Freewill, 
5 Bell. l. 4. de gra. & l. ar●. c. 14.  & yet elsewhere he confesseth, that they look no ways like such a man's books. 
6 Bell. de script. Eccl. an 380.   
So are Pope gregory's Epistles frequently adduced, to prove, that Sacraments confer Grace, Ex opere operato, 
7 L. 2. de sacram. c. 7.  for Popish Confirmation; 
8 L. 2. the confirm. c. 3.  and that Concupiscence, after Baptism, is no Sin: 
9 L. 5. the amiss gra. c. 8.  and yet he confesseth elsewhere, that they are corrupt and vitiate. 
10 L. 2. the confi●. 12.  And Possevin declareth also his book on the Canticlos, to be a miere counterfeit, which Bellarmine citeth for the foresaid Confirmation. 
11 Possiv. appar. ●. Greg. Mag.    

H.  
Again, Hegesippus book is cited by Bellarmine, to prove Peter's being, 
12 Bell. l. 1. de co●fir. c. 3. & 8.  and dying at Rome: 
13 L●●. 2. the pont. c. 3.  and yet Baronius testifieth, that this book is a plain counterfeit. 
14 Bar. ann. tom. 2. a●. 167. num. 15.   
So are Hermes works, called Pastoralis, cited by Coccius, for the Angel Custos, and for Purgatory: 
15 Cor. ●om. 2. l. 7. art. 5.  but Possevin declareth, that by the most Learned it is discovered, and declared a Counterfeit. 
16 Possev. appar. 1. pastor.    

I  
In like manner, justin Martyr, his Questions are cited by Bellarmine, for Unction in Baptism, 
17 Bell. lib. de bapt. c. 25.  for Papal Confirmation, 
18 Lib. de co●fir. c. 5.  and Transubstantiation; 
19 Lib. 3. de Euch. c. 2.  but elsewhere he declareth them, no ways to be justine Martyr's, but a more recent counterfeyts. 
20 Lib. 1. de sanct. c. 4. §. tertius.   
So also is Saint james liturgy alleged by ●ellarmine, for the Mass, 
1 L. 1. de miss▪ c. 18.  whereas the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used there-in, which began after Origen's days, (as witnesseth Senensis) 
2 Senen bibl. l. 4.1. Origenes.  as also the commemoration of Confessors therein, which was far later in Sylvester's days, as testifieth Pope Innocent the third, 
3 In●●●. ●. de mis● r. mis●● l. 3. c. 10.  showeth clearly, that it is a counterfeit.   

L  
Again, Lucius Epistle is cited by Bellarmine, to prove the Pope's Supremacy, 
4 Bell. l. 2. the 〈◊〉 c. 14.  and his Infallibility: 
5 Lib. 3. de 〈…〉 5.  and yet he affirmeth clearly, that there is such a doubt, who is the writer, that he dare not assuredly pronounce, that Lucius was the Author. 
6 L. 2. the pont. c. 14.   
Likewise, he citeth Lactantius Verses, De Passione, for Adoration of the Cross, 
7 L. 2. de Imag. c. 28.  and yet elsewhere he confesseth, that the Author of those Verses, and of the other, on the Resurrection, is not surely known. 
8 L. de script. Eccles.   
In like manner, Linus works are cited, by Coccius, for Apparition of Souls, & establishing of Purgatory: 
9 Coc. tom. 1. l. 5. the s●nct. art. 9  and yet Bellarmine declareth, that both Prochorus, (which some cite) and Linus works, are but false, and counterfeit. 
10 Bell. l. 2. the pont. c. 9 §. sed.    

M  
Again, Marcus Epistle is cited by Bellarmine, for the Pope's Supremacy, 
11 B●ll. l. 2. the pont. c. 14  and Infallibility: 
12 I●b. 3. the pont. ●. 5.  and yet he granteth elsewhere, That it is most sure, that the same is counterfeit. 
13 Bel. de scrip. Eccl. a●●. 340. & 1145.   
So doth he cite Marcellus, and Melchiades Epistles, for the same Supremacy: 
14 Lib. ●. de pon●. c. 14.  but granteth elsewhere, that he dare not say assuredly, that they are theirs. 
15 Ibidem.    

O  
In like manner, Bellarmine adduceth Origen's Homilies on the Gospels, for popish Real presence: 
16 Lib. 2. d● Euch. ●. 8.  but anon he disclayme●h them elsewhere, and sayeth, they a●e none of Origen●. 
17 Bell. de scrip. Ec●l.   
So are his Homilies, on the Psalms, cited by Bellarmine, for the same former point, and Auricular Confession: 
18 L. 3. the pe●●●●. 7.  and yet he freely confesseth elsewhere, that it is in doubt, who is the Writer. 
19 L. de s●ri●t. Eccles.    

P  
Again, Primasius Commentaries on the Hebrews, are cited by Bellarmine, for popish Carnal presence, 
20 Lib. 2. de Euch. c. 31.  & Sacrifice of the Masle: 
1 L. 1. de missa. c. 6.  and yet Salmeron showeth, that Primasius never wrote them, but Haymo, a late bishop in Germany. 
2 Sal. tom. 1●. disp. 10. in Ep. Paul●.    

V  
In like manner, Vrbanus Epistle is cited by Bellarmine to prove Confirmation: 
3 Bell. l. 2. the confir. c. 7.  and yet he professeth, that it is nowise sure, if he be the Author of this Epistle, or if it be a Counterfeit. 
4 Ibidem. §. ad haec.   
The Rhemists also, how no less impudent they are, than others, in obtruding to the Readers of the Rhemish Testaments, false Counterfeyts, for famous Fathers: and so seducing simple Souls, make them, in the golden Cup of pretended Antiquity, to drink only the giddy Wine of superstitious Idolatry, let these few Examples, in place of many, testify.  

Rhem. in Act. 17.34.  First, they obtrude the book of Dionysius Arcopagita, as making in all the points of Popery, almost al-to-gether for them: which he learned (say they) from the very Apostles. And yet, 
Bell. l 2. the confir. c. 7. §. j●m.  besides Bellarmine's confession, of the uncertainty of the Author, it is clearly proven, even by their own side, and the book itself, that it is but a rank Counterfeit, as may be seen in our seaventh Chapter.  
Likewise, 
Rhem. on A●●. ●. 10.17.  for Popish Confirmation, they produce Pope Fabianus Epistle, which Bellarmine telleth them clearly, 
Bell. l. 2. the confir. c. 8. §. s●cundo.  is accounted by sundry, to be counterfeit.  
Again, they bring in Ambrose 82 Epistle, 
Rhem. on 1. Cor. 15.32. Possevin. appar. ●. Ambrose.  for the merit of Fasting, which their own Possevin declareth hereby, to be a miere Counterfeit; Because there is made mention in that Epistle, of Venice, which was not founded long after saint Ambrose death.  
In like manner, saint Jerome on the Epistles, 
Rhem. on R●m. 3.20.  is cited by the Rhemists, for justification by Works: and yet Bellarmine telleth them, 
Bell. l●b. 4. de verbo c. 5. §. Hu.  That this book is a shameless Counterfeit; and hath for its Author, rather the Heretic Pelagius, than such an holy Father.  
So are Chrysostome's Homilies, upon Mark▪ 
Rhem in Math. 3.1.  cited by the Rhemists, to prove the Antiquity of their Monkish Orders: and yet Bellarmine testifieth, 
Bell. de scrip. Ecel. an. 396. ☞ Note▪  That they are none of Chrysostome's, but some simple Monke's.  
Augustine likewise, De Ecclesiae dogmatibus, 
〈…〉 1. Cer. 11.28. B●ll. lib. 1. de bapt. cap 6. §. Nota. M. de Castro. her. 10. tit. baptis.  is cited by the Rhemists, for Auricular Confession: and yet both Bellarmine, and Alphonsus de Castro, denyeth it to be Augustine's, but a crafty Counterfeyts.  
So is Augustine, De fide ad Petrum, cited by the Rhemists, 
Rhem. ●n 1. ●or. 7.9.  to prove, that they are damned, who marry after the Vow of Continency: and yet Bellarmine declareth, 
Bell. de scrip. Eccl. an. 420.  that it nowayes appeareth unto any, to be a book of Augustine's.  
And again, Augustine's Questions on the Old and New Testament, are cited by the Rhemists, 
Rhem. on Math. 17.27.  for Papal Supremacy: and yet this book is neither Augustine's, (sayeth Bellarmine) nor yet any Catholic Author's. 
Bell. de gra. prim: homi●●s. c. ●.   
We may, concerning such counterfeit Stuff, therefore, safely conclude, whereof at all occasion these Merchands of Babel by Voice and Writ are such deceitful Ventures: even as Bellarmine sayeth of Linus forged History, 
Bell. lib. 2. the pont. c. 9  Historia Lini verè conficta est, & si conficta, non est ullius authoritatis: that is, The History of Linus, is truly a forged Counterfeit; and if it be forged, it is not of any authority at all. Even so may we say of all such Pedlar Trash, (a view of some whereof, we have laid open to judicious Eyes) that this one Censure may pass on all the Pack, to send them packing for ever out of open sight; seeing the most part of that which they adduce of humane Testimony, and obtrude against the Truth, under colour and pretext of Venerable Antiquity, proveth plainly but crafty Counterfeiting, and obscure Forgery: therefore, by their own Verdict, we pronounce their Doom, That they are unworthy of Credit and Authority. Neither marvel we, 
Revel. 9  that those Locusts, who are said to have counterfeit Crowns on their heads, had likewise of old such counterfeiting Conceits in their heads; and like Babel's workmen, that they have been so busy, in the Night time of Darkness, to prepare so much Stuff, for those Merchands of Babel now: who for repairing the Ruins of their rottering Kingdom, and the imparing and impeding the Growth of the Gospel of Light, are no less busy in venting, than they were at any time in inventing the same: their Master busily bestirring himself in his servantes, because his Kingdom is near an end. Upon both which sorts of his Supposts, there can no juster Sentence pass in this purpose, than their own Fellow Parsons pronounceth in such case, 
Parson. de trip. convers. Angl. pars 1. c. 4. p. 86.  Nebulones esse perditissimos, non solum qui opera spuria claris ascribunt aut●oribus, verum eos etiam qui pro veris & genuinis obtrudunt: that is, That they are most damnable Villains, not only (saith he) who ascribe counterfeit works, unto famous Authors; but likewise they who obtrude them unto any, for true and upright Wrytinges.    

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.  
1. Disclaiming some, as counterfeit.  
2. Alleging of others, That perhaps only they are so.  
THE Rhemists call this an old Trick of Heretics, 
Rhem. in Act. 17.34.  when they were pressed with the Testimonies of ancient Fathers, to deny that those were the Authors: but some others, of a later age, 
Rose-w●●d dissert. de fide hereticis servanda c. 17. p. 191.  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, 
Hard. respon ad provoc. ●uc●l: art. 1.  Evasionem (saith Harding) omnium miserrimam, & à ratione & 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 career, 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, 
B●ll. li●. 1. de p●nt. c. 10. §. terti●s. Rhem. on 1. Tim. ●. 15. Bell. lib. 1. de Euch. c. 13. §. Denique  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, 
L. 2. de Euch. c. 14. §. Diluimus.  they are not S. Ambroses'.  
Again, 
L. 1. de v●●bo c. 14. sub fi●em. L. 2. de missa c. 12. §. Ad locum.  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, 
L. ●. de gra. & l. arb. ●. 26. L. 4 the amis gra. c. 9  against us, in the matter of freewill: but disclaimed elsewhere, when he maketh against him, as 〈…〉 and a miere counterfeit.  
In like manner, Augustine's Questions, on the Old and New Testament, are produced against us, as Augustine's own work; 
L. 1. de missa c. 15. sect. ●. And.  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, 
L. ●. de missa. c. 2. sect. Ex Latin●●.  as counterfeit and heretical, when we prove out of the same, That Sacraments confer not Grace, 
Bell. lib. 2. de Sacr. c. 10. sect. Resp.  Ex opere operato.  

Bell. lib. 1. c●. §. quant●m. L. 3. the justif. c. 7. §. 5. Basil.  Likewise, Bellarmine citeth S. Basill's Questions, to prove Monastical life, and a man's incertainty of his own Salvation: but when we urge against them those same Questions, against their Distinction of Sin, into Venial and Mortal, he disclaimeth that book to be saint Basill's, 
L. 1. de amis. g●a. ●. 13. §. Resp.  but one Eustatbius Sebassenus, a condemned heretic.  

●. de Euc●. ann●.  Moreover, Bellarmine adduceth saint Cyprian's Sermon, Le ●oena 〈…〉 points of Popery, 
L. 2. de missa. c. 2. §. ex lati●.  as Transubstantiation, the Sacrifice of the Mass, and Purgatory, etc. And yet, when the same is objected against their Mutilation of the Sacrament, 
L. 1. de purge. ●. 6. §. Haec expos.  by taking away the C●p from the People, he disclaimeth that Sermon to be Cyprian's, 
L. 4. de Euch. c. 26. sect. Resp.  but some uncertain Author's.  

L 2. de ●on. c. 2. sect. Chrysost. L. 1. de amis. gra. c. 10. sect. ●. joh.  Again, Bellarmine produceth Chrysostome, on Matthew, to prove many Popish points, as Monastical life, Venial sins, freewill, Transubstantiation, Adoration of the Host, 
L. 5. de gra. & l. ar●. c. 7.  and against the Magistrates lawful power, in matters of Religion. But when we prove out of that same Commentary on Matthew, 
L. 2. de Euch. c. 22. L. 3. de Laicu, c. 17. L. 4. de verbo c 11. sect. sexto. Lib. 1. de matrim. c. 9 se●t. secu●du●.  the perfection of Scripture, & that the people should read the same, & opposeth him in the matter of Matrimony; then he disclaimeth that work to be Saint Chrysostome's, but some Hereticke's, as he pleaseth to style him.  
In like manner, 
L. 5. the gr●. & l. arb. c. 25.  Bellarmine bringeth out Clement's Recognitions, for freewill; 
Hard. cons●●. apol. par● 1. f. 34.  & 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: 
Bell. lib. 2. the pont. c. 2. sect. add huc.  then he disclaimeth them, as Apocryphal, and counterfeit.  
Damasus likewise, 
L. 4. the po●●. c. 4. sect. Damasus. L. 2. the sanct. c. 9 sect. Damasus.  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 Counterfeit of uncertain authority; when out of the same we prove, 
Bell. lib. 2. the pont. c. 5. sect. Neque multum.  that Linus, whom they make Pope after Peter & Clement, died before Peter himself: & so improveth the Line of their Papal Succession, as false and absurd.  
Again, Damasus Epistles are urged against us, 

L. 2. the pont. c. 14. sect. Secundus.  
L. 2. the confirm. c. 3. sect. Septimus.  
L. 2. the pont. c. 24. Initio.   to prove Papal Supremacy, and Popish Confirmation: But are disclaimed, as none of his, when they are opposed against Appeals to Rome.  
Likewise, Damascen is cited by Bellarmine, 
L. 1. de sanct. c. 13. sect. de●aque.  against us, to prove the Adoration of saints: but is disclaimed as a Counterfeit, when the absurd Tale of their Popes, 
L. 2. the purge. c. 8. sect prima.  and other saints, their Freeing of Souls (which were damned) out of Hell, is objected to them.  

L. 4. de Euch. c. ●6. sect. Cyprian.  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, 
L. 2, de Imag. ●● 9, sect. ad qui●●um.  to be but forged, and counterfeit.  
In like manner, Eusebius Emissenus Homilies are cited by Bellarmine, 

L. 2, the san●t. c. 3. sect. Eusebius.  
L. 4, de Euch. c. 13, sect. deinde.  
L. 2, de Euch. c. 30, initio.   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, 
●. 2, de Euch. c. 2, initio.  for sundry points of Popery, as Transubstantiation, and others: but when he is adduced clearly against their Mutilation of the Sacrament, 
L. 4, de Euch. c. 26, sect. resp.  Bellarmine answereth, That Ignatius Greek Wrytinges, are not much to be trusted to.  
Again, Martialis, as Christe's own Disciple, 
L. 2, de mon. c. 27, sect. S. Mart. recog. l. 2, de mon.  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.  
Likewise, Synopsis Dorothei, is cited by Bellarmine, to prove Peter's sitting at Rome, 
L. 2, the pont. c. 4,  as Bishop of that City: but when the same Synopsis is produced, 
Ibidem c. 2.  proving, That it was not Peter, but rather Barnabas, that founded that Church; he d●sclaymeth that book then, as full of Lies, and Forgery.  

L. 2. de Euch. c. 27.  After the like manner, he disclaimeth that book of Pope Gelasius, against Eutyches, as none of his, when he is cited clearly against Transubstantiation; although he be so styled (Romanus Episcopus) in their own Bibliotheca Patrum, and that their Massonius likewise, in the lyues of the Popes, coming to Gelasius, maketh mention of this work. And no less causeless also, disclaimeth he, 
L. 2. de Im●●. c. 15.  with a shameless forehead, the four books of Charles the Great, against Images: as likewise, 
L. 1. de ●er. c. 22.  that Epistle of Vdalricus, to Pope Nicolas, against forced Continency: 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, 
Great. comment. in judith. prol. 4.  against Apocryphal Books.  
Of Parsons, 
Pars. tripl. conv. Ang. par● 1. c. 8.  to Elentherius Epistle, to Luci●s, against the Pope's temporal Supremacy.  
Of the same Parson's impudent like answer to Bertram's book, 
Ibidem parte secunda, c. 10.  against Transubstantiation.  
Of Harding's disclaiming also Hilarius Epistle, 
Hard adv. jewel. ●epli●. contra sacrific. Miss●. sect. 11.  to his Daughter Afra, against forced Continency.  
Of Baronius like rejecting of Pope Leo's Epistle, 
Baron. epit. ann. 683.  which proveth, That Pope Honorius was an Heretic.  
And  
Of Dureus disclaiming that Testimony of saint Bernard's, 
Dureus' adv. Whitak. l. ●6.  which is produced against the unlawful keeping of impossible and unlawful Vows.   

2. How the Romanists, without any farther Warrant, allege only of some Fathers, That perhaps they are counterfeit.  
FIrst, when the Treatise of Gregory Nyssen, or his Epistle, is produced against pilgrimages, 
Bell. lib. 3. the cult. sa●ct. c. 8. sect. Ad Mad●burg.  Bellarmine answereth thus hereto, Fortenon est Nysseni: that is, Perhaps that Epistle is not Gregorie Nyssen's.  
Again, when Basill is cited against their distinction of Sin, into Mortal and Venial, Bellarmine answereth, 
L. 1. de amiss. gra. ●. 13.  That probably that work is not Basill's.  
Likewise, when Pope Bonifacius seconde Epistle, is brought forth, against papal Supremacy, Bellarmine answereth, 
L. 2. de p●nt c. 25. sect. R●sp.  Valde mihi suspecta est haec Epistola: that is, I suspect that Epistle greatly.  
In like manner, when OEcumenius is adduced, 
L. 3. the pont. c. 13. sect. Solus.  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, wherein he was condemned, Bellarmine answereth, 
Bell. lib. 4, the pont. c. 11. sect. ad primum.  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.  
Moreover, when Venerable Beda is adduced, testifying, that this same pope Honorius was an Heretic, and solemnly condemned in a General Council as such, and therefore consequently he proveth Facto, by deed, against their doctrine now, That the pope may err; 
Ibidem, sect. ad. 〈◊〉.  Bellarmine hereunto 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.  
Likewise, 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, 
Bell. l. 2. de bon. oper. c. 18. sect. Posset.  Potest fieri ut tam in Canone Apostolico, quam in Epistolam Ignati●, solum probiberetur jejunium diei Dominicae, sed postea à Graecis poste●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 likewise, declareth, 
Grat. dist. 19 c. Anastasius.  That Pope Anastasius the second, was of one communion with the Heretic Photinus, Bellarmine answereth, 
Bell. lib. 4. the pont. c. 10. sect. Illud.  Illud de Photino forte est mendaciam: that is, That Relation concerning Photinus, Perhaps, it is a Lie.  
Again, when we produce Socrates' Testimony, against the antiquity of their superstitious fourt●e days Lent, 
Bell. l. 2. the bonoper. c. 15. §. s●d probabi●●.  Bellarmine answereth, Probabile est codicem Socratis esse corruptum▪ that is, It is likely, or may be, that Socrates book be corrupted.  
Moreover, 
Concil. Rom. c. 10.  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 vailed, before 72 years of age: Yet Bellarmine, 
Bell. lib. 2. de mon c. 35. §. de primo.  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 Years 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, 
Bell. l. 1. de cler. c. 21. ●. ad secu●dum.  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 how they would be hissed at, on our part, let any unpartial Man judge: And yet these are they, who shamelesselie claim all Antiquity so clearly to make for them.  
As the Lion, therefore, may be known by his Paw, and Hercules huge stature, by his Foot only; So by these few Examples preceding, and from the practice but of one 
* To wit, Bellarmine.  especially proceeding, we may see, what is the like Trade, and Custom of the rest.  
This is the Direction of that Popish Crew at Duay, 
Index. exp. ●. Bertramus.  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, 
Baron. annal. tom. 1. an. 32. num. 18.  Honeslum Confugium, or an honest way of escaping: (an unhonest, he should have said.) And their Sanders calleth, 
Sand. l. 2. the ader. Disp. 5. c. 3.  Verissimum & praesentaneum Remedium, A most true, & present Help. And if they cannot, without gross Impudency, disclaim ancients, we see, they come next to the last Boar 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 sayeth to Raynolds, 
Hart. cont. Rain. c. 8. Divis. 3.  Viam tenetis facilem & expeditam, modo strenue per gatis, respuite omnes authores qui contra vos faciunt, & supposititios esse dicite, it a nempe par est patronos impudentes, pudendam causam pudendis viis defendere: that is, Ye have gotten (sayeth he) an easy, and clear way, so that ye cowragiouslie go forwardly 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▪ Ind 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 Warrant, 
.  to reject Paschasius Testimony, cited against their Mutilation of the Sacrament, as none of his, but corrupt and vitiate; Because (sayeth 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 Dance, to the Pope's Spring.    

CHAP. IX. How the Romanists allege the Fathers for them, in one place and point of Doctrine; and at their pleasure reject them in another, when they can neither allege them to be corrupt, nor counterfeit.  
FOR PROBATION hereof, 
Bell. lib. 2. de Euch. c. 24.  first, Bellarmine adduceth S. Augustine for him, to prove their sore of Real Presence in the Sacrament▪ but with a north of Ignorance he rejecteth him, 
Bell. ●. 1. the po●●. ●. 10. §. 〈◊〉 Aug.  where he expoundeth by the Rock, whereon the Church is builded, that Christ only meaned, (revoking any other Exposition that he had made of the same.) And when we adduce, out of his book, De moribus Ecclesiae, (which they oft cite) Testimonies against their worshipping of Relics, Bellarmine rejecteth the same, 
Bell. lib. ●. de sanct. c. 16 §. 〈◊〉 tertis.  with this answer, Scripsit librum binc in primordiis conversionis suae: that is, He wrote that book in the beginning of his Conversion. Which Answer, how little it is to the purpose, any Man may see, seeing we find no-wise, that ever he retreated the same.  

Bell. lib. 2. de Euchar. c. 22.  Likewise, he citeth Chrysostome, for the same manner of Real Presence: but when he is cited, to prove, that the Virgin Marie was conceived in original Sin, because she actually offended; 
Tolet in joh. 2. annet. 5.  Tolet rejecteth saint Chrysostome, and sayeth, That herein he is not to be allowed.  

Bell. lib. 2. de Euch, c. 5.  In like manner, Bellarmine adduceth Cyprian, for the same point yet, of Real Presence: but he rejecteth him flatly, when he maketh against Traditions, 
L. ●. de verb, c. 11. § prosert.  saying, That he wrote that, when he would defend his Error against the Roman Church.  
Saint Jerome also is brought forth, 
L. 2. de Euch. c. 23.  as a Patron of the same Real Presence: but is roundly rejected in the point of Ecclesiastical Hierarchy, 
L. 1. de pont. c. 8. §. Resp.  saying, that he maintained a very false Opinion.  
Moreover, Ireneus is cited by Bellarmine, 
L. 2. de Euch. ●. 6.  for the same preceding point: but is rejected, in his Exposition of the Number of the Beast's Name, 
L. 3. the pont. c. 10. §. haec.  that it is Lateinus.  
Lactantius, likewise, as a most ancient Father, 
L. 4. de penit. c. 9  is adduced by Bellarmine, to prove Popish Satisfaction: but is rejected roughly, with this Ditty, when he maketh against him, as in the matter of Images, etc. 
L. 1. de sanct. c. 5. § habemus.  Lactantius (sayeth he) fell in many Errors.  
Again, through all his Controversies, Origen is cited by Bellarmine, for special Confirmation, 
L. 2. the men, c. 11. L. 1. de Christa c. 10.  as of Monastical life, works of Supererogation, and such like: but when in the matter of Traditions, or other points, he is opposed, than he is rejected, as one (sayeth Bellarmine) of no Authority. 
〈◊〉. lib. 4. de verbo cap. 11. sect. item. L. 2. the purge. c 8. sect. septimum.  Yea, moreover, he showeth, where he was seen in Hell, with Arrius, and Nestorius.  
Likewise, Prudentius is adduced by Bellarmine, 
L. 2. the confir. c. 6.  for Popish Confirmation, pilgrimage, and vowing to Saints, 
L. 2. the sanct. c. 8. & 9  etc. But when he maketh against him, he is rejected roundly, saying, 
L. 2. the purge. c. 18 sect. ad secundum.  More poetico lusisse Prudentium: that is, That Prudentius playeth himself, after a poetical manner.  
When Ruffinus also seemeth to make for Adoration of Relics, he is cited by Bellarmine, 
L. 2. the sanct. c. 3.  as a most ancient and Reverend Father. But when he clearly maketh against the Pope's Supremacy, he is very unmannerly rejected, 
L. 2. the pont. c. 13. sect. observandum.  as one that is false, and untrue.  
In like manner, Theophylact is frequently cited by Bellarmine, as for Monastical life, 
L. 2. the 〈◊〉. c. 26. L. 1. de pont. c. 25.  and Papal Supremacy: but is rejected thus, when he maketh against him, saying, That he lived in the time of a Schism; 
L. 2. de Christ● c. 26. sect. sex●o.  and therefore his authority is not worthy to be received.  
Enthymius, likewise, is cited by Bellarmine, 
L. 1. de Christ● c. 6. L. 1. de sanct. c. 4. sect. hab●mus.  as one of great authority, when he maketh for him: but is thus casten at his heels, when he maketh against him, saying, Non est adeo à nobis magnifaciendus: that is, He is not much to be esteemed by us.  
Thus may it truly be spoken of the Romanistes, which Anastasius Sinaita Patriarch of Antioch, reporteth of the Heretic Severus, in his book written against the Severians: to wit, Even as he had been the judge of the quick and the dead, he so used, at his pleasure, the Fathers of the Church: receiving whom he pleased, and rejecting in them whatsoever he listed. And that this same is done now, by our Adversaries, the preceding Examples do evidently show.  

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

1. By giving a Sense, clear contrary to their words.  
Example's hereof, we have in that Directory of the Duay Seminarie, 
Inde●●●purg. tit. Bertramus.  where they ordain, in the book of that ancient Bertram, not only, Invisibiliter, to be put for, Visibiliter: but thereafter, that the words, Secundum creaturarum substantiam: that is, According to the substance of the Creatures; shall be expounded, Secundum externas species Sacramenti: that is, According to the external qualities, or accidents, of the Sacrament.  
No less absurdly, likewise, doth Bellarmine affirm, That by the substance of the Elements, which Theodoret avoweth to remain still, as they were before, after Consecration; that he meaneth, not only bare Accidents to remain, but the nature only of Accidents to abide, saying, While Theodoret affirmeth (sayeth he) that the substance of the Elements abideth, 
B●ll. lib. 2. de Euch. cap. 27. sect. s●d.  and is not changed, he speaketh of the Essence and Nature of the Accidents.  
But a most pregnant Example of any which we have of late, is that, which is in the Compende of Becanus Manuel, 
Becani epit. manual. c. 8. sect. de communione sub vr●aque specie. conclude. 3.  a jesuit: who answering to those words of Chrysostome, which are so clear against the Popish Mutilation of the Sacrament, to wit, Omnibus unus Panis proponitur, & unum Poculum: that is, To all men who-soever, one Bread is offered, and one Cup together; Becanus answereth, That by the Cup, the Cup is not meaned, but the Blood, which by concomitance is the Body, and which after that manner the Laics receive. Whereas the holy Father, Chrysostome, could not have meaned by the Cup, the blood in the body: seeing by the contrary, the Cup is ever called, (and that by Christ Himself) The blood that is shed, and poured out of the body: neither could he possibly more clearly have spoken, distinguishing between the Bread and the Cup, and declaring, that under both kinds, Eating and Drinking, the people of old did duly communicate.   

2. How they answer, by tempering the words of the Fathers.  
OF this fraudful Shift, by tempering (as they call it) the words of the Fathers, to play to their Tune, we have a notable Example, in our foresaid Bellarmine: 
Bell. l. ●. de p●nit. c. 16. sect. hac.  who treating of the Irremissiblenesse of the Sin against the Holy Ghost, and that it is held to be absolutely such, he sayeth, This appeareth to be the mind of Athanasius, Hilary, Jerome, and Anselmus, on the twelft of Matthew, Videtur tamen temperanda, (sayeth he) id est, irremissibile esse ordinary & ut plarimum: that is, But their speech would be tempered, to wit, that this Sin is ordinarily irrimissible, and for the most part. Which is both contrary to the words of those Fathers, as also contrary to the very absolute speech of Christ; 
Bell. l. 4. de panit. c. 13. sect. Resp.  and last of all, crosseth his own Rule, saying, Non oportet restringere, quod Deus amplum esse voluit: that is, We must not make a restriction of those words, which God will have to be absolutely taken.  
The like Example we have also, in qualifying of Saint Bernard's words, which we adduce against popish Merits, out of his 310 Epistle: wherein he declareth, that his whole life, even to the very last period thereof, which he calleth Calcaneum, was al-to-gether destitute of Merits. But how answereth Bellarmine, and qualifieth, or tempereth he this Speech? Perhaps (sayeth he) he spoke this humbly, but not truly. 
Bell. lib. 5. de justif. c. 6. sect. ad alia.  Which sense against sense, Bernard himself elsewhere pithily over-throweth, saying, When ye have done all things that are commanded, say, that ye are unprofitable Servantes. But thou wilt say, 
Bern. ser. de tripl. custodi●.  (sayeth Bernard) that he willed us to say so, for Humilities sake. Yes, indeed. But willed he thee to say that, against the Truth? No.   

3. How they fraudfully, in their Answers to the Fathers, disjoint things, not to be disjoined; and conjoin things, that are not conjoined.  
AN Example of the first, we have in Bellarmine, 
Bell lib. 4. de Euch. c. 16.  who entreating of the lawful Minister of the Eucharist, he citeth Epiphanius, to prove, that Christ gave no power, even to the Virgin Marie, to celebrate a Sacrament. But when the same Father is cited by us, against baptising by Women; showing also, out of Epiphanius, That the Virgin Marie was never permitted by Christ, nor his Apostles, any way to baptise; 
Bell. lib. 1. de Bapt. c. 7. sect. Quario.  Bellarmine answereth, Loquitur (sayeth he) de publico ministerio baptismi: that is, Epiphanius speaketh only of the public Ministry of Baptism. Whereas by disjoining the public ministration of Baptism, from the private ministration, he may see, that the very like answer might be made unto himself, That Women are not excluded from celebrating the Communion in private; but that they are debarred only from the public ministration of the same. And so his Conclusion out of Epiphanius, concerning the lawful Minister of the Eucharist, shall be quite overthrown.  
An Example of the seconde, which is a fraudful Conjunction of divers Speeches, which are of divers matters, as if they were one, we have likewise in Bellarmine, 
Bell. lib. 2. the 〈◊〉 c. 35.  who for the defence of the receiving of young Nuns, not only against God's word, 
2. Tim. 5 9.11.  but also against their own pope's Epistle, he allegeth, that Gregory speaketh only of the Abbatesse, 
Greg. l. 3. Epist. 11.  and no-wise of the age of Nuns: Whereas, both the Title, and the Epistle itself, showeth, that he speaketh, both of the Abbatesse in the general, Ne sit juvencula, that is, That she be not a young woman; 
1. Tim. 3.6.  as Paul speaketh of a Bishop, That he be not a young Scholar: and of the Nuns which are to be vailed in particular, Ne fiat earum velamen, (sayeth he) ante annum sexagesimum: that is, Let them not be vailed, before they be threescore years of age.   

4. How they answer the Fathers, alleging their speeches to be hyperbolicke, when they are no-wise so.  
Example's of this, likewise, Bellarmine affordeth us, who when Chrysostome's speech is adduced, 
Bell. lib. 2 de verboc. ult. §. Resp.  exhorting secular men, to get Bibles to themselves: and if they could not get more, to get the New Testament: he answereth, That Chrysostome's speech, is an Hyperbolicke form of speech; and not that he would have all to do so, as he by word exhorted them.  
And again, when he is opposed against their Private Mass, saying, That it is better, not to be present at the Sacrament, or at that (commemorative) Sacrifice of Christ's body, than to be present, & yet not to communicate: 
Bell. lib. 1. de missa. c. 10. §. Resp.  Bellarmine▪ hereunto answereth; I say, that Chrysostome spoke this (sayeth he) hyperbolically, as he doeth-sundrie other things. Now, by his own definition, of an hyperbolicke speech, let us see then, how silly a Shift he useth, for fraudful Evasion. An hyperbolicke speech (sayeth he) requireth, 
Bell. l. ●, dep●●nit. cap. 10. §. qu●d.  that truly somewhat be in a thing, although not in so excellent a manner, as the words signify: otherwise, it should not be an Hyperbole, but a Lie: neither should a speech be there-by so much adorned, as al-to-gether spoiled. Now, let any apply this, to the foresaid Testimonies, and they shall clearly see, that in them there is no hyberbole.   

5. How they urge such Answers to Antiquity against us, which they will not (as they ought) justly accept of us.  
TWo divers Examples here-of, we have likewise furnished unto us, 
Bell. lib. 4. the E●●h. c. 10. Bell lib. 1. de miss●. c. 18.  by our foresaid Bellarmine; who for sundry Pageates of the Mass, bringeth, as the greatest Antiquity, Saint james liturgy: but when the words of that liturgy, saying, long after the words, Ho● est Corpus Meu●; those words of Prayer, Fiat hic Pa●is Corpus Christi, are adduced, to show, that after the words of Consecration, Bread still remained: 
Bell. lib. 4. de Euch. c. 13. §. 〈◊〉.  then Bellarmine rejecteth Saint james liturgy, upon this reason, Nam non omnia quae in Lyturgia habentur (sayeth he) dep●ompta sunt ex Domini exemplo aut praecepto, constat enim multa esse addita ab aliis, etc. that is, For all things that are contained in that liturgy, are not taken out of the Lord's Example, or Commandment: for it is evident, that many things were added, or patched to, by others. Therefore the Grecians (saith Bellarmine) should prove by some Testimony, (which they are not able to do) that those words did flow from the words, or else from the fact of CHRIST. Which Reason given by Bellarmine against the Grecians, (who with us deny Consecration to be by those words recited, Hoc est Corpus meum) is a most valide Reason, furnished by him, unto us, Why we do, and should, reject all things in the Mass, which doth not flow, either from the words, or fact of our Saviour, but are men's Inventions, added to, or altering that holy Institution.  
Likewise, to prove that Capernaitish form of Christ's presence, and eating in the Sacrament, 
〈◊〉 lib. 2. de Eu●●. c. 7.  Bellarmine adduceth Tertullian, saying, Albeit he was a Montanist in his latter days, yet he was reprehended by none of the ancients in this, That ever he erred, concerning the Sacrament of the Lord's Body. 
Bell l. 5. de gra. c. 26. §. At.  And again, elsewhere he sayeth, It is sure (sayeth he) that he erred not in this, because no Author counteth this amongst Tortullian's Errors. And yet, when we produce Tertullian, against Popish Indulgences, and other points of Popery, 
Bell. l. 1. de indulg. cap. 3. §. 〈◊〉.  Bellarmine rejecteth him, as heretical, although his own words may stop his mouth. And we may say even so unto him, That albeit he was a Montanist in his latter age, yet he was never reprehended by any of the Ancients in this, That ever he erred in the matter of Indulgences, etc. and no Author counted ever this amongst Tertullian's Errors.  
Thus use they divers Weights in the Bag, which is Abomination: they claim, and disclaim, for crafty Seduction, against all Civil Honesty, Settled Constancy, Christian Integrity, Reason's Rule, Conscience Regiment, or any way equitable Indifferency.  
Neither is there any, but may see, that we yielding unto them, the Fathers to be only Expounders of Scripture, and admitting their Writs to decide all Controversies; yet are we not with them at any nearer point, while as they will be such Expounders of the Fathers again, making their Exposition often times quite contrary to the Text, and (as Pharaoh's lean Kine did to the fatte) the one (as hath been shown) to eat up the other.   

6. How they answer us, to some Fathers; impudently denying the clear words which are in than Writs.  
HOw pert and perverse they are, in this their last mentioned, and most unthrifty Shift, let this one Example, in place of many, testify. When Chemnitius, out of Athanasius, 
A●han. l. 1. contra gente● initio.  brings this Testimony, for perfection of Scripture, Safficiunt sacrae ac divinit●s inspiratae Scripturae ad OMNEM instructionem veritatis; that is, The Holy and Divine inspired Scriptures, are sufficient for ALL instruction of Truth, 
Bell. lib. 4. the v●rb●. c. 11. §. Presert quarto.  Bellarmine denyeth, that the word Omnem, or ALL, is in Athanasius: affirming yet more impudently, that Chemnitius added this word (wherein the whole pith of the Testimony consisteth) to Athanasius, of his own head. The contrary whereof, may be seen in all old Impressions of that Father, whereof I have one beside me, printed at Paris, by john Petit, Anno 1520, or any later, over which the seeming Fire of the Expu●gatorie Index hath not passed, hitherto.     

CHAP. X. Some notable Frauds, used by the Romanists, in Citations of the Fathers, whereof the Reader would carefully beware.  

1. By citing of Heretics words for them as if they were the words of the Orthodox Fathers.  
A Notable Example of this fraudful Trick, 
1. Fraud.  we have in Bella●mine, who to prove, by the Testimony of Fathers, That Scripture without Tradition, is sufficient to determine Controversies citeth Ireneus: alleging, Because the Scriptures are Variouslie expounded, that therefore Scripture only cannot be judge. Which words are not Ireneus own words, 
Bell. l. 3. de ver●o c. 8.  (as Bellarmine giveth them out) neither did Ireneus 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 Hereticke's Reason, for Traditions, whom Ireneus refuteth. 
Iren. l. 3. c. 2.  Therefore, Ireneus words are these, When they are convinced out of Scripture, (sayeth Ireneus, speaking of the Heretics of his time) straightway they fall out, in the accusing of Scripture itself, 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 therefore Truth cannot be found there-in, by those that are ignorant of Traditions. In which words, Ireneus, if he had been living, and heard a Papist in our days, pleading for Traditions, and accusing God's word of Imperfection, Obscurity, pliableness any way, and wanting authority of its own, (but such as it hath from the Church, and the Pope) he could not more vivelie have painted, nor described him, than he doth 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 himself giveth us, saying of a Testimony cited out of Clemens Alexandrinus, which seemeth to favour the Pelagian Heresy, It is not surely known (saith he) whose those words be, 
Bell. l. 4. the am●ss. gra. c. 9  whether Clement's own words, or those Hereticke'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, 
2 ●raude. Bell. l. 4. the amiss. gr. ●. c. 15. §. Habem●●.  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 conception in her womb, that she was preserved thencefoorth 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, 
Lombard. l. 3. Dist. 3.  saying, Surely it may be cruelly said, and must be believed, according to the uniform agreement of the holy Fathers witnessing the same, that, that substance of Marie, (whereof Christ took His humanity) was first subject to sin, 
* Sicut reliqua Virgin●● car●.  as all the rest of the flesh of the Virgin was: but thereafter, 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 foresaid Master of Sentences have said thus far, of Christ's own conception, than he cometh in the next Section, to declare what Privilege was given to Marie, after that time of Christ's conception, to wit, That from thencefoorth 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 themselves disclaim.  
AN Instance hereof, (in place of many) is clear, 
3 Fra●de.  in the Point of Purgatory, and prayer for the dead, wherein Bellarmine, and his Fellows, 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, (whereof 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 Faithful, who departed this life, remained till the day of the general Resurrection, without attaining to the blessed Vision of GOD, in certain Places of Rest, 
Iren. l. 5.  which Ireneus calleth, Invisible Holds, destinated to them by GOD: 
Aug. En●hir●d. c. 108.  or, as Augustine termeth them, Hid Receptacles: or, as Lactanctius styleth the same, 
L●●t▪ l. 7. insist c. 21. Hi●ar. in Psal. 120. Amb. d● Cain & Ab●● 2. c. 2.  A common Custody: or, as Hilary speaketh, A Bosom of Rest: or, as Ambrose nameth them, Places of Suspense, and Habitacles: or, last of all, as Bernard calleth them, Atria, or Utter Portches, or Courts. 
Bern 〈◊〉. 3 de omnibus, 〈◊〉.  Now, seeing this was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ground Error, (which the Papists disclaim, 
Bell. lib. 1. de Sanct. c. 1.2.3. & 4.  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 illegitimate Birth; why urge they us then, with the second afterbirth? wresting their speeches, far against the mind of the Fathers▪ for their new-conceited Purgatory, whereunto their prayers for the dead had no Relation at al. And therefore, when as they urge us with the Testimonies of the Fathers, for prayer for the dead, they themselves must first believe this confining of Souls of the Godly, in those hidden Receptacles of Rest, wherein they are kept, from the time of their death, until the Resurrection, as in a Common Custody, (and which quite everteth Purgatory, as their own Suar●z confesseth: 
Suarez in 3. part. Thomae ●. 59 Art. 6. Disp. 57 §. 1. ) or else they must cease by those Testimonies, to induce us, fraudfully to believe, that there is such coherence, and inviolable dependence, (as they pretend) between prayer for the dead, and Purgatory, that the one necessarily doth infer the other, and whereof the ancient Fathers never once dreamt▪ as witnesseth their own Fisher, bishop of Rochester, saying, That amongst the Fathers, 
Roffen. art. 1● cont●a Luther. pag. 314.  there was never any mention thereof at all, or at the least, very seldom any wise; and that the doctrine of Purgatory, was only lately known, and of late a●●an●rlie received by the Church.  
And whereas in the ancient alleged Liturgies, 
S. jacobi Liturg ● 29.  they find mention of prayers for the dead, the extense of persons being considered, to whom those prayers did reach, shall no less forcibly evert their Furnace of Purgatory. In the liturgy (which they call Apostolical) of saint james, prayer being made for all, even from Abel the just, that had died hitherto: and more particularly in Chrysostome's liturgy (which is called the liturgy of the Eastern Church) the prayer that is used there for the dead, 
Liturg. Chrysost. p. 9●.  extending itself 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: 
Bell. lib. 2. the purge. c. 18. etc. 5.  and Bellarmine himself 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 Acquittal in that Day from Sin, or the Consequences▪ thereof, 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 found Mercy of the Lord in that Day.  
Again, it was the Error of many Fathers, (sayeth Bellarmine) that after this life, 
Bell. lib. 2. the purge. c. 1. Aug. l. 20. the civet. Dei c. 25. Lact. l. 7. instit. c. 21. O●●g: in Ie●. hom. 13. Amb. in Psal. 11●. Serm. 3. & 20.  all the Godly, (the Virgin Marie, nor the Apostles, no● being excepted) should be purged, by a Fire, at the Day of judgement: Yet, notwithstanding, 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 disclaimeth this foresaid Opinion, as erroneous, why urgeth he the Testimonies of Fathers against us, to prove fraudfully, under the name of (Ignis Purgans) their Popish Fire of Purgatory? before the Resurrection, & which after death is endured by some only: whereas those Fathers meaned a far divers Fire, to wit, which should be at the Resurrection only, and should be suffered by all indifferently.  
And yet, that he doth this most impudently, let this clear the Truth. To prove that the Fathers held such an erroneous Opinion, as is foresaid, 
Bell. lib. 2. the purge. c. 1.  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 Sword before the entry of Paradise: which (sayeth Bellarmine) he calleth that purging Fire, thorough which of necessity every one must pass, who-so-ever they be that enter into Paradise. And yet he bringeth the same Father, 
Bell. lib. ●. de purge. c. 5. §. Ambrosias'.  in this same very place, and those same very words, to prove the Elph-fyre of their Popish Purgatory.  
In like manner, Bellarmine citeth Augustine, 
Bell. lib. 1. de purge. c. 10. §. B. Aug.  to patronise 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 judgement. 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 Doom; and not that Popish Fire of Purgatory, that is suffered after the day of particular Death. And the effect whereof, he showeth shall be this, 
Aug. in Psal. 103. conc. 3.  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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or ground Error, would carefully be adverted; that if they reject the Roar of such Coloquintida themselves, they urge us not with the Blade, or Branch, nor fraudfully make that to serve their Turn, by claiming the Fathers, in such a point, wholly to make for them, while as trial doth discover, that themselves rejecting the Ground, they, Ipso facto, likewise disclaim the super-structure.  
And this the more warily would be seen unto, because the Ground Error is sometimes more latent, especially to one, that is not acquainted with such a Father his whole works, whose Testimony is cited: one notable Example whereof, 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, whereupon this a-rose; which was not for bringing the Souls of those out of Purgatory, who died only with the guilt of Venial Sins; but to save the Souls of those out of Hell, ungone 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 Speech of our Saviour, 
Theophyl. in Luk. 12.  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, (sayeth he) are not always 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 avail them, which die even in grievous sins: Wherhfore, let us not cease, by Alms, and Intercession, to appeal Him that hath power to cast, but doth not always use this power, (sayeth he) but is able to pardon also.   

4. How they cite words of Fathers, which nowise are in their Writs.  
FOR a clear Evidence of this, 
Bell. lib. 1. de purge. c. 10.  let this one Practice of Bellarmine's sufficiently examplifie, who to prove Purgatory, doth 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, notwithstanding, their own Senensis testifieth, 
Senen. l. 6. annot. 258.  are nowise to be found in the Writs of Theodoret.    

CHAP. XI. How the Romanists not only equal, but prefer the judgement of their late Divines, to the Fathers, (notwithstanding of the Reverence they pretend to Antiquity) and this, both in Dogmatic points, and exposition of Scripture.  
FIrst then, forequalling their new Doctors, with the most ancient Fathers, let the jesuit, Sandeus his speech concerning Bellarmine, 
Sandeus in admoni. sua ad Laurentium p. 63.  in Proof have the Primacy: A Man (sayeth he) most learned, and modest, Quem veluti saeculi nostri Augustinum venerabitur posteritas, & boni omnis & catholic eruditi suspiciunt: that is, Whom the Posterity shall reverence, as the Augustine of our Age, and whom all good men, and Catholicke-instructed, do wonder, and admire.  
Again, 
Senens. bibli. l. 4. t. joamies Fisherus.  thus saith Sixtus Senensis, of Fisher, late B. of Rochester: In the abundance of Learning, (saith he) and sincerity of Godliness, and in constancy of mind, Cuiqueve ex sanctissimis & acerrimis Ecclesiae propugnatoribus merito comparandus: that is, Worthily to be compared with any who-so-ever, of the most holy Fathers, and most cowragious Defenders of the Church.  
In like manner, 
Perer. in gen. 25.15. Disp. 1. num. 24.  thus sayeth Pererius, of his Fellow Tostatus: A man (sayeth he) surely not only for the multitude of Wrytinges, but also for the subtlety and rypnesse of Wit, gravity of judgement, and excelling in sundry kind of Learning, Antiquis illis magnisque patribus & docto●ibus merito annumerandus: that is, Who is worthily to be numbered with the ancient Fathers, and great Doctors of the Church.  
Next, for preferring their new Doctors, 
Roff●n. contr. ●uther. art. 1●.  to the most ancient Fathers, let their bishop Fisher testify, who sayeth, That it cannot be obscure unto any, that many things, as well in the Gospels, as in the rest of the Scriptures, are now more exquisitely discussed, by later Writers, and more clearly understood, than they have been heretofore.  

Stella in Lu●. 10. p. 15.  Again, when Friar Stella hath rejected the Exposition of all the Fathers, on Luke 10, 21, he sayeth, That though it be far from him, to condemn the common Exposition given by the ancient Fathers, yet he knoweth very well, that Pygmies being put upon Giants shoulders, do see farther than Giants themselves.  
Likewise, 
Salm. in Rom. l. 2. Disp. 51 §. secundo.  when the jesuit Salmeron, getteth the whole Fathers (as Erasmus showeth) in his Teeth, against the conception of the Virgin Marie, without original Sin, in their exposition of Rom. 5, 12, yet he answereth, That the whole devotion towards the Mother of God, did not consist in Bernard, Bonaventure, and other Fathers: for she had many then, as she hath now, better known to herself, (that were of the contrary mind) than they were known to the World: and thereafter, he concludeth, in favours of the new Romish Clergy, saying, Quo juniores, ●o perspicaciores esse Doctores: that is, That the later their Doctors be, that they are the more witty and clearer sighted.  
In like manner, in another Question of great moment, Whether the Law of Moses, concerning Degrees forbidden in Marriage, belong to Christians, wherein from the authority of ancient Fathers affirming the same, when the Church of Rome is attainted, as patrons of Incest, by her Dispensations with such forbidden Degrees, the Author of Apologia tumultuaria, 
Lib. pro dispens. matrim. Heu. 8. cum v●ore fratru. sect. postreme.  answereth herein thus, Let the Fathers (sayeth he) have their own reverence, etc. But I dare say, that the more recent Divines, in many places, are more pertinent and pithy, yea, more exquisite, diligent, & watchful. And even so saith Costerus, 
Costeri Enchirid. cap. 3.  That as the Church is grown now in number, so is the same in Learning, and Sharp-sightednesse.   

CHAP. XII. By what partial & absurd Rule the Romanists do admit, or reject, the Testimonies of Fathers.  
FIrst, for clearing here-of sufficiently, Bellarmine giveth evidence, who amongst the divers Expositions of Fathers, & others, upon that place of the Romans, 14, 5, which saith, One man esteemeth one day above another; taketh that only, and admitteth as true, Quae nobis maxim fave●, 
Bell. Lib. 3. the sanct. cap. 10 sect. 2  (saith he:) that is, Which most favoureth our side, being herein like Faustus the Manichean, 
Aug. Lib. 11. contra Faust. cap. 2  who by this Rule admitted some Apostolical Writs, & rejected others, Qula hoc pro me sonat, (said he) illud nequaquam: that is, Because this maketh for me, and the other not so▪ Partial Iniquity, but not precious Verity; and no wise the love of the Truth, but self-love, bearing the whole sway.  
Again, whether the same unction be meaned, Mark 6, and james▪ 5, in this point for defence of extreme unction, to be by Christ's institution, Bellarmine rejecteth the judgement of Beda, Theophylact, and OEcumenius, who are contrary to his mind; & he receiveth a newer Exposition, of their own Divines, saying of the same, Mi●i save eo nomine gratior est, quia video Lutherum Calvinum, & Chemnitium, in priori opinion: that is, Surely this Exposition is the better liked by me, because I see Luther, Calvine, and Chemnitius, of the first opinion. Thus is our consent with Antiquity, (we see) a sufficient ground to them of dissenting therefrom, direction of Reason not inducing, but distraction of Affection seducing them from the Truth.  
In like manner, Maldonat, on the sixth of john, giving an Exposition of the 63 verse, saith, I deny not, (saith he) that I have no Author before me of this Exposition, Sed bane eo magis probo, quam illam alteram Augustini caeter●rumque alioquin probabilissima●, quod haec cum Calvinistar●m sensu magis pugnet: that is, But I approve this Exposition the rather, & prefer it before the other of S. Augustine's, and the other Ancients, (although otherwise the same be most probable, and lykliest to be the true meaning) because this Exposition fighteth, or is more contrary to the meaning of the Calvinists. Thus we see Faction, not Affection to the Truth; Prejudice, not sound judgement; and the hatred of persons, and not the regard of Cause simply, so in these to prevail, that we may lose hope, that we can avail them.   

THE SECOND BOOK, OF▪ COUNSELS.  

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

1. By adding to them.  
AS for the Tomes of Counsels in the general, 
Bell. lib. 1. de Concil. c. 2.  thus far doth Bellarmine ingeniously confess, Quod Libri Conciliorum negligenter conservati s●nt, (sayeth he) & multis vitiis scatent: that is, That the books of the Counsels, being negligently kept, do indeed abound with many Errors. And so, how sure reasoning, in matters of Faith, can be now, out of their Canons, for most part, may easily be seen.  
And of the truest, and most unsuspect Canons, of the most ancient Counsels, most impudently doth Bellarmine profess; speaking thus of that most famous Council of Chalcedon, 
Bell. Lib. 2. de Pont. cap. 22 sect. sacu●do.  (which their Pope Gregory did reverence, as one of the four Gospels) That the Canons thereof had not authority with them, Nisi quatenus sunt renovati (saith he) à Romans pontificibus: that is, But in so far, as they are renewed by the Popes of Rome.  
In particular, therefore, to show how this Fyning, and Forging, is practised in the Roman Mint, before the Canons of Counsels pass for currant Money, in the Papal Kingdom, we will first instance their Popish Patching, and adding to the same.  
A notable Example whereof, we have in that fact of Pope Zozimus, who added to that famous first Council of Nice, a Canon in his own favours: whose Fraud was detected, his Pride checked, and his Usurpation prevented, by that famous Council of Carthage, which standeth up yet, in the faithful Records thereof, as a Cloud of Witnesses, to testify the same, even unto this day.  
Next, whereas the fourth Council of Carthage, decreeth expressly, That no Woman baptise; yet notwithstanding, for maintaining their Popish Practice in the contrary, they 
* Gratiam▪ de cozen. dist. 4 c. mu●ier. L●mbard. Lib. 4. sent. dist. 6  have added (as Bellarmine confesseth clearly) this Condition, to that Canon, Nisi necesitate cogente: that is, Except Necessity compel: Quamvis non habeatur illa exceptio in tomis conciliorum, (sayeth Bellarmine: 
Bell. Lib. 1. de bapt cap. 7. sect. quarto. ) that is, Although that Exception be not in the Tomes of the Counsels.  
Again, for up-holding of Papal Supremacy, whereas the Council of Milevi decreed, That in no Case whatsoever, any Appeals should be made out of Africa, to any beyond Sea: yet Bellarmine confesseth, 
Bell. lib. 2. the pont. c. 24. §. Respondent.  That Gratian added of his own head, this Clause to the Canon, Nisi forte ad Apostolicam sedem appelletu●: that is, Except perhaps that Appellation be made to the Apostolical Sea of Rome. Which Clause annuleth the whole Canon, and as Bellarmine testifieth, is close contrary to the mind and express intention of that whole Council.   

2. How they purge and pair from the Counsels.  
NExt, unto their adding to Counsels, nay, I may say, adding whole Suppositions, and forged Counsels, unto the number of those that were true and real, as that Rome Council, under Sylvester, wherein is pretended, that it was concluded, That no man might judge the first Seat. 
Co●cil. Rom. anno 325. ●. 20.  And for failing in that, and drawing the matter yet more upwardes, an elder Council yet, is brought out of a Corner, and hollowlie made to pronounce, That the first Seat must not be judged by any. 
Con. Sinness●n. anno 303. circa fin●m.  Next, then, (I say) to such liberal adding in gross, and in piece-maile, after the foresaid manner, let us see, that they are as Skilful in Subduction, as they are for Seduction, by their Arithmetical Addition.  
In the old Copies of the General Counsels, there is inse●t the fourth Decretal Epistle of Pope Clement, 
Gratian. causa. 12. ●. 1. ●. Di●ectissimu.  (which is contained likewise in their Canon Law) wherein the Pope's maintaining of that Nicolaitane Error, is evident, to wit, Of having all things in common, wherein Wyues are also comprehended: and whereupon it clearly and consequently followeth, that the Pope may err, and Popes have monstruously erred. But what have they done for this, in the new Editions of the Counsels? Even this, to wit, They have purged, and put out those words, that Wy●es should be common, as is confessed in the Notes set out of late upon their Canon Law, by Authority & Command of Gregory the thirteenth: wherein we are beholden to them, that how-so-ever they will have the Men, yet they desire not the Wyues, to be Catholic also.   

3. How they alter the Words and Canons of the Counsels.  
A Notable Example hereof, in Surius his Edition of the Counsels, 
〈…〉 97.  and their Epitomiser Caranza, who for eschewing the clearness of that ancient Council of Laodicea, 
〈…〉 35.  against the worshipping of Angels, hath without either sense, or shame, put Angulos, for Angelos: So that, whereas the Council saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, It is not lawful for Christians to pray unto Angels, they make the words to be, Non oportet Christianos ad angulos congregationes facere: that is, Christians must not conveane in corners. And whereas the Title of the Canon is, De iis qui angelus colunt: that is, Of those that worship Angels: they make it to be thus, against all sense, De iis qui angulos colunt: that is, Of those that worship Corners. An absurd Tale.  
Which Fraud, and Falsification, saint Theodoret most clearly convinceth; 
Theod. in Coloss. ●.  who commenting on the Collossians, maketh mention thus, of this famous Decree, They who defended the Law, (saith he) they induced Christians also to the worshipping of Angels, saying, That the Law was given by them. And this erroneous Vice continued long in Phrygia and Pisidia: Wherhfore, that Council, (saith he) which assembled at Laodicea, which is the Metropolitan City of all Phrygia, by a Law did prohibit, That no man should pray to Angels.  
The same Caranza likewise, for maintaining the Pope's Supremacy, against the sixth Canon of the Council of Nice, allegeth, that he saw in a most ancient Latin Edition of the Counsels, which the most Reverend Cardinal Marcellus show him, (who was Legate to the Pope, in the Council of Trent) the words of that Canon, set down thus, Quoniam Metropolitano Episcopo hoc idem moris est: that is, Because this same is the Custom of the Metropolitan Bishop. Whereas in the upright Copies of the Nicene Council, it is thus, Quoniam Episcopo Romano parilis mos est: that is, That the Bishop of Alexdria should have power over those that were in his Diocie, because the Bishop of Rome had the same custom of jurisdiction, to wit, over those that were in his Diocie. Which confining of his jurisdiction, only within his Western Precinct, or Diocie of Rome, and equalling other Bishops with him, in alike jurisdiction within their several Precincts, doth al-to-gether ever this Challenge of Supremacy: & therefore, for eschewing the force of that Canon of Nice, the Falsifyer of the same, had pulled out the Pope, out of the Comparison, as if none should compare with him in jurisdiction, and put in any poor Metropolitan Bishop, in that Comparison with the Bishop of Alexandria. And which gross and filthy Falsification of Counsels, we see is an old Practice of theirs, & may be seen yet, in their Cardinal's libraries, and in the Bosom of the Church of Rome.  
Likewise, whereas the seconde Council of Orange, holden in Anno 529, against the Pelagians, and Semi-Pelagians, condemning their erroneous Doctrine, concerning Grace, and freewill, set down, amongst other Conclusions, this in particular: This also we wholesomlie profess, and believe, (say they) That in every good work, we do not begin, and are holpen afterwards, by the Grace of God: but He first of all, [Nullis praecedentibus bonis meritis,] that is, No good merits of ours going before, inspireth in us, both Faith, and the love of Him, etc. This Canon Binius, in his Edition of the Tomes of the Council, for maintaining Popish freewill, and Merits of Congruity, hath taken both Freedom of Will, and of Action also, notoriously to corrupt this wholesome Canon, and to put in for Nullis meritis bonis praecedentibus: that is, No good Merits of ours going before, Multis meritis bonis praecedentibus: that is, Many good Merits of ours going before. Now, for Merits of Congruity; what Congruity is between Nullis and Multis; None, and Many, let any one judge. And that this Corruption of Binius, or at least, (if they call it) The Error of the TYPOGRAPHER, were carefully attended, and avoided in latter Editions, I would gladly wish.   

secondly, How they accuse the Counsels, when they make against them, eyof Fraud, and Ignorance, in determination; or else, of after-falsification.  
A Clear instance we have of this, 
Bell. 〈◊〉 d. Rom. pont.  in Bellarmine, who speaking of that most ancient and famous Council of Chalcedon, holden Anno 451, & of their Decree against any Papal Supremacy, layeth no less to their charge, than Fraud's and Falsehood, in express terms.  
Again, to prove that the Pope may err, and hath erred, and that he was likewise subject to Counsels of old, when the sixth Synod is alleged, condemning Honorius, as a Monothelite, 
Bell. lib 4 the pont. c. 11 §. 〈◊〉 secu●dum▪  Bellarmine answereth thus, Decept●s fuisse patres ex falsis rumoribus, & non intellectis Episcolis Honorii, ideoque immerito cum Haereticis numerasse Honorium: that is, That those Fathers were deceived, by false Rumours, and by Ignorance, in not understanding the Epistles of Honorius; and therefore, that very undeservedlie they reckoned Honorius amongst other Heretics: imputing so, both blind Ignorance, and unwise Rashness, to all those Reverend Fathers. And when this will not serve his turn, he layeth an imputation of after-falsification on all the Registers, and Record keepers of this famous Council, saying, Honori● nomen sine dubio inter eos qui damnati erant, est insertum ab aemulis Romanae Ecclesiae: that is, That the Name of Honorius, without doubt, was insert amongst others that were condemned, by the Enviers of the Church of Rome.  
Likewise, when the seaventh Synod is alleged, 
Bell. ibid. §. ad tertium.  wherein (after long time that intervened, and due trial was taken) the sentence of the condemning Honorius, is confirmed, and the sixth Synod there-in is approven, Bellarmine answereth, Deceptos fuisse patres ex sexta Synodo, quae vel corrupta erat, vel per errorem Honorium damnaverat: that is, That those Fathers also were deceived by the sixth Council, which was either corrupt, or else through Error, had condemned Honorius.  
In like manner, when the Epistle of Pope Leo, 
Bell. i●id sect. ad s●●●m.  contained also and registrated in those Counsels, is adduced for probation of the preceding point, which he wrote to the Emperor Constantinus Pogonatus, witnessing the truth of Honorius Heresy, and just condemnation in the foresaid Counsels, Bellarmine replieth unto that also, saying, Di●o Epistolam Leonis esse etiam corruptam: that is, I say, (although without any warrant) that the Epistle of Pope Leo is also corrupt, etc. Nec tenemur unum Leonem magis sequi, quam alios tot summos pontifices: that is And if that Epistle be true, yet we are not bound to follow one Pope, Leo, more than so many other Popes.  
Yea, some seeing the evidence so clear, and unavoidable, of Pope Honorius conviction of Heresy, in so solemn and famous free Counsels, have been so impudent, as to say, That they were but forged, and counterfeit, 
Bell. lib. 1. de council. c. 5. sect. Corvenerunt.  as Bellarmine testifieth of Albertus Pighius: But Turrianus (saith he) dependeth the contrary, that they are both sincere and upright. Thus we see, when they are straited, how they fly in others Faces: and this clear evidence doth Bellarmine afford us, in a weighty matter of their Popish Unity.   

thirdly, How they admit Counsels, only wherein they make for them; and reject them disdaynfullie, as no Counsels, wherein they make against them.  
FOR probation hereof, let us adduce Bellarmine, 
Bell. lib. 1. de sanct. c. 18. §. secundus.  who when out of the third Council of Carthage, he would prove the Macchabees to be Canonicke Scripture, he giveth this reason, why Calvine cannot deny the authority thereof, in this, because he useth the authority thereof in another point himself, to wit, against the invocation of saints: and therefore he cannot say, Patres in uno sapere, (saith he) & in alio delirasse: that is, That the Fathers were wise in one point, but proved sottish in another. And yet, speaking of that famous first Council of Chalcedom, 
Bell. lib. 3. de Laicu c. 20. §. ad hoc.  & their decreeting against Papal Supremacy, he bringeth in Pope Gelasius Verdict thereof, wherewith himself consenteth, saying, Quoth in eo quaedam fuerunt bona, & admittenda, quaedam vero mala, & rejicienda: that is, That in that Council, some things were good, and to be admitted; and some things were evil, and to be rejected. And consequently, that the Fathers were wise in some things, and in other things proved but sottish: to wit, in such things, as they make against Popery, viz. that great Dagon especially of the Pope's Supremacy.  
Again, when this fame Council of Chalcedon (which he acknowledgeth was universally and wholly approven) is cited against Foreign Appeals, to Rome; yet Bellarmine answereth hereto, 
Bell. lib. 2. de Pont. cap. 2●. sect. secun●o.  thus: That Pope Leo did approve the same, only so far as it meddled with the explication of matters of Faith. Now if Papal Supremacy be not a point of Faith, let Boniface the eight his Decree witness, declaring, That except a man believe the same, he cannot be saved. Seeing, therefore, that Pope Leo approved the Council, in so far as it defyned matters of Faith; in so far, then, as it defyned concerning Papal Supremacy, it will follow, by Bellarmine's own consent, 
Extravag. unam sanct●m.  That the same was approven by Pope Leo foresaid.  
In like manner, Bellarmine adduceth the Council of Eliberis, 
Bell. lib. 1. de 〈◊〉. cap. 7. sect. qu●n●o.  for Baptism by Laickes. But when the same is adduced, against Images in Churches, 
Lib. 2. 〈◊〉 c. 9 sect. add●.  he rejecteth the same, as of no authority.  
Also, that famous Council of Frankford, holden under Charles the Great, against the worship of Images, was confirmed by Pope Hadrian▪ (sayeth Bellarmine) in so far as it defyned, 
Lib. 1. de con. c. 7. sect. quartum.  That Christ was not the adoptive Son of God. But is rejected by him, (sayeth he) upon the other part, in so far, as that Council condemned the seaventh Council before it, to wit, for decreeing the worshipping of Images.  
Again, wherein Concilium Quinisextum, or Trullanum, maketh for picturing of Images in Churches, Bellarmine sayeth, 
〈◊〉. § hos ergo.  That in so far it was approven by Pope Hadrian, but wherein it displeased his Holiness, it was rejected, upon this reason, Because the Pope was not there-by himself, nor his Legates. Which reason, if it were sufficient for rejecting a Council; then upon the same might that second famous & General Council be rejected, which was celebrated at Constantinople, against Macedonius, that denied the Deity of the Spirit. For thus doth Bellarmine confess hereof, 
Bell. lib. 1. de council. c. 5. §. Est vero.  saying, That it is to be noted, that in that Council, not one of the Western parts was there: and yet it is wholly approven, & Pope Gregory reverenced the same, as one of the four Gospels.  

Bell. lib. 2. the pont. c. 13. §. Denique.  Likewise, in the point of Papal Supremacy, Bellarmine, to prove the same by ancient Counsels, citeth the Florentine. But when a Canon of the same Council, is cited against Unction in Confirmation, as nowise Apostolical, 
Bell. lib. 2. the confirm. c. 9 §. Resp.  Bellarmine answereth, That all things that are in Counsels, pertain not to the Faith.  

Bell. lib. 4. the E●ch. c. 10. §. Eusse.  In like manner, Bellarmine, to prove the Communion, under one kind, to have been an old Custom, long before Constance, he citeth the Council of Basill. But when the same Council is cited, to prove the Council, above the Pope, it is rejected, with no gentler Styles, than Conciliabulum Schismaticum, Seditiosum, & nullius Authoritatis: that is, A Schismatic Conventicle, and a seditious, which is of no Authority. 
Bell. lib. 3. de Eccles. c. 16 §. Ad.  So highly doth Bellarmine advance hereby their Note of Popish Unity. 
☜   
Again, the Council of Constance, (saith Bellarmine) in the first Sessions thereof, 
Bell lib. ●. de conci. c 7. §. Qut●tum.  where it defineth the Council to be above the Pope, is rejected: but in the last Sessions thereof, and in all things that Pope Martin 5 approved, it is received by all good Catholics. Basill then was lawful in the beginning, but unlawful in the ending, because it displeaseth the Pope. And Constance here in the contrary, is unlawful in the beginning, but lawful in the end, because it pleaseth him. So that we may see, although Bishops in Counsels be judges, and have a decisme Vote, so that, whereon they agree, (according to Bellarmine's assertion) they may say, 
Bell. lib. 2. the Co●●●●. c 11. §. Quarto.  It seemed good to the holy Ghost, and to us. Yet when they have decreeted all, even Sub anathemate, yet the Pope, out of his supereminent power, may admit what he list, or reject what he pleaseth; and so advanceth himself above the holy Ghost, (to whom in the decreeing those things, seemed good) and consequently above GOD, and that which is worshipped.    

CHAP. XIIII. Popish avowed Rejection, in their late Counsels, of the most primitive and principal Antiquity.  
LAST of all, what regard they carry in their late Papal Counsels, 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 Declining from that primitive Path, testify: saying thus in Council, concerning the matter of the holy Eucharist.  
Albeit Christ did institute this Venerable Sacrament after Supper, 
Concil. Constan. Sess 13. Con●●l. Trid. Sess. 21.  (say they) and gave the same to His Disciples, under both kinds of Bread and Wine: And likewise, albeit in the primitive Church, the same Sacrament was received by the Faithful under both kinds; yet, notwithstanding, this custom is, upon special reasons now brought in, to wit, For the eschewing of Perils, and Scandals, That it shall be henceforth 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, 
Bell. lib. 1. de Euch. c. 2.  and His own Practice or Example there-in, rejecteth saint james liturgy: making, that want of Conformity thereto, (as to the Pattern in the Mount) a just cause of rejecting any prescription in God's Sacred worship, whether contrary, or divers therefrom.  
No marvel, therefore, as the jews rejected Christ Himself, preferring to Him, Barrabas; 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 foresaid humane Testimonies, which are against them; preferring to Sacred Antiquity, their new Venom of Heresy; when they so partly, and publicly, profess their Encroaching upon the most ancient Institution, and Sacred Testament of the very Son of GOD, and the Great Seal of HIS Glorious Kingdom.    

THE THIRD BOOK. OF HISTORY.  

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

1. By giving them the Lie, when they make against them.  
FIrst, then, for Precedency, to begin with a Pope: when Aeneas Silvius (called thereafter Pius the second) declareth, That before the Council of Nice, little respect was had to the Church of Rome, but each one lived to himself, Bellarmine answereth, Sententia Aeneae Sylvii partim non est vera: 
Bell. lib. 2. the pont. c. 17. §. Cum.  that is, The Relation of Aeneas Silvius, is not partly true. And so the Cardinal giveth his Holiness, roundly the Lie.  
Next, to a Pope, how he useth a Cardinal, let his own words witness: For when Benno the Cardinal, is truly relating the Viciousness of Pope Gregory the seaventh, and the Innocence of the Emperor, Henry the fourth, whom he persecuted, Bellarmine calleth him a Loud Liar: 
Bell. ●. 1. the pont. c. 17. Pet. 〈◊〉▪  and sayeth, that his book is full of most shameless Lies.  
thirdly, how conjunctlie a Troop of Writers, for company, get the Lie together, let Bellarmine give Testimony unto us; who telleth us, That albeit all ancient Writers agree in this, That the Council of Frankford condemned the seaventh Synod, which established the worshipping of Images; yet Alanus Copus sayeth, Mentiuntur omnes: that is, They are all Liars. Which Bellarmine calleth, 
Bell▪ ●. 2. the council. c. 8. sect. 〈◊〉.  Paulo durius dictum: that is, Somewhat hardly spoken. But behold, how he next falleth into this Ditch himself.  
When Martinus Polonus relateth the History of Sylvester the second▪ who sold himself to the Devil, to attain to the Papacy: which History Platina, Bembus, Nauclerus, Fasciculus, Onupbrius, and all other Historiographers, 
Bell. l. 4▪ the pont. c. 12. §. Resp.  testify: Yet Bellarmine (having a Face of the like temper with the brazen belly of Nebuchadnezar's Image) answereth, saying, Respondeo sine dubio esse fabulas quae narrantur de magia & morte Sylvestrit that is, I answer, That without doubt, (sayeth he) they are but Fables, which are told of the Witchcraft, and death of pope Sylvester.  
Again, when the same Martinus Polonus, and other thirty & three Historicians, (all Friends to the Church of Rome, most of them Clergy Men, & some of them saints) report, how pope joan, a vicious Whore, possessed the papal Sea so long, and died publicly in birth, in her pontifical procession, Bellarmine giveth him, 
Bell. 〈◊〉 1. de pont. c. 24. §. Deinde.  and all the rest, the Lie.  
In like manner, when Paphnutius Opposition, in the first Council of Nice, to compelled Single life, is recorded, not only by Socrates and Zozomen, but also by Epiphanius; and received as true, by all their own Writers, 
Espen. de contin. l. 1. c. 4. Alth. l. 13. t. Sacerdos. Grat. dist. 31. c. 12. P. Cost. Ep. ad fratrem. Bell. lib 1. de cler. c. 20. §. At neque.  as Espenseus, Alphonsus de Castro, Gratian, Petrus Costus, and others: yet notwithstanding, Bellarmine answereth, saying, Either that all is false, which those men report of Paphnutius; or else, if any such thing fell out, that it was but badly told by them.  
Last of all, how they use their own Writers severally, let these few Instances lykwyse to us notify. When Beatus Rhenanus deponeth faithfully, That pope Zepherin was a Montanist, Bellarmine answereth thus, 
Bell lib. 4. the pont. cap. 8. §. Quia.  Mentitur Rhenanus: that is, He is a loud Liar.  
When Canus, lykwyse, declareth, That pope Honorius was an Heretic; having for his warrant, not only his condemning in Counsels, but also his own Letter, containing a clear Evidence, That he was a Monothelite, Bellarmine, 
Bell. lib. 4. the pont. c. 11. §. ad secundam.  notwithstanding, answereth thus, Dico Canum, his errare: that is, I say, that Canus twice strayeth from the Truth.  
And, when Durand and Adrian, are produced, to testify, That Gregory did err, Bellarmine answereth shortly, 
Bell. ibidem c. 10. §. Resp.  and sayeth, That Gregory erred not: but they rather erred, departing from the Truth, (sayeth he) in reporting so.   

2. How they allege them to be corrupt, when they make against them.  
FOr instancing hereof: when we bring a place out of Eusebius, against papal Supremacy; showing, If any had the same in the Apostles days, it was james, the Lord's Brother, who was bishop of Jerusalem, and is called Episcopus Apostolorum; Bellarmine answereth hereto, 
Bell. l. 1. de pont. c. 26. sect. ad.  Locum sine dubio esse corruptum: that is, That the place of Eusebius, is without all doubt, corrupted.  
Again, when we bring against the same Supremacy, the Act of that ancient Council of Carthage, (as their own Gratian citeth, 
Grat. Dist. 99 c. prima.  and setteth it down) That none, no, not the bishop of Rome, should be called Universal; and which in effect pope Gregory himself doth testify; 
Greg. l. 4. Epist. ●8. Bell. lib. 2. the pont. cap. 31. sect. ad.  Bellarmine answereth, That Gratian corrupted that Canon, by adding some words thereunto, and therefore, that the same is of no authority, nor his Relation thereof, of any credit at all.  
Likewise, let us see, how upon incertain probabilities, and conjectural suspicions only, they reject whatsoever they find to make against them.  
When that Record is adduced of pope Boniface the second, who in his Letter to Eulalius, bishop of Thessalonica, maketh manifest, That the whole Fathers, of that famous Council of Carthage being excommunicated of the bishop of Rome, in token of their not acknowledgement of such power, or Supremacy, that they remained so, without regard thereof, for the space of an hundreth years, and died, most of them all, under the said Censure, (Augustine being one of them, & yet accounted a saint) Bellarmine hereto answereth, 
Bell. l. 2. the pont. c. 25. sect. Resp.  Valde mihi Epistolas eas esse suspectas: that is, That he suspecteth greatly those Epistles of Boniface: whereas their own Lindanus sayeth, 
Lind. panopl. l. 4. cap. 89. in fin●.  That he that scorneth those as forged, I pray you, what will he leave (sayeth he) of all the Story of Antiquity, safe or sound unto us?  
And when we produce Socrates' Testimony, against the Antiquity of the forty days of their Popish Lent, 
Bell. lib. 2. the oper. bon. c. 11. §. Sed probabile.  Bellarmine answereth, That it is probable, that Socrates book is corrupted.   

3. How they admit them as true, only when they make for them; but otherwise roughly reject them.  
TO clear this out of our foresaid Bellarmine, 
Bell. l. 4 the pont. c. 9  when he is to liberate Pope Liberius of arianism, he citeth the Testimony of Socrates, 
Bell. l. 1. de cler. c. 20.  Zozomen, and Nicep●orus, as the faithful Recorders of that Age: and yet when Socrates, is cited by us, to witness the Nicen Counsels acquiescing to Paphnutius speech, concerning the married Clergy, and Zozomen is brought to witness Nectarius fact, against Auricular Confession, Bellarmine calleth ●hem both in those points, manifest Liars, and Heretics: 
Baron. annal. anno 325. num. 6.  even as Baronius saith the like of Nicephorus, whereas their own Canus avoweth all those to be, 
●an. loc. Theol. l. 11. c. 5. sect. Quod.  Probatae fidei Authores: that is, Authors of approved Credit.  
In like manner, Sopbronius, and Simeon Metaphrastes, are cited by Bellarmine, ut illustres Historici, to prove his point of Papacy: but when they report, that Linus died before Peter, whom they make to have been Pope after Peter, 
Bell. l. 2. the pont. c. 6. sect. Adversus.  and ●o ●alsifieth their Succession, then are they disdainfully repudiated by Bellarmine.  
Likewise, Bellarmine adduceth Zonaras, to prove Honorius Innocence, as there-in, one of sole and singular Authority: yet in another case, concerning the Emperor Constantine's commanding of Pope Sylvester, Bellarmine rejecteth his Narration and Testimony. 
Bell. l. 1. de Concil. c. 20. sect. Resp.   
Also, Bellarmine adduceth Marianus Scotus, 
Baron. Ann. tun. 1. anno 34.  (whom Baronius calleth Nobilis Chronologus) to prove Pope zachary's just deposing of Childerike, King of France, 
Bell. l. 2. the pont. c. 17. sect. Ac.  and Pope gregory's the seaventh just opposition to Henry the fourth. But when Fasciculus Temporum, 
L. 4. the pont. c. 13. sect. Marianus.  who followeth him, and the Passionall, (two of their famous Histories) are produced to improve Peter's sitting at Rome, Bellarmine answereth, 
L. 2. the pont. c. 5. sect. Quo●●rca.  We justly contemn (sayeth he) Fasciculus Temporum, and the Passional chiefly, seeing Fasciculus followeth Marianus Scotus, who contradicteth most clearly both himself and the Truth.  
Again, for the justness of the forenamed Pope zachary's deposition of King Childericke, 
Bell. l. 2. the pont. c. 17. sect. Ac.  Bellarmine citeth Sigebert: but when he is cited to testify the Innocence of Henry the fourth, whom Hildebrand persecuted, 
L. 4. the pont. c. 13. §. Deinde.  than Bellarmine allegeth him to be unworthy of Credit.  
Likewise, for the clearing of the orderly and just proceedings in Pope gregory's Election to the Papacy, 
Bell. ibid. sect. Extat.  Bellarmine citeth Platina, as the only faithful Recorder, in whom (sayeth he) is the very form of his election set down. But when he is adduced by us, to prove the novelty of Auricular Confession, and that the first enjoynet thereof, was Innocent the third, Bellarmine rejecteth Platina, 
Bell. l. 3. de punit. c. 13. sect. Deinde.  saying, I trow it be a Lie (sayeth he) which Platina reporteth: adding, that he is no authorized Author, although his Declaration in his Preface to the Pope, by whose command he written, doth evidently show the contrary.  
In like manner, in a matter of History, for proof, that Peter substituted Clement to succeed him, 
Bell. lib. 2. de Pont. cap. 5. sect▪ deinde.  Bellarmine citeth Tertullian, Tanquam gravissimus author: but when he is adduced by us, to prove, that Pope Zepherin was a Monatist, in this point of History, 
L. 4. ●e pont. c. 8. §. Resp.  Bellarmine answereth, That there is no trust to be given to him.  
Also gregory's Dialogues, and the Stories there-in contained, are cited by Bellarmine, 
Bell. l. 2. de mon. c. 21. §. Alia. L. 1. de sanct. c. 19 §. S. Greg. L. 2. the purge. c. 6. sect. prima.  for Monastical life, and invocation of saints, etc. but is rejected as false, when he ridiculously telleth of a Purgatory of Souls, after death, into warm Baths.  
Thus use they their Historicians at their pleasure, whether ancient or more recent, even as Herod used the Baptist; who although he heard him in many things gladly, yet he rejected and persecuted him, in the matter of Herodias.   

4. How they have so forged, and corrupted Records that are extant, and taken others al-together out of the way, that in things concerning the Truth, which maketh against them, they have left very little to be seen, and feysted in, many contrary Falsehoods.  
THE thing that ever that Whore of Babylon hath most laboured for, 
Aeneas Silvius, alias Pius 2. Epist. 288.  and her Supposts for her have most endeavoured, hath been still A Supreme, and sole sovereignty. The which, although a Pope, and one of the Sitters on that Scarlet-coloured Beast, doth ingenuously confess, That Rome was free, and far from the like Challenge, or the Church of GOD, from the acknowledgement of any such Diotrephes-lyke Pre-eminence, in her purest and primitive times, while as she remained as an holy and chaste Spouse unto CHRIST, under the Dragon's Persecution, till the time of the Council of Nice. Yet, that the World may be borne in hand, That such Supremacy, as is now challenged, was ever reckoned due to that Seat of Majesty; and that even from the very beginning, and profession of true Christianity▪ that she did sit as a Queen; therefore, for probation hereof, and to make up that Gap between the Apostolical times, and that Council of Nice, they have forged some Decretal Epistles, 
1 Decretal Epistles counterfeit.  of the bishops of Rome, to have interveaned, fraughted with no other Ballast, nor Burden, but sovereignty, and their Horns still sounding on high, the treble tune only of Lords Paramont, and Universal Seignory.  
And if the Nicene Fathers have been too niggardly disposed, by passing a Sentence, of confining those Roman bishops, within their own Circuits, against any such boundless, and universal Supremacy: then, the World must know, that she is not so destitute of Lovers, but that she hath her Favourites, which can mend their Fault; and like Pickelockes, with wrong Keys, release their holy Mother, from such narrow Imprisonment, and can make Canons before hand, to be urged in due time, by their pope Zozimus, and to give such an hard Charge, 
2 A Canon of Nice, counterfeit.  to a whole African Council, as they shall be in hope, that those shall yield presently, to such a brave Battery. Which if that fail them (as unluckily it did) and that Paper only be found in the shot, in place of hard Bullet; Then shall be made up, two famous counterfeit Counsels: the one whereof, shall be a Roman, (and therefore no marvel, if in Favours of Rome) which shall check Nice, 
3 Concil. Rom. Cap. 20. Anno 315. 〈◊〉. ●in●●ssan. anno 301. ●oth counterfeit.  for its niceness, and match, yea, outmatch the same, in Venerable Antiquity: and shall not yield only, That the Pope hath power, to judge all others; but (as if that were too narrow a Scantling) shall give him this Prerogative, by their Declatatour, expressly to be judged by none.  
And if this will not yet serve, to be so Supreme in Ecclesiasticis, as to be both Lawgiver, and Lawless: but being glutted, with the Surfer of Spiritual jurisdiction, his large Maw also, and appetite after Temporal power, must be likewise satiate: Therefore, to set him on the highest pinnacle of Pride, and to put on the Kepstone of Absolute Monarchy, on his lofty and triple-crowned head, for the completing of the Mystery of Iniquity, and full inthronizing of that Vicar of the Prince of Darkness, into the Possession, (or at least the Claim) of Satan's full Grant, unto this pretended Servaunt, of that which the Master had before refused, when it was said unto Him, All these will I give thee, if thou wilt fall down, and worship me. Therefore, there must be an ample and fair Donation, 
4 Constantine's Donation, counterfeit.  of Constantine's well framed out, wherein his Holiness is invested, not only in the City of Rome, but also infeft, and seized, as Lord Paramont, in Temporalibus, in the whole Seignory, and Empire of the West. Which Donation, how grossly it is forged, and Knavishlie counterfeited, is clearly shown, by their own VALLA, a Roman, and Cannon of Lateran.  
And, as yet, the Pope not contenting with this, Boniface the eight, therefore, doth step farthest of all, and maketh the highest Reach: So that their own FASCICULUS TEMPORUM testifieth of him, Quoth in tantam arrogantiam erexit seipsum, ut Dominum totius Mundi se diceret tam in Temporalibus, quam in Spiritualibus: that is, He rose up, unto so high pride, that he called himself, Lord over the whole World, as well in Temporal things, as in Spiritual. And which Claim, himself, in his large Decretal, 
 clearly profes●eth. So that he hath left it, as a Non ultra, to his Papal Successors.  
Next, unto forging whole Treatises, to come to their corrupting of other Records, for the Papal behoof, let Cardinal Benno stand up as a witness, in the life of Gregory the seaventh, of whom their own Aventin thus likewise reporteth, 
 that, Non solum ad ambitionem suam occultandam fabulas comminiscitur, annals corrumpit, res gestas invertit; sed etiam coelestia oracula adulterate, etc. that is, That Gregory the seaventh, (alias Hild●brand) to hide his pride, did not only make up Fables, as true Histories, did corrupt the sound Registers, and inverted things that were done; but also did adulterate the very heavenly Oracles, expounding sacred Scripture falsely, (sayeth he) and forcing the same, so to serve his wicked Lusts.  
And last of all, how they have taken all things almost out of the way, that could make against them, (so that it is GOD'S great providence, that we have the Scripture left unto us sound) their own Alphonsus de Castro furnisheth us with a notable Example, 
A●phons. de Hares. lib. 1. cap. 13.  testifying, Quod ducenta volumina Wickle●●, Episcopus Pragensis, (sayeth he) concrema●i fecit, pulcherrime conscripta & regumentis pretiosis ornata: that is, That the Bishop of Prague caused burn two hundreth Volumes of Wicklesse's, most excellently well, written, 
 and covered with most rich Covers. And this he did at his own ha●d, without any superior warrant, long before the condemning of the said deceased Wickleffe, or Jerome of Prague either, in their ensewing Council; making so of their Books, the bones of Bethel's Priests, which was indeed their most succinct sort of confutation, Non arguendo, seit comburendo, all their Reasons, being Razing, and their firmest Arguments, being the Fire and Ferio.  
Again, Pope Gelasius had a notable Epistle, against the mutilation of the SACRAMENT, and is cited by Gratian: But what doth Bellarmine freely confess hereof? 
Bell. Lib. 4. de Euch. cap. 26. §. Resp.  Haec Epistola (sayeth he) modo fortasse non extat: that is, Perhaps, now, this Epistle is out of the way. Even as those Romish purgers do profess of Bertram, that they care not, 
Index expurg. ●. Bertram.  Si vel nusquam sit, vel intercidat: that is, That it were not in the World at all, or were perished: because it is such a clear Evidence, of the learned opposition, that was made eight hundreth years ago to Transubstantiation, when it was but hatching, as no clearer any ways can be.  
And in like manner, in the matter of Divorce, and privilege of the party wronged, to marry again, Gratian citeth a Canon of an ancient Council: 
Bell. Lib. 1. de Matrim. c. 17 §. ●ecruidus.  but Bellarmine sayeth, That now, Ne nomen quidem illius Concilii extat, ex quo canon ille depromptus est: that is, That not so much as the very name of that Council is extant, out of which that Canon is taken.  
Likewise, Bellarmine granteth plainly, 
Bell. Lib. ●. de Pont. cap. 14. §. Tri●●s●●●s ter●●●.  that the Decretal Epistle of Celestine the third, showing, that he maintained the Heresy, That difference in Religion, is cause of Divorce, was before, amongst the old Decretals, and that Alphonsus de Castro saw it in his time; but that the same is now quite abolished, and taken away, he freely confesseth.  
Besides those Suppressions of Evidences, what Oppressions likewise have been of the persons of the good and Godly, under Papacy prevailing, since the eight hundreth year of GOD, let their own Platina, in the life of Sylvester the thirde, and their own Fasciculus, after the life of Steven the fifth, testify: the one recording, That all good Men suffered Oppression, and Rejection: and the other telling of such Persecution, that he sayeth, Eia! Quis conventus, quae Congregatio, quis Homo jam securus erit? that is, Alace! what Company, what Assembly, yea, what Man now, can be safe? And therefore, he calleth that Age whereof he spoke, The worst Time that ever was, In quo defecit Sanctus, (saith he) & diminutae sunt veritates à Filiis Hominum: that is, Wherein the holy Man is perished, and Truth is departed from the Sons of Men. Thus were the Godly (as themselves confess) in their persons either oppressed forcibly, or else their pains were suppressed fraudefullie.  
Which Oppression towards the Godly, 
Revel. 11.  joined with strong Delusion towards the Godless, caused the Warning, which the few Witnesses gave, that the same was either not heard, or if it was heard, it was not believed; or what was witnessed, and believed, could not the least part thereof come to our Ears, who live so long after them: Partly thorough ignorance of the Age, lacking Historicians, as BELLARMINE testifieth of that nynth CENTURIE, 
Bell. Lib. 4. de Pont. cap. 12. in fin●.  Quo nullum indoctius, (sayeth he) nullum infoelicias: that is, Than which Age, none was ever more unlearned, and more unhappy: Partly, also, thorough the want of the ART OF PRINTING, and propagating of the true Travels of the LORD His Servants: Partly thorough the violent Kerbing of the Pens of the Pious, and partly by interring their Pains after them, by total Deletion, whom they could not deter in their lives, from faithful Relation: or else so woefullie and wickedly vitiating their Works, that Corruption of Writs and Falsehood is seen, where Correption of Vice, and Truth was ●et down: and with the EDOMITES against the Temple, although not crying openly, yet practising privily, razing, even razing to the Foundation, and drowning (like the EGYPTIANS, many Births of ISRAEL, in their Rivers of Suppression, and in the LETHE of Eternal Oblivion.  
So that we may say with the PROPHET, Except the LORD had left a very small Remanent, as ISRAEL would have been like to SODOM, and like unto GOMORRHA: 
Isai. 1. ●.  So, except the LORD HIS Providence had made some to escape, 
judges, 9  as JOTHAM did from the Hands of ABIMELECH, or as JOASH was preserved, 
2. Chron. 23.  by the Wife of JEHOIDA, we had not known so the sedulity and Subtlety of ANTICHRISTIAN HIERARCHY, as now we see traced forth, and treated of in their own History. Neither how comfortably, and carefully; mercifully, and marvellouslie, like MOSES in PHARAOH his Court, ISRAEL in afflicting EGYPT, the three Children in the fiery Furnace, and the seven thousand under cruel ACHAB: Even so, how those Sealed, and Virgin Worshippers, have been reserved, and GOD'S People, in the midst of BABEL, ever been preserved; like the Temple unpolluted, in the midst of Court and City, of that defiled multitude with Idolatry, who followed the Beast.    
FINIS.   

ERRATA.  
PAg. 7. Lin. 5. Is is, for It is. Lin. penult. affrighted, for stricken. Pag. 11. lin. 17. to, for them. Pag. 30. lin. pen. by, for with.  
Any other Escapes in Printing, let the Reader amend.