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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13160	A challenge concerning the Romish Church, her doctrine & practises, published first against Rob. Parsons, and now againe reuiewed, enlarged, and fortified, and directed to him, to Frier Garnet, to the archpriest Blackevvell and all their adhærents, by Matth. Sutcliffe. Thereunto also is annexed an answere vnto certeine vaine, and friuolous exceptions, taken to his former challenge, and to a certeine worthlesse pamphlet lately set out by some poore disciple of Antichrist, and entituled, A detection of diuers notable vntrueths, contradictions, corruptions, and falsifications gathered out of M. Sutcliffes new challenge, &c.	Sutcliffe, Matthew, 1550?-1629.; Sutcliffe, Matthew, 1550?-1629. Briefe replie to a certaine odious and slanderous libel.	1602 (1602)	STC 23454; ESTC S117867	337,059	440

and my answeres My conscience and plaine dealing the iudge of all mens consciences doth best knowe and I hope all the course of my writings will iustifie against all the cauils of such vaine banglers My learning I acknowledge is not comparable to that which many of my brethren haue but yet I hope by the grace of God to maintaine a truth against the prowdest of the Popish faction But were it neuer so sclender yet vntill my bookes against Bellarmine be answered in that plaine and scholasticall sort that I doe answere him neither hath Owlyglasse nor any of his consorts any reason to despise it or to obiect want of learning vnto me Yet séeing hee doth vndertake to prooue that I haue no learning let vs sée whether Owlyglasse hath any better successe in this then in his former allegations concerning his supposed vntruthes and falsifications First he saith I bring such arguments to prooue the Papists to be no Catholikes and to maintaine new doctrine and heresie as touch not them but wound the Church of England But if this had béen so why doth not Owlyglasse vndertake to answere my arguments why doth he not dare to refute my discourse If they hurt the Church of England no doubt but such caterpillers as he that séeke our hurt and ruine would not haue omitted to take that aduantage His wordes therefore are but vaine bragges and néede no other refutation then his owne lewde performance in this encounter and déepe silence in the rest Next he saith he will take a scantling of my learning nothing answerable to my lookes and countenance But his scantling is very short and vnproportionable being but one onely argument Beside that it sheweth that both learning and honestie is very scant with him for where I go about to prooue that the Church of Rome is not the true church of Christ for that it wanteth true bishops and Priests the palfrey fellow onely repeateth my wordes whereby I prooue that euery true Church hath true bishops and priests but durst not set downe my wordes whereby I shewe that the Church of Rome hath neither true bishoppes nor priests And where he toucheth any reason of mine he marreth it with his lewde handling and mangleth my whole discourse omitting my thrée last reasons and not daring to set them downe I will therefore now let the ignorant ideot knowe that my reasons whereby I conclude that the Church of Rome hath no true bishops nor priestes at this time are strong and effectuall and that his cauillations against my words are vaine and friuolous First then I say that no man hath ordinarie power to ordaine bishops or priestes but he that is a bishop and a priest But the Pope of Rome is neither true bishop nor priest ergo the proposition our aduersarie denyeth not The assumption I prooue by these arguments First the Pope was ordained priest but to offer sacrifices and to say masses for quicke and dead But neither doth this ordination make a priest nor had true priests and elders euer any such ordination That this ordination doth not make a priest I prooue for that thereby the ordained neither receiue power to preach nor to administer the sacraments nor the keyes of the Church wherein priesthood consisteth If they receiue any thing it is to offer sacrifice But the Papists confesse that there is great difference betwixt the sacrament of the Eucharist and a sacrifice as appeareth by Bellarmines large disputes Lib. 1. 2. de sacrif missae Further this ordination doth not giue to priestes the right of apostolicall succession which consisteth in preaching and administring the sacraments which our Sauiour committed to his Apostles and their successours to the worldes ende as appeareth by Christs wordes Matth. 28. that priests in auncient time neuer had any such ordination it appeareth by the commission that Christ gaue to his Apostles Matth. 28. by the office of Pastors described Ephes 4. and 1. Tim. 3. and Tit. 1. where no mention is made of sacrificing for quicke and dead neither doth this clause hoc facite in any author signifie sacrifice for quicke and dead It appeareth also by monuments of antiquitie and auncient formularies In the 4. Councell of Carthage priests are ordained by imposition of hands but not to sacrifice for quicke and dead This argument our aduersarie for all his contemptuous spéeches of my arguments durst not once touch Secondly the Pope is not ordained to teach or gouerne a certaine flocke but to be the vniuersall bishop Bellar. lib. 2. de pontif Rom. c. 31. Prooem Clement the head of the Church the spouse of the Church the foundation of the Church and a little demy god vpon the earth with power ouer purgatorie and the keyes of heauen and hell And if he haue not this power then is he not Pope But this power is no where deliuered by any good commission to any nor doth it belong to any bishop for any thing we can yet learne for if it did then should all bishops haue that power Owlyglasse therefore may doe well to shewe vs this power out of scriptures and fathers or els his silence will teach him that the Pope is no bishop Bellarmine telleth vs of pasce oues meas and tibi dabo claues But he must finde out a better commission for the Pope or els all bishops will haue like power and the pope will prooue to haue no power vnlesse he féede and haue the keyes of the Church which by Owlyglasse I am assured will not bee proued Thirdly the Pope doth not féede the flocke by teaching or administer the sacraments or gouerne the Church as other bishops did but contrariwise taketh vpon him to be Emperour or gouernour of Rome which the auncient bishops of Rome neuer did But no man can be a King and a bishop both together nor a bishop without doing the office of a bishop For Episcopatus as the Apostle teacheth vs That is a worke and not a title o● hono● is opus and not onely ho●os Our aduersarie answereth that it is Donatisme to affirme that the efficacie of sacraments doth depend vpon the good or bad life of the ministers and that we are to harken to those that sit in Moyses his chaire albeit they be Pharisees and bad men otherwise And this he proueth by diuers testimonies out of S. Augustine and the harmony of our confessions being copious where no néede is and silent when he should answere But all this is no more to purpose then if he should tell vs a tale of a horse nest or of the popes mules and mulets for what is that to me or others that say not that the Pope or popish bishops are not lawfull bishops nor haue power to administer sacraments because they are Sodomites adulterers and wicked men but rather that the pope is no bishop at all because he doth not opus episcopi He will perhaps say he doth opus episcopi But then he must shewe that he féedeth the

and last resolution for matters of faith argument 15 The Church of Christ neuer burned the scriptures no albeit there were errors in the Gréeke translation of Theodosion and Symachus and the seuentie interpreters and in all the Latin translations the vulgar and olde edition not excepted z yet did the true church neuer burne the scriptures for that was practised by Dioclesian and other persecuters of the church and by heathen men rather than by any that carried the name of Christians but the church of Rome hath caused Gods holy word to be burnt vnder pretence of false translations which notwithstanding she was neuer able to prooue to be false she doth therefore plainly declare her selfe to be the synagogue of Satan and not of Christ argument 16 The true Church did neuer prohibit the scriptures to be publikely read in such tongues as the people of God were able to vnderstand nor did she euer condemne them and burne them for hereticks that read them in vulgar tongues for our sauior commanded his apostles to teach all nations and no question but it was lawfull to teach them as well by writing as by word In Psal 86. S. Hierome saith that scriptures do not only belong to priests but also to the people Non scripserunt saith he speaking of the holy apostles paucis sed vniuerso populo and our sauiour where he commanded his auditours to search the scriptures meant that it should be lawfull for all to read them finally what is more vnreasonable séeing the scriptures conteine Gods holy lawes and his eternall testament than that the lawes of God should not be red in a knowen tongue and that it should not be lawfull for children to vnderstand their heauenly fathers testament and last will but the Romish congregation prohibiteth the scriptures to be publikely read in vulgar tongues and i Index libr. prohib à Pio 9. prohibiteth all translations but such as themselues set forth which are most wicked peruerse The bloody inquisitors haue also burned diuers poore people for reading scriptures in English as appeareth by the Registers of Lincolne and London in king Henry the eighth his daies Finally Nauarrus a braue Romish doctor teacheth that it is mortall sinne for a lay man to dispute of religion Laicus disputans de fide saith k In primum praecept c. 11. Nauarrus peccat mortaliter argument 17 Our sauior Christ l Iohn 4. teacheth vs that all true worshippers do worship God in spirit and trueth Venit hora nunc est saith our sauior quando veri adoratores adorabant patrem in spiritu veritate And God by his prophet m Isay 29. Matth. 15. Isay doth condemne his people that honored him with their lips their hearts being farre from him The apostle also Coloss 2. would not haue Christians condemned in respect of meat drinke and holy daies and reprooueth those that make decrées concerning touching and tasting and such like ceremonies he doth also vtterly n 1. Cor. 14. condemne praiers in a strange language and not vnderstood of those that vse them but the worship of God which the papists vse and most commend doth wholly consist in externall ceremonies as knocking lifting vp of the Sacrament censing lights and such like they also rather honor God with their lips then their hearts not vnderstanding what they say thinking that to gaze on the masse is to serue God finally they haue many decrées concerning meats drinks saints daies and also concerning touching and tasting and such like is it not then apparent that they are no true worshippers argument 18 The Church of o Exod. 20. Christ doth worship but one God according to this commandement Thou shalt haue no other gods but me and according to the words of p Matth. 4. Christ Thou shalt worship the Lord thy God and him only shalt thou serue but the papists worship the images of God as God himselfe and giue as much honor to the image as to the originall Cum Christus saith q P. 3. q. 25. art 3. Thomas Aquinas adoretur adoratione latriae consequens est quod eius imago sit adoratione latriae adoranda Séeing as Christ is honored with diuine worship saith he it followeth that his image is also to be worshipped with diuine worship and friers in their sermons speaking to the crucifix are wont to say to it Thou hast redeemed vs thou hast reconciled vs to thy father which r Bellar. de cult imag lib. 2. c. 23. Bellarmine himselfe can not deny he confesseth also that images may be worshipped with that honor that is due to the originall Admitti potest imagines posse col● improprie vel per accidens eodem genere cultus quo exemplum ipsum colitur they also worship the Sacrament with diuine worship and fall downe before it but neither are images gods nor is the Sacrament God Finally they confesse that the worship of seruice or doulia is due to saints and this they wil not deny how then can they shew that they worship and serue one true God argument 19 The catholike church only saith ſ Instit 4. c. vlt. Lactantius doth reteine the true worship of God neither can any society be termed Gods church which reteineth not Gods true worship but the papists doe not reteine Gods true worship for first they worship God according to the doctrines and commandements of men which our Sauiour t Matth. 15. Christ condemneth secondly they giue diuine honor to creatures as we shewed in our last argument thirdly their worship consisteth principally in the sacrifice of the masse which is nothing els but a masse of many superstitions impieties and blasphemies as I haue shewed particularly and largely in my treatise of the masse against Bellarmine argument 20 The true church of Christ beléeueth that Iesus Christ is perfect God and perfect man and that Christ Iesus is ascended vp into heauen and sitteth at the right hand of his father for these two points are articles of our faith the first being in termes conteined in the créed of Athanasius the second being expressed in the apostles créed but the papists attributing to Christ in the sacrament such a body as is neither visible nor palpable and can neither sée nor féele nor helpe himselfe nor others being oftentimes deuoured by mise and other brute beasts cannot shew how these qualities can be in a perfect man neither can they shew that a perfect man is both in heauen and in earth and in many places at once or that the flesh of Christ can be properly in heauen and earth and not onely beléeued but also apprehended with mens hands and téeth u Cōtr. Eutyth lib. 4. c. 4. Vigilius saith that the flesh that is in heauen is not in earth Fulgentius writing to Thrasimundus saith that the bodie of Christ hath the properties of a true body x De resur carn Tertullian teacheth vs that the body of Christ

is in the pallace of heauen neither may we suspect that he supposed that Christs body might at the same time be in earth Saint y Lib. 10. in c. 24. Luc. Ambrose saith that we touch not Christ with corporall handling but by faith and that we are not to seeke him on the earth nor after the flesh if we will finde him finally the scriptures and fathers do teach vs that Christ is so ascended into heauen that we doe not enioy him héere on the earth according to his bodily presence as I haue declared at large in my treatise against Bellarmine concerning the reall supposed presence of his body in the sacrament argument 21 The true church beléeueth that we are iustified by faith in Christ Iesus and not by the works of the law arbitramur iustificari hominem saith the z Rom. 3. apostle per fidem sine operibus legis Rom. 4. si qui ex lege haeredes sunt exinanita est fides this is the faith likewise of the fathers a Dial. 1. contr Pelag. tunc ergo iusti sumus saith Hierome quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex dei consistit misericordia and that we are not iustified by charitie or by our works it may be prooued by the testimony of saint b Epist 29. ad Hieronymum Augustine plenissima charitas saith he quae iam non possit augeri quamdiu hîc homo viuit est in nemine quamdiu autem augeri potest profectò illud quod minus est quàm debet ex vitio est ex quo vitio non est qui faciat bonum non peccet neither may we suppose where the fathers doe speake of iustice of workes that they meane any other iustice but such as declareth vs iustified and which without remission of sinnes cannot stand before God but the papists both beléeue and teach contrary as appéereth by the c Sess 6. actes of the Trent councell and friuolous disputes of d Lib. 4. de iustific c. 10. seq Bellarmine who endeuoureth to shew that man is able to fulfill the law and that our works doe iustifie vs. whereupon it followeth that contrary to the apostles intention we are iustified by the law if he say truely argument 22 The true church also beleeueth that we are not to boast or glory of our works and that the reward of sinne is death and that eternall life 's the gift of God Si Abraham ex operibus iustificatus est saith the apostle Rom. 3. habet gloriam sed non apud deum and Rom. 6. stipendium peccati mors gratia autem dei vita aeterna in Christo Iesu domino nostro likewise the scriptures shew that when we haue done all we can we are to acknowledge our selues to be vnprofitable seruants and that our sufferings are not woorthy of the glory that is to be reuealed and this the church of Christ also beléeueth and hath from time to time beléeued tua peccata sunt saith Augustine in Psal 70. merita dei sunt supplicium tibi debetur cum praemium venerit sua dona coronabit non merita tua and Hilary in Psal 51. non illa ipsa iustitiae opera sufficenrent ad perfectae beatitudinis meritum nisi misericordia dei etiam in hac iustitiae voluntate humanarum demutationum motuum non reputet vitia but the papists hold that we may trust in our works as appeareth by Bellarmines dispute lib. 5. de iustific c. 7. and say that all sinnes doe not deserue death and that eternall life is due for our works argument 23 The true church doth acknowledge no head of the vniuersall church but Christ alone which is also the Sauiour of his body Christ saith the e Ephes 2. apostle is the head of the church he is sauior of his body neither is the title of head of the vniuersall church due to Peter Peter the apostle saith f Lib. 4. epist 38 ad Joan. Constantinop Gregory is the first member of the holy catholike church and Paul Andrew and Iohn what are they but heads of diuers parishes and yet all are members of the church vnder one head Saint g De agon Christ in Psal 9. Augustine saith that Christ Iesus that is the mediator betwixt God and man is head of the church but this title of mediatour onely belongeth to our sauiour Yet the Romish church doth acknowledge the pope to be her head and h In gloss in c. vnam de maior obed Bertrand blasphemously saith that Christ had not beene discreet if he had not left a vicar generall behind him and this doth i Praefat. in lib. de pontif Rom. lib. 2. de pontif Rom. c. 31. Bellarmine very well allow and prooue it to be due to the pope is that congregation then the true church that hath either two heads or a head beside Christ Iesus argument 24 The true church is not built vpon the pope for the church was before there was either pope of Rome or chiefe priest among the Iewes but the church of Rome doth acknowledge the pope to be her rocke and her foundation as appeareth by Bellarmines preface before his treatise de pontifice Rom. and doth take the pope to be her foundation k Lib. 2. de pontif Rom. c. 31. Bellarmine among other the popes titles doth reckon this for one that he is fundamentum aedificii ecclesiae that is the foundation of the building of the church argument 25 The true church is Christs faithfull spouse Oseae 2. God speaking to his church saith sponsabo te mihi in fide the church also being Christes spouse harkeneth to him alone and of him is most dearely beloued en dilectus meus saith the l Cantic 2. church loquitur mihi surge propera amica mea columba mea formosa mea veni Cyprian saith that the church cannot be drawne to like of an adulterer adulterari non potest saith m De vnit ecclesiae he Christi sponsa incorrupta est pudica but the n Turrecrem lib. 2. c. 28. Aquin. in 4. sent dist 38. church of Rome doth acknowledge the pope of Rome to be her spouse and o Lib. 2. de pontif Rom. c. 31. Bellarmine doth mainteine that the pope is iustly entituled the spouse of the church and that this is not without the allowance of the pope it may appeare by the popes owne p C. intercorporalia de translat episc c. quoniam de immunit ecclesiae wordes where he challengeth this title of spouse to be due vnto him and yet I hope he will not say of the church sponsabo te mihi in fide nor propera amica mea columba mea nor doth the true church say of the pope en dilectus meus what then resteth but that the church of Rome should be the whoore of Babylon Apocalyp

1.7 out of whose cup the nations of the earth haue drunken so many abominations and that the pope should be the louer and spouse of this adulterous and vnchaste congregation argument 26 The true church of Christ is not necessarily tied to the obedience of the church of Rome nor neuer was subiect to his decretaline lawes quae sursum est Hierusalem saith the q Galat. 4. apostle libera est quae est mater nostra so likewise are her children for it is a rule of law if the mother be frée so likewise are her children but the church of Rome is necessarily tied to the obedience of the pope r C. Vnam sanctam extr de maiorit obed Boniface the 8. determineth that it is a point necessary vnto saluation to be subiect to the pope and ſ Lib. de eccles milit c. 2. Bellarmine doth exclude all out of the church of Rome that liue not vnder the subiection of the pope finally it is the common opinion of all papists that such as acknowledge not the popes authority are t Ibidem c. 5. schismatikes is it not then manifest that those that liue vnder the slauery of Antichrist are not the true church argument 27 The church of Christ hath but one iudge and lawgiuer that is able to saue and destroy soules vnus est legislator index saith saint u Iacob 4. Iames qui potest perdere liberare but the church of Rome doth acknowledge the pope for a supreme iudge and lawgiuer and hold that his lawes are of power to binde the conscience as Bellarmine teacheth his disciples lib. 4. de pontif Rom. c. 16. and that is the common opinion of all casuistes and the ground-worke of those that worke on mens consciences can this then be the true church that liueth in such bondage argument 28 The true church neuer commanded christians to make publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the holy apoples Peter and Paul and to all the saints of heauen the confessions of saint Augustine are extant and to be séene so likewise are there diuers confessions to be found both in the writings of the fathers and publike liturgies and yet can we not finde any of this nature nay in the forme of the masse prescribed by x Ordo Rom. cap. de forma celebrat missae an ancient order of the Romish church we do not finde that forme of confession that is now vsed neither can Robert Parsons or Bellarmine or any of that faction shew that any christian was wont to say confiteor deo omnipotenti bea●ae Mariae semper virgini beato Michaeli archangelo beato Ioanni Baptistae sanctis apostolis Petro Paulo omnibus sanctis do they not therefore that vse this forme in al their masses shew that they are not the true church that ioine angels and saints with God and séeme to confesse that they know our sinnes and that they are our iudges and haue power to pardon our offences argument 29 Christs true church reteineth no sacraments but such as Christ first instituted and are declared in the apostles writings and that may be prooued by Iustines 2. apology directed to Antoninus by Dionysius supposed to be the Ariopagite and all ancient formes of liturgies for we doe not reade in any of them of more sacraments than two but the popish congregation hath made euangelicall sacraments of matrimony order and penance of which the first two were instituted in the olde testament and the third is an act alwaies necessarie for obteining of remission of sinnes but neuer accounted a sacrament as wanting a sacramentall signe and also ●ormall institution they haue also made sacraments of confirmation and extreme vnction and giuen them both signes forms which notwithstanding were neuer knowen in ancient time are they therefore not likely to prooue a new church that haue instituted diuers new sacraments argument 30 The ancient and true church of Christ neuer beléeued that matrimony and order conteined grace in that sort which the papists teach neither did they beléeue to obteine iustification through confirmation and extreme vnction but the popes church beléeueth that these sacraments doe conferre grace ex opere operato and that héerein they differ from the sacraments of the old law for that the new sacraments doe worke iustification and not the old the first is apparent by Bellarmines discourse de sacrament lib. 2. c. 3. sequent the second by his dispute lib. 2. de sacrament c. 12. sequent neither will any papist deny this let them then shew how men may be iustified by greasing and crossing in extreme vnction and confirmation or else they will appeare to be strangers to Christes church argument 31 The ancient catholike church did y Can. apost 10. concil antioch c. 2. excommunicate such as cōming to church departed before they receiued the communion qui non perseuerauerint in oratione vsque dum missa peragitur say the canons necsanctam communionem percipiunt velut inquietudines ecclesiae mouentes conuenit cōmunione priuari the Romanistes themselues also C. peracta dist 2. de consecrat doe confesse that this was the ancient practise of the church peracta consecratione saith Anacletus omnes communicent qui noluerint ecclesiasticis carere liminibus sic enim apostoli statuerunt sancta Romana tenet ecclesia the same is also confirmed by the testimony of Iustine Martyr apolog 2. of Dionysius de eccles hierarch and other ancient fathers but the church of Rome now doth take them for good cacolickes that will come to masse and looke on She doth not certes excommunicate any for not receiuing the communion doth it not then appeare that the Romish church is not the church of Christ argument 32 The church of Christ did neither vse nor thinke it lawfull to reserue the eucharist in pixes ouer euery altar nor to cary the same about with procession nor to light candles before the pixe nor to bury together with dead bodies either the sacrament of Christes body or the chalice our sauiour Christ z Matth. 26. Luc. 22. 1. Cor. 11. said accipite comedite bibite that is take eate drinke and so forth and the apostles and first christians did receiue and not kéepe the sacrament in pixes but the church of Rome doth quite contrary argument 33 The true church neuer prohibited those that receiued the sacrament of Christes body to receiue the cuppe also neither did good catholickes abstaine from the cuppe hauing rerceiued the sacrament of Christes body a Serm. 4. de quadrages Leo saith they were Manicheyes that receiuing the sacraments tooke the body of Christ but in no wise would drinke the blood of our redemtion and this act he affirmeth to be sacrilegious Gelasius also saith that it is plaine sacrilege to diuide one and the same mystery and receiuing a portion of the sacred

body was taken vp into heauen the apostle Peter also Act. 3. declareth that the heauens must conteine him vntill the time that all things be restored and this the ancient fathers which the aduersaries will not denie to haue béene good catholikes doe cléerely expresse according to his diuine nature saith i Tractat. 33. in Matth. Origen he is not absent from vs but he is absent according to the dispensation of his body which he tooke Saint k Lib. 10. in Luc. 24. Ambrose saith that we are not to seeke Christ either on the earth or in the earth or after the flesh if we meane to finde him Saint l Tractat. 50. in Ioan. Augustine saith he hath caried his body into heauē although he hath not withdrawne his maiesty from the world m Homil. 21. in euangel Gregory the first also doeth plainely affirme that Christ is not heere on earth according to the presence of his flesh the flesh of Christ saith n Lib. 4. contr Eutych Vigilius writing against Eutyches when it was on earth surely was not in heauen and now because it is in heauen certeinly it is not on earth neither did euer any catholike father teach otherwise are the papists then catholikes trow you that contrary to the catholike fathers and catholike faith teach that Christes true bodie is both in heauen and in earth and vpon euery altar at one time and doe you call them catholikes that affime that Christs true body properly may not onely be touched and receiued into mens mouthes but also deuoured of dogges and mise and other beasts that eate consecrated hostes argument 18 All true catholikes firmely beléeue that their sinnes are forgiuen them for Christes sake and that they shall obteine eternall life according to these two articles of the Créed I beleeue the remission of sinnes and life euerlasting for as the apostle saith Heb. 6. God hath promised and sworne that we should haue firme comfort and saint o 1 Iohn 5. Iohn saith these things I write vnto you that beleeue in the name of God that you may know that you haue eternall life and whosoeuer beléeueth not this as p Ibidem he testified maketh God a liar The apostle q Rom. 5. Paule saith that he that is iustified by faith hath peace with God but what peace can we haue vnlesse we beléeue that our sinnes are forgiuen and that assuredly we shall obteine eternall life the sacraments also that are deliuered to euerie Christian are seales of remission of sinnes and of the promise of eternall life for by Baptisme we put on Christ that is we are made members of his body and partakers of his merits and in the Lords supper our Sauiour teacheth vs that the cup is the new Testament in his blood and that Christs body was broken for euery one that is a woorthy receiuer this doctrine is also confirmed by the examples of Abraham and the apostle Paule of Abraham we r Rom. 4. reade that he doubted not of the promise of God and that the same was imputed to him for righteousnesse the apostle ſ Rom. 8. saith that he was perswaded that nothing should separate him from the loue of God and this assurance of remission of sinnes and eternall life the catholike fathers teach vs. Si iustus es fide viuis saith t Serm. 4. de mortalit Cyprian si verè in Christum credis cur non cum Christo futurus de domini pollicitatione securus amplecteris u Ibidem againe he saith that we are not to wauer or doubt for that God hath promised vs immortality Saint x Serm. 2●… de verb. dom Augustine writing vpon these words thy sinnes are forgiuen thee saith it is faith and not pride to acknowledge what we haue receiued y Serm. 2. de anno●… Bernard saith that we haue no promise but by Gods fauour and that the spirit of God worketh this in vs that we beleeue remission of sinnes and this doe all true catholikes beléeue how then can the papists be catholikes that will haue men onely to hope for remission of sinnes and eternall life and that not without doubting or what are we to hope of the z Sess 6. doctors of Trent that prouounce them accursed that shall say that a man must certeinly beleeue that his sinnes are forgiuen him finally how shall we beléeue that those are true beléeuers that teach Christians not to beleeue remission of sinnes or eternall life but to doubt of both argument 19 All true catholikes beléeue that the faithfull presently vpon their departure out of this life are happy and enter into ioies that neuer shall haue end as the wicked and vnbeléeuers are presently to enter into euerlasting fire and begin to suffer endlesse paines these shall goe into euerlasting paine and the righteous shall presently possesse the kingdome of heauen prepared for them as may appeare by the sentence of our sauior Matth. 25. the a Rom. 8. apostle doth also plainly testifie that there is no condemnation to those that are in Christ Iesus the spirit of God doth likewise b Apocal. 14. pronounce them blessed that die in the Lord. and the reason is added for that they rest from their labours and this likewise is the faith of the catholicke fathers c Ecclesiast hierarch c. 7. Dionyse saith that the godly when they come to the end of their liues shall rest in Abrahams bosome and signifieth that there shall be no griefe nor sadnesse nor sighing d Quaest 75. Iustine Martyr holdeth that the soules of good men shall presently be caried into paradise both e Lib. 1. aduers haeres c. 2. Irenaeus and f Serm. de mortalit Cyprian likewise make onely two sorts of soules departed whereof the first are in blisse the second in paines and endlesse misery and that is also confirmed by the confession of our aduersaries in the canon of the masse where they pray for those that sleepe in a sleepe of peace but the papists teach that all that haue not satisfied here for temporall punishments must be plonged in the vnspeakable paines of purgatory and so after a time passe to heauen argument 20 All catholicks beléeue that Christ hath reconciled vs to his father and that he hath satisfied for our sinnes fully and perfectly the g Isay 53. prophet saith that we are healed by his stripes ipse volneratus est saith he propter iniquitates nostras attritus est propter scelera nostra disciplina pacis nostrae super eum we may therefore well accounpt them no catholicks that h Bellar. lib. 1. de purgat teach that Christians are to satisfie for the temporall punnishment of their owne sinnes either here or in purgatory the which is no where deliuered by the fathers of the church argument 21 True catholicks neuer made the image of God the father or the holy ghost nor did euer the godly

neither visible nor palpable neither that he filleth a place or is conteined in one place nay they say he is substantially in euery one that receiueth the sacrament and not that onely but also in euery pixe and consecrated host argument 32 The Eutychianists deny that Christ after the vnion of the two natures had a true body but as x De ieiun 7. mens ser 6. Leo signifieth a bodie without shape dimensions or circumscription they said also that Christ was whole both in heauen and earth against whom Vigilius disputing y Lib 4. contr Eutych c. 4. saith that the flesh of Christ when it was in in earth was not in heauen and now being in heauen is not in earth and their chiefe ground was that Christes humane nature was abolished euen as the mysticall signes are changed into another nature after the consecration of the sacrament for this is plainly apparent in Theodorets second Dialogue Who then vnderstandeth not that the papists by their transubstantiation do bring in Eutychianisme holding that Christes body in the sacrament is without all shape and dimensions that may be perceiued and that his body is both in heauen and earth at one time also in as many altars and places as the sacrament is who doth not likewise perceiue that Christes humanitie is abolished if the substance of bread and wine be abolished in the sacrament especially if the vnion of the two natures in Christes person be fitly resembled by the fathers to the sacrament This certes is a matter very euident that both Theodoret dialog 1. and Gelasius writing against Eutyches doth confute his heresie by this reason for that the substance of the bread remaineth in the sacrament which being denied by papists is it not very plaine that they reduce and bring backe into the world the old decaied heresie of Eutyches argument 33 The papists also in many points conspire with the enemies of the grace of God the Pelagians z Augustin de haeres c. 88. Pelagius saith that without grace a man may doe all Gods commandements Voluit credi saith Augustine etiam si difficilius tamen posse homines sine gratia diuina facere iussa and a De grat lib. arb lib. 5. c. 5. c. 9. Bellar. saith Solis naturae viribus posse aliquem ad breuissimum tempus omnia seruare scilicit diuina mandata he shifteth off the matter with saying quoad substantiam operis but that no question but the Pelagians would also admit Pelagius said also that grace is infused according to merit The papists also teach that men doing quantum in se est God is present with his grace and this they call meritum congrui or preparations to iustification they do not deny also but after a man hath grace he may merit a greater measure of grace thirdly both Pelagians and papists agrée in the definition of sinne Propriè vocatur peccatum saith b Vid. August contra Iulian. de grat Pelagius quod libera voluntate à sciente committitur so also say the papists as appeareth by the censure of Coleine Againe the Pelagians teach that a iust man in this life may be without sinne Hoc Pelagiani audent dicere saith S. c De bono perseuerant lib. 2. c. 5. Augustine hominem iustum in hac vita omnino nullum habere peccatum and in his booke of heresies c. 88. he sheweth it is Pelagianisme to holde that the life of iust men in this life hath no sinne d Lib. 4. de iustif c. 11. Bellar. also holdeth that a man is able to performe the law perfectly of which it followeth that a man may be without all sinne for how can a man fulfill the law but he must be without all sinne All papists generally hold that all iust men are without mortall sinnes The Pelagians doe e Augustin contra Iulian. lib. 6. c. 6. teach that concupiscence by baptisme is sanctified and being before euill doth afterward begin not to be euill which doctrine S. Augustine calleth very absurd yet from this doctrine can not the papists cleare themselues when they teach that concupiscence after baptisme and in the regenerat is no sinne The Pelagians would not grant that the Gentiles sinned in all their actions nor that their actions were sinne as done without faith as S. f Contra Iulian lib. 4. c. 3. Augustine sheweth no more will the papists grant it as appeareth by Bellarmines disputes lib. 5. de grat lib. arb c. 5. 9. nay they sticke not to hold that they may do all good works according to the substance of the worke The g Contr. dua● epist Pelag. c. 19. Pelagians were woont to say in omni bono opere hominem semper adiuuari à gratia and h Ibid. lib. 4. c. 6. againe gratiam adiuuare bonum cuiusque propositum and Bellar. likewise lib. 2. de grat lib. arb c. 5. disputeth that God according to time and place giueth grace sufficient to all men The i August lib. 1. de grat c. 28. Pelagians say nos forte firmum habere ad non peccandum liberum arbitrium and S. k Lib. 2. de baptismo Augustine teacheth vs that this doctrine is Pelagianisme yet doe the papists hold that sinne is subiect to our will as the censurers of Coleyn doe speake Bellarmine also lib. 5. de grat lib. arb in diuers places alloweth this power to frée will to be able to doe good and to absteine from sinne The Pelagians deny orignall sinne as saint Augustine lib. de haeres c. 88. teacheth and most papists now hold that the virgine Mary was conceiued without originall sinne as appereth by the testimony of Bellarmine lib. 4. de amissione grat c. 15. now to deny originall sinne to be in any is Pelagianisme as Bellarmine lib. de notis ecclesiae c. 9. disputeth Saint Augustinne l Contra. epist Pelag. lib. 4. c. 6. 8. de grat lib 1. c. 14. teacheth vs that it is Pelagianisme to hold that God is ready with his grace if he see a mans soule ready and prepared to receiue it and that a naturall man may desire his owne conuersion and yet the papists will not denie these propositions nor seeme to dislike them S. m In Hierem. 13. Hierome saith that the Pelagians did interpret these sentences our iustice is like a cloth of a menstruous woman and no man is good no not one in this sort as if the holie Ghost had ment that man in comparison of God is not iust or good which is also the sleight and cunning interpretation of papists Both Pelagians and Papists vse the same reasons to prooue the strength of fréewill as first that we are commanded to choose and next that God would not command vs things impossible magnum aliquid se scire putant Pelagiani saith saint n Degrat lib. arb c. 16. Augustine quando dicunt non iuberet deus quod

to canonicall scripture Opinio ista saith he non est haeretica quia non est contra canonicam scripturam finally the councell of n Aen. Sylu. de gist concil Basil lib. 1. Basil doth determine him to be an heretike thatdoth reiect the catholike faith deduced out of canonicall scriptures and proued by fathers argument 56 They holde also that our sauiour Christ did passe out of his mothers wombe as the raies of the sunne do pierce thorow the substance of the glasse quomodo solis radij concretam vitri substantiam penetrant for these are the words of the Romane o Part. 1. in exposit 3. art fid catechisme but this sheweth that they giue no true flesh to our Sauior and that they ouerthrow the article of Christes natiuitie and a principall mystery of Christian religion argument 51 Peter p Lib. 1. sent dist 14. Lombard teacheth that there is a two fold proceeding of the holy Ghost the one temporal the other eternal but this point his own scholers do mislike as erronious non debet concedi saith Occham writing vpon this place quod spiritus sancti sit duplex processio ne duae spiritus sancti processiones videantur vt sunt duae filij generationes vna aeterna ex patre altera temporalis ex filio they also dislike his doctrine sentent lib. 1. dist 18. § 4. where he doth teach that the Holy Ghost is as properly said to be a gift as to proceed his words are aequè donum esse ac procedere argument 52 q Lib. 3. p. 290. Andradius saith that philosophers by naturall knowledge and by the works of the creation did after a sort know Christ crucified which I hope Robert Parsons will not denie to be erroneous argument 53 The conuenticle of r Sess 6. c. 9. Trent teacheth vs alwaies in this life to doubt of Gods fauour towards vs and of our owne saluation which is nothing els but a plaine demonstratiō that the same teacheth not true faith but rather a superstitious distrust and oppugneth these two articles of our Créed I beleeue remission of sinnes and aeternall life argument 54 Finally all those points of doctrine which before I haue declared to be neither ancient nor catholike and which do plainly declare that the papists are not the true church are also apparently erroneous which in part hath béene proued and shall further be declared at all times if either Robert Parsons or any man of note among the papists leauing off his vaine bangling about quotations dare vndertake particularly to answer my challenge or will aduenture hand to hand to encounter me CHAP. V. That all papists if they mainteine the doctrine of the pope and Romish church are plaine idolaters HOw odious and hainous a sinne idolatrie is the scriptures doe in many places declare Almighty God hauing published his law against idolatrie addeth a very seuere threatning against those that should transgresse it I am the Lord thy God saith a Exod. 20. he strong and jelous and visit the sinnes of the fathers vpon the children vnto the third and fourth generation of those that hate mee and when the children of Israel departed from their God to worship a molten image Suffer me saith b Exod. 32. he to Moyses that my wrath may waxe hot against them and that I may consume them Idolatry in scriptures is called spirituall fornication but nothing can more displease a man than that his spouse shall forsake him and breaking the couenant of marriage run after strangers In this case therefore c Deuter. 13. God forbiddeth a brother to spare his brother or a father his sonne or a husband his wife if any of them arise and say come and let vs serue other gods Sit primum manus tua super eum saith Moyses neither are idolaters onely punished in this life but also in the life to come Without saith d Apocal. 22. Iohn shall be dogges coniurers vncleane persons murderers and such as serue idoles and in the 21. chapter of the Reuelation he saith that idolaters shall haue their part in the lake that burneth with fire and brimstone If then popish religion do plainly mainteine most grosse idolatry as not onely by their practise is prooued but also by diuers godly mens writings verified not onely the magistrates are diligently and seriously to represse the priests of Baal and the mainteiners of idolatry but also all Christians are carefully to take héed of their damnable doctrine if not let them assure themselues that they shall neither auoid Gods iudgements in this life nor the lake of fire and brimstone prepared for idolaters in the life to come And lest any papist should complaine that I doe greatly wrong the Romanists and their religion charging them with idolatry I do now God willing purpose to make my charge good in this chapter What papists are not I declared in the thrée first chapters and I hope I haue made it plaine that they are neither true Christians nor catholikes it followed that I should shew what they are and that in part is performed for I haue declared them to be heretikes it resteth therefore now for a fuller description of their nature that I declare them to be idolaters in the last part we shall God willing examine the loialtie of Rob. Parsons and all the popes agents and adherents That the papists therefore are idolaters it shall be prooued by arguments first drawen out of scriptures secondly out of fathers thirdly out of the confession of some learned papists and lastly out of their owne common doctrine and practise argument 1 e That papists are idolaters arg 1. The first law of the decalogue doeth expresly forbid the hauing of other Gods non habebis deos alienos saith God coram me that is thou shalt haue no strange Gods before me or els thou shalt haue no other Gods but me out of these words I frame this argument whosoeuer doeth worship or serue any other God beside the Lord God that created heauen and earth is an idolater but the papists doe worship and serue other Gods beside the God of heauen and earth ergo the proposition is prooued first by the intention of the law that séemeth principally to be made against idolatry and not onely against worship of idols subiect to our sences but also against idoles which men frame to themselues in their owne imaginations and fancies secondly by the textes of Scriptures that account them idolaters not onely that worship idoles of colour or mettall or other matter but also that honor with religious honor such things as themselues fancie to haue diuine power so couetousnesse is called worshipping of idoles Eph. 5. and those are idolaters that serue f Matth. 6. Mammon or call a wedge of gold their god or that put trust or confidence in any creature visible or inuisible or that serue or worship any thing for God but onely the euerliuing and true God finally

founders falsification 2 Gregorie the fourth saith that all bishops causes and the discussing of matters of religion belōgeth to the apostolike Romane See as the head of all Churches the place frō whence the Church tooke her beginning cum nulli dubium sit saith hée quod non solum pontificalis causatio C. praeceptis dist 12. sed omnis sanctae religionis relatio ad sedem apostolicam quasi ad caput ecclesiarum debeat referri inde normam sumere vnde sumpsit exordiū Anatorious lye For the law went out of Sion and not from Rome and bishops causes were handled in times past in councels and not before the bishops of Rome There also were matters of faith decided and not by the Romish bishops as this lying Pope affirmeth Nay the causes of the bishop of Rome himselfe as wel as of all other bishops were handled in councels falsification 3 Vnder the name of Athanasius the Church of Rome c. Septuaginta dist 17. teacheth that the counsell of Nice published 80. canons which were reduced afterward to the number of 70. according to the number of 70. disciples and that the copie brought to Alexandria was burnt by heretikes But authenticall stories doe refute this lye and shew that there were onely 20. Canons established in that councell Beside that Luke 10. Luke saith that Christ sent 72. disciples As the old latin transtation hath Thirdly if the canons were 80. it were a méere falsity to cut of or reduce 80. to 70. Finally of the burning of the canons of the Nicene counsell there is no recorde in any authenticall writer falsification 4 Marcellus saith that these words Psal 81. ego dixi dij estis are spoken of Preestes And thereby would proue them to bée aboue magistrates Si seculares in publicis iudicijs saith he C. synodum dist 17. libellis vtuntur appellatorijs quanto magis sacerdotibus haec eadem agere licet de qubus dictum est ego dixi dij estis The Pope therefore may bee conuinced of notorious lying and forging by all interpreters and not only by the text it selfe falsification 5 Vnder the name of Leo. c. ita dominus dist 19. They teach that Peter was assumed into an inseperable bond of vnitie with Christ hunc in consortium indiuiduae vnitatis assumptum id quod ipse erat voluit nominari a matter vntrue and blasphemous and vnworthy to be vttred by Leo. For albeit Christ consist of two natures yet no man euer yet sayed beside this counterfect● Leo that Christ and Peter made one person falsification 6 Anacletus saith that Peter was made bishop when Christ sayd to him thou art Peter and vpon this rocke I will builde my Church and the gates of hell shal not preuaile against it C. innouo dist 21. and I will giue thee the keys of the kindome of heauen He saith also that the rest of the Apostles made Peter their prince ceteri vero apostoli cum eodem pari consortio honorem potestatem acceperunt ipsumque principem eorum esse voluerunt But this second poynt is refuted by the whole tenor of the euangelical history and the actes of the Apostles recorded by Saint Luke For in no place we finde where the Apostles did ordaine or make Peter their prince or gouernor Nay we rather finde where Christ made all the Apostles equall The first point is contradicted also by the words of Christ who in the future tence said Dabo tibi and not Do tibi Bellarmine also holdeth that Peter in this place receiued nothing but a promise quorum verborum saith he planus obuius sensus est lib. 1. de pontif Rom. 10. vt intelligamus sub duabus metaphoris promissum Petro totius ecclesiae principatum Hee speaketh of the sence of the words rehersed by Anacletus and by his exposition it appeareth that Anacletus sayd vntruely that Peter was made bishop by christs words vttred Mat. 16. which may also be proued by Turrecremata in his treatise de ecclesia Finally all the Popes agents hold that Peter receiued the primacy from Christ and not from the Apostles falsification 7 Gelasius saith that the Church of Rome obtained the primacie not by any ordinances of synodes C quamuis dist 21. but by Christes owne words in the Gospell A matter most vntrue For the scriptures speake no where of the primacy of the Romish Church neither can it be proued out of the wordes tu es Petrus alledged by Gelasius Neither doth euery prerogatiue of Peter belonge to the Church of Rome Nor had the apostle Peter any such high primacy As the Pope nowe claymeth and practiseth falsification 8 Pope Nicolas saith that Dioscorus was not condemned for matter of faith C. in tantum dist 21. but for denouncing an excommunication against Leo bishop of Rome But the actes of the 2. councell of Ephesus being in fauour of Eutyches and the councell of Chalcedon do reproue him and playnly conuince him of vntruth The same also may be gathered by the chapter Canones dist 15. And therefore the glosse to salue this lye saith we must so vnderstand Nicolas his words as if he had sayd that Dioscorus was not condemned for matter of faith onely which was no part of Nicolas his meaning falsification 9 Omnes siue patriarchij cuiuslibet apices siue metropoleon primatus aut episcopatuum Cathedras vel ecclesiarum cuiuslibet ordinis dignitates C. omnes dist 22. saith Nicolas the Pope instituit Romana ecclesia But he telleth a grosse vntruth for the scriptures tell vs that the Apostle Paule ordeined bishops in Crete Ephesus and diuers places both in Europe and Asia and ecclesiasticall histories tell vs that neither the Church of Ierusalem nor Antioch nor other easterne Churches nor their dignities were founded by the Church of Rome Finally the actes of councels tell vs that councelles did appoynt the seuerall limits of bishops diocesses did enlarge their dignityes according to diuers occasions and that emperours and the dignities of greate cityes did adde dignity to the bishops falsification 10 The same Nicolas also affirmeth that Christ gaue to Peter terreni simul caelestis imperii iura that is the right both of the kingdome of heauen and kingdome of earth Ibidem But our Sauiour Christs words shew that he gaue him no earthly kingdome but promised him onely the keyes of the kingdome of heauen Nay if he be Christes vicar then he must clayme no earthly kingdome For our Sauiour Christs kingdome was not of this world falsification 11 Anacletus affirmeth that Peter and Paule were both crowned with Martyrdome in one day and at the same time C. sacro sancta dist 22. a matter denyed by Prudentius peri steph hym 12. Arator in Act. Apost lib. 2. and the author of the 18. Sermon de sanctis that goeth vnder Saint Augustines name and diuers others falsification 11 Pope Nicholas saith that Constantine called the bishop of Rome God Constat à pio principe

Constantino quod longe superius memorauimus deum appellatū C. satis dist 96. And vpon this ground he goeth about to proue that the Pope is not to be iudged by any But this ground is an impudente lye and cannot bée iustified by any authenticall writing falsification 12 In the chapter beginning Cōstantinus dist 96. the Canonistes affirme That Constantine the emperor gaue his crowne and all regall dignity in the citie of Rome and in Italy and in the westerne contries to the Pope Constantinus imperator Coronam omnem regiam dignitatem in vrbe Romana in Italia in partibus occidentalibus apostolico concessit say they in their decrées but this is an impudentlye refuted by al authēticall writers that describe the state of the empire of Rōe and of the westerne empire after Constantines time and is cōtradicted by the princes of Italy that for the most pa●te deny to holde any thing of the Pope in fealty Like vnto this fable is that which is reported of Constantines leprosie and how he was counselled to bathe himselfe in childrens bloud and was at last cured by Syluester bishop of Rome by baptisme For this is contrary to physicke to cure leprosie by bathing in childrens bloud and not well agreeth with diuinity vnlesse it can be shewed that baptisme cureth corporall diseases Finally the same is not found in any good authour but onely séemeth to be deuised by the writers of fabulous legendes falsification 13 Anacletus telleth how prouinces were distinguished by the Apostles C. prouinciae dist 99. and by Clement But that fabulous relation is refuted by actes of councels and constitutions of emperors that from time tooke order for the limits of prouinces and diocesses and did innouate olde limits oftentimes which assuredly they would not haue done if the same had béen ordered by apostolicall constitutions The same is also contradicted by those that attribute the distinction and limitation of parishes to later Popes Finally it is disproued by the recordes of auncient time that signifie how the Church being in persecution the bishops that liued obscurely had no reason ambitiously to contend either about the limits of prouinces or els lesser diocesses falsification 14 Vnder the credit of Tharasius they say that Peter deposed those C. multipliciter 1. q. 1. in Cod. Greg. 13. that were ordained by Simony as he did Simon Magus Cum Petrus diuinus ille apostolus cuius Cathedram sortita est fraterna vestra sanctitas say they hos deposuerit vt Simonem magum But Simon Magus was not ordered nor did euer Peter depose any so ordered as may appeare both by the actes of the Apostles and authenticall stories Is not this then a fable that they tell of Peter and of Simoniacall persons pretended to be deposed by Peter falsification 15 Innocent the fourth affirmeth that the kingdome of Sicily is the speciall patrimony of Peter Ad apostolicae de sent re iudicat Regnum saith he est speciale patrimonium Petri. But Peter neither claimed so much nor acknowledged so much nor knew so much Neither do we reade either in scriptures or fathers that hee had any such patrimony falsification 16 He saith also impudently that in the person of Peter it was said to himselfe also Ibidem whatsoeuer thou shalt binde vpon the earth shall be bound in heauen And therefore he concludeth that he hath power to depose Princes Doth it not then appeare that the Pope by lies hath vsurped power to depose princes and doth he not absurdly and falsely affirme that Frederike was deposed by God because he like a rebell pronounced him deposed being a wicked man falsification 17 Clemens the fift affirmeth most falsely that the Emperours hauing the crowne of the empire set vpon their heads sweare fealty to the Popes That this assertion is false Clement Romani de iureiurando Ibidem it may appeare by the emperor Henries protestation by all histories that talke of the emperors consecration and by Bellarmines disputes For though he was willing to gratifie the Pope with any thing that lay in his power to grant yet durst he not say that the empire is holden in fée of the Pope or that the emperor sweareth fealty to the pope How much then is it to be wondred that christian emperours should so patiently endure these vsurpations of popes Doth it not plainly appeare that S. Iohns prophecie is fulfilled howe they shall giue their authoritie and power to the beast Certes Apocal. 17. if this were not they would neuer haue resigned their crown so basely into such beastly creatures hands and take that of antichrist which is originally their owne and giuen them of God falsification 18 The same Clement affirmeth that the king of Sicile is the Churches and his vasal Clement pastoralis de sent re iudicat and that he is the emperours superior iudge and during the vacation of the empire doth succeede the Emperour Nos tam ex superioritate saith he quam ad imperium non est dubium nos habere quam ex potestate in qua vacante imperio imperatori succedimus But this doth not only conuince the Pope of singular pride and arrogancy but also of falsehood and treachery For Gregory the first called the emperor dominum that is his Lord and Peter was subiect to the emperor and also taught subiection to kings Furthermore it is simplicity to teach The king of Spaine will not yeeld to it I thinke that the church doth possesse earthly kingdomes and hardly will the pope prooue by any authenticall testimony that the king of Sicily is his vassal Finally it is a shame to all the empire to endure this lying beast to disgrace the imperial state and a matter of méere impudency for any to affirme that the Pope is Emperour during the vacation And I thinke neither Bellarmine nor Baronius albeit wel paid for lying wil affirme the all that which the Pope writeth in that shamelesse decretale is true falsification 19 Boniface the 8. saith the Romish church hath two swords In hac eiusque protestate saith he C. vnam extr de maiorit Obed. duos esse gladios spiritualem scilicet temporalem euangelicis dictis instruimur But that the Church hath a temporall sword is most vntrue for the Church hath the keyes of the kingdome of heauen and no swordes to gouerne terrestriall kingdomes It is also most false that the euangelists teach vs that the Church hath the temporall sword For Christ said to Peter Pasce and not macta oues meas that is féede my shéepe and not kill my shéepe falsification 20 In the glosse of the Chapter vnam sanctam extr de maiorit obed we reade that the Romanists affirme that no man can be saued vnlesse he be subiect to the Pope Si Christo Capiti eius vicario subesse nolumus salutem non poterimus adipisci The same is also gathered out of the text of Bonifaces decretale But this is a maine vntruth for

S. Christopher or Saint Catherine in the worlde falsification 29 Likewise doth Capgraue tell strange matters which of English papists were beléeued in time past Capgraue in Bernaco Saint Bernacus saith he killed a mortiferous beast at Rome that before had killed and deuoured much people and cattell but it is not like that Bernac coulde doe more then his holy father the Pope A certaine fellow that stroke S. Bernac was punished with swarmes of flying lice toto corpore pediculis saith Capgraue alatis obsessus He spoke with Angels sayled ouer the sea vpon a broade stone turned oke leaues into loaues viz. by changing one letter stones into fishes water into wine his cow being cut in pieces he restored notwithstanding to life and committed her to be kept by a wolfe Finally ke yoaked Harts and made them draw in a cart which Owlyglasse will hardly defend to be n● lies falsification 30 He saith that Christ appeared to Augustine the monke and talked familiarly with him Capgraue in Augustino and telleth also how hee plagued the men of Dorset with fire But the Saints of God in time past did rather pray for poore men then call for fire downe from heauen vpon them Saint Peter also a man of as good credit as Capgraue saith the heauens must containe Christ that is thither ascended vntill the time of the restoring of all things falsification 31 When Bartilmew a monke came to Durrham and saluted the crucifixe the same wodden crucifixe bowing downe himselfe saith Capgraue resaluted him againe He saith also that he sawe the diuell sometime in the forme of a mouse sometime of a cat and that he imprisoned a Hawke two daies and made her to fast for killing him a little bird and many such lies telleth Capgraue of Bartilmew the monke falsification 32 Scripsit ex ore angeli sanctus Brendanus sanctam regulam saith Capgraue In Brendano quae vsque hodie manet that is he wrote his rule as he receiued it of an Angel When as a poore fellow being followed by his enemies that meant to kill him fledde to Brendan desiring succour he willed him to get vp vpon a stone hard by and not to mooue this done his enemies that followed stroke the stone for the man and beleeued the man to bee the stone He caused a fountain also to rise out of a drie ground and was carried into paradise as for dead men hee raised them to life without any difficulty Which things no man can passe for truth vnlesse he be as sencelesse as the stone that Capgraue talketh of falsification 33 Of Edith Capgraue writeth that when she died Angels were heard to sing harmoniously In Editha and seene carying her soule to heauen that she appeared to Dunstane being dead that her body remained without corruption especially her thumbe with which she made the signe of the crosse That she did quiet the seas and deliuered Aldred Archbishop of Yorke being in danger in the Adriaticke sea when he called vpon her All which lies if Owlyglasse will beléeue he must be very credulous and one of those that are giuen ouer to beléeue lies But to make others beléeue that these are no lies he néedeth more eloquence then he hath now ignorance In the 8. session of the councell of Constance as it is called the popish church affirmeth that Wickleffe taught quod deus debet obedire diabolo That is that God must obey the diuell also that Princes being in mortall sinne are not to bee obeyed And diuers other matters neuer taught by Wickleffe which may appeare first by his bookes and ne●t by the articles collected against him and recorded by Thomas Walsingham Neither haue our aduersaries any arguments to proue the contrary vnlesse a man wil beléeue those infamous articles which were by his aduersaries obiected against him after his death which neither law nor reason will admit to passe for proofe falsification 35 Likewise did the papists deale with Iohn Husse in that wicked assembly condemning him for holding articles which he in open audience denied One reported Sess 15. that he should affirme that there was a fourth person in the trinitie others that he should call Gregory the first rimer matters which hee vtterly disclaymed Yet these and many more lies that conuenticle beléeued of him and condemned him for them and these lies of that holy man the synagogue of Rome now commonly beléeueth falsification 36 Now the church of Rome not being able to ouerthrow our doctrine goeth about to calumniate our principal teachers as Luther Caluin Zuinglius Oecolampadius Bucer Beza and others the principall agents either in shaking of the popes tyranny or the establishing of religion and namely her Maiesties most noble father her mother her brother her selfe her counsellors and principall agens the prince of Condey and his father the Admirall of France Henry the 4. nowe reigning and diuers others in Scotland Germany and otherwhere Vnto Luther Leo the tenth imputeth calumnious assertions which he neuer held Commonly the papists giue out that he taught that if the wife would not yeeld to her husband that the husband might go vnto his maide that he died sodainly that his body did stincke and many such like slanders stincking in the nostrils of all honest men Of Bucer they report that he turned Iewe and died blaspheming a matter refuted by the testimony of his enemies that were present at his death and not onely by his friends Of late they published a lying pamphlet of the reuolt of Beza and of his death which he yet liuing refuted The slanders of Sanders and ribaldry of that ribald Ribadineira which the papists receiue with such applause shall shortly godwilling be made manifest to the world Now it may appeare that they are false being deuised by Sanders and Rishton two lewde lozels vnacquainted with state matters and as it is thought published and much encreased by Rob. Parsons the most notorious traytor and infamous libeller that the congregation of Iesuites euer did affoord vs. falsification 37 Pius the fift in his letters to the Emperor most impudently affirmeth In vita Pij quinti. that the councell of Nice made the Pope which he termeth the successour of Peter Lord and gouernour of all Princes christened and also of all prouinces and nations whatsoeuer and that the same councell did anathematise all that should contradict that authority A matter proued to be a notorious lye by the actes of the councell for therein no such matter is found The same also is refuted by this argument for that councels haue not to doe with the disposing of temporall states falsification 38 Sixtus Quintus in his rayling bull against the king of Nauarre now raigning and swaying the scepter of France and the Prince of Condey publisheth most notorious lies He saith they polluted and spoyled Churches and with torments killed Priests monkes and friers and did compell men to religion with threates and bastonadaes minis verberibusque No one point being to be