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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

of massepriests with their clients the accesse they haue into womens closets and the ground of their trecherous practises Take away confession the faculties of Priestes togither with their dispensations and absolutions fal and masse-priests will be put to their beades Their credit also will decay with their clients if they cannot bring them on their knees before the priest sitting iudicially in his chaire Neither shall they be admitted further into womens closets nor haue such opportunitie to corrupt them Et sic perierunt illae cōfabulationes amatoriae labellorū molles mors●unculae carnales contrectatiūculae multae ad rem gerendā opportunitates Finally they shal not be able any more to draw subiects frō their alleageance nor to instill rebellion into mens mindes vnder colour of religion Owlyglasse therefore is longer in this point then in any of the rest and would gladly prooue his auriculer confession if by any meanes he could but his testimonies are all weake and counterfeit He alleadgeth first the testimony of the 2. councell of Chalon but first that councell had no confirmation but from Charles the great by whose authoritie it was as is said assembled Secondly Surius Tom. concil 3. that councell doth neither excommunicate those that confesse not their sinnes nor exclude them from christian buriall as doth Innocentius Thirdly C. omnis de poenit remiss the canons purpose was rather to instruct them how to confesse when they did it then to force men to doe it Fourthly the 33. canon seemeth to allow confession to God onely in those that are instructed and sheweth how that diuers thought that to be sufficient Finally it were a hard law for the Romanists if they should be bound to stand to all canons of councels Why then doe they vrge vs to that which they will not performe themselues Owlyglasse his conclusions out of this canon concerning the distinction of publike and priuat confession might well haue been spared Secondly he produceth Leoes testimonie Epist 80. ad episc Campaniae who séemeth to say that it is sufficient in secret confession to declare the guiltinesse of mens consciences to the Priest But neither doth he commaund men to doe it nor exclude from buriall those that refuse it nor writeth to others but his suffragan bishops of Campania nor is his word a law nor finally must Owlyglasse thinke that we are bound to beleeue this their domesticall witnesse or whatsoeuer falsaries haue published vnder the name of Leo. His third witnesse is Rabanus Maurus lib. 2. de instit cleric c. 3. who saith that the penance must be secret for such matters as by voluntarie confession are reuealed to the priest or bishop But this doth not shew that euerie man was bound to confesse or punished for not confessing but rather that it was voluntarie and of such sins as grieued mens consciences against which we dispute not His fourth witnesse is S. Bernard but he deposeth nothing for him nor against vs blaming onely those which for shame did hide their secret sinnes De interiori domo c. 37. Which sheweth that men at that time were not bound to open their sinnes by any lawe nor punished for not confessing as is now the practise of the Romish synagogue His fift witnesse is M. Caluin instit lib. 3. c. 4. numb 7. but he saith nothing which may seeme to make for the aduersaries but onely that the vse of confession was auncient For vs he saith confession was free and that there was no law binding men to confession before Innocent the third which is that which I holde And that which Owlyglasse layeth hold of ●aketh nothing for his purpose For albeit in auncient time christians grieued in conscience were wont to consult with such as had charge of their soules and some doe yet take that course among vs yet that doth not prooue that Romish auriculer confession was auncient or that christians must necessarily confesse all sinnes and be excluded from absolution yea from christian buriall if they doe not confesse in the priests eare His sixt witnesse is M. Bell in his suruey p. 536. who acknowledgeth as it seemeth auriculer confession to haue been established the yeare 254. But he speaketh according to the conceit of the aduersaries recordes that deriue it no higher and percase vnderstandeth a voluntarie frée confession and in cases of publike penance enioyned But all our dispute is whether before Innocentius the thirds decretal men were bound to confesse all their sinnes in the Priests eares and were excluded out of the church and from buriall if they did it not To which point M. Bell saith nothing that will relieue O●lyg●asse in this point of confession but that euerie indifferent man will confesse he was an idle fellow to triumph vpon such poore aduantages His last testimonie is deriued out of our communion booke where a forme of conf●ssion is prescribed for the comfort of the sicke And this he enforceth because as he saith our communion booke was framed after the imitation of the Romish portesse and masse-booke and thereupon imagineth that the booke speaketh of auriculer confession vsuall in the Romish Church But first he wrongeth vs to compare our cōmunion booke to their filthy and abominable masse book●s portesses full of abominable and idolatrous prayers and most wicked and superstitious ceremonies as I haue declared in my refutation of Bellarmines bookes de Eucharistia missa Secondly he doth wilfully and maliciously vtter vntruthes For neither is there any affinitie betwixt our bookes and the Romish missals and portesses nor tooke wée any patterne from them but rather from the old formularyes of the primitiue Church which prescribed reading singing of Psalmes reading of scriptures prayers and formes of ministratiō of baptisme and the Lords supper and preaching as may appeare by the testimony of Iustin Martyr Apolog. 2. ad Antoninum of Dionysius the Areopagite and others that mention the formes of auncient liturgies Further not this matter of auricular confession is enioyned by the missals or breuiaries but rather publike confession and absolution before the face of the whole Church Finally the forme of confession which the booke requireth is neither of all particuler sinnes nor enforced vpon any nor required but of such as are troubled in conscience And therefore if Papists were not blind and obstinat they would confesse that Owlyglasse had little reason or honesty when he went about to proue auricular confession out of our communion booke Owlyglasse himselfe if he had not béene past shame would neuer haue affirmed that auricular confession had beene ordeined of Christ and he meaneth no doubt the Romish auricular confession Viz. Vt omnis vtriusque sexus postquā ad ānos discretionis peruenerit omnia sua peccata solus cōfiteatur proprio sacerdoti infunctam sibi poenitentiam proprijs viribus studeat adimplere That is that euery man and woman of yeares of discretion confesse all their sinnes to their owne Priest secretly and fulfill

fathers of the Church nor that they were vsed in the forme the Romanists vse them Let him conclude if he list and then he shall see his error Further if he be obstinate let him proue that the fathers prayed in consecrating light In Missali in Sabbato sācto that diuelish fraud might be expulsed by it and while they halowed water that it might be effectuall to purge mens mindes and that they coniured water and salt as the Romanists doe praying ouer halowed water Vt fiat aqua exorcizata ad effugandam omnem potestatem inimici All which I trust he doth not beleeue that Caluin said or thought to be ancient Nazianzen sayth onely ne contemnas De sancto baptism or as our aduersaries translation hath ne despuas exorcismi curationem that is Despise not the helpe of exorcisme But that is nothing to other ceremonies about which wee contend neither out of these wordes can it be proued that exorcismes were vsed in the act of baptisme but rather otherwise when by extraordinarie grace diuels were driuen out of the possessed Rehearsing the wordes of Origen he doth curtall them He reporteth them thus Qui renascitur debet sale saliri Origens wordes stand thus Oportet eum ergo qui renascitur vtique in Christo renascentem rationabile sincerū lac desiderare prius quam rationabile sine dolo lac desideret debet sale saliri pannorum inuolucris colligari ne dicatur ad eum sale non es salitus pannis non es inuolutus Where I would pray the Archpriest Blackwell to put on his spectacles see whether Owlyglasse hath not with his glasse eyes corrupted the place Against me this place of Origē maketh nothing for neither doth hee mention all the ceremonies which are in question nor doth he speake one worde of the popish formes of exorcismes nor doth he speake as it seemeth literally of salting but allegorically vnderstāding true beleeuing Si credidero spiritui qui in Apostolo loquutus est sayth he Sale condior And if our aduersarie will needs vrge the litterall sense then must he needes confesse that men being baptized are to be lapped in clouts and to dr●…ke milke For Origen speaketh of all these things alike Finally it is a very ridiculous poynt to thinke that euerie ceremonie spoken of by Origen was vse● throughout the vniuersall Church De sacrament lib. 1. cap. 1. Saint Ambrose sheweth that the priest vsed to touch the eares and nostrils of those that were baptized At the least he sayth so vnder whose name the bookes of sacraments that are among S. Ambroses workes do passe But that is nothing to the purpose vnlesse Owlyglasse will confesse that whosoeuer doth touch his nose doth spit in his face also which were a wonderfull and archpresbyterall interpretation He sendeth vs also to Petrus Chrysologus But if the man had saide any thing to the purpose I doubt not but hee would haue taken paines out of this golden fellow to fetch golde him selfe whereas now he deliuereth to his reader nothing but drosse Lib. 1. de Baptism ca. 25 Neither is Bellarmine able to affoord Owliglasse any helpe in this case For albeit he raketh into all authours good and bad yet can he alledge no sufficient testimonie out of antiquitie for the formes and ceremonies vsed by the Popish Priests Furthermore he cannot iustifie that the rites of baptisme that any one father speaketh of were generally receyued in all the Churches Finally the formes of celebrating baptisme described by Clemēt Dionysius Iustin Martyr Tertullian Cyprian Basil and other fathers do declare that no such formes were in ancient ●…me vsed as the rituall bookes now in practise in the Romish Church do prescribe I haue therefore sufficiently discharged my selfe of the accusation he would fasten vpon me Secondly Caluin doth not affirme any thing contrarie to my wordes For albeit he knew how ancient some of the ceremonies are which I denie to be vsed in the first Churches yet doth he not expresse howe ancient they are nor speake any thing of their seuerall formes nor confesse any other thing contrarie to my assertion To cōclude this point the conuenticle of Trent affirmeth Sess 7 cap 13. that none of these Ceremonies which wee speake of can bee omitted without sinne Which doctrine I hope Owlyglasse will not confirme either out of the fathers or out of Caluin It is hee therefore and not I that hath committed this fault of lying vnlesse he haue somewhat else to alledge for himselfe Cap. 1. Sect. 2. That it is not vntruth to say that the doctrine of the Councell of Trent that denounceth men accursed that shall not hold baptisme to be necessarie to saluation is not Catholike MY aduersarie doth also challenge me Cap 2. pag. 12 because I affirme that the doctrine of the Councell of Trent that denounceth men accursed that shall not hold baptisme to bee necessarie to saluation is not Catholike And to iustifie his challenge he alledgeth for himselfe first S. Augustine lib. 3. de Orig. animae c. 9. Secondly the wordes of our booke of Common prayer And thirdly mine owne testimonie where I speake of the paines of originall sin And in the end he concludeth that if the want of baptisme sendeth infants into hel fire that it is necessary to saluatiō But al this tedious discourse is farre from the purpose For neither doth any father affirme that such are accursed that hold not baptisme to be necessarie to saluation which is the doctrine that I condemne as not Catholike nor can any such thing be gathered out of the wordes of the Common prayer booke or of any thing deliuered by mee How then durst this vaine fellowe charge me with vntruth being not able to alledge one argument to conuince mee or any Catholike Father to speake agaynst mee had hee not steeled his face and dulled his vnderstanding so that hee neyther shameth at any thing nor well vnderstandeth what he writeth Further this is contrarie to promise made in the beginning for there hee promised that he would put the Reader to no more labour then to open the bookes and view the places that should bee alledged And here hee argueth to his vttermost skill and yet proueth nothing But suppose I had indeede said that all that die without baptisme are not damned and had sayd that only and not a●ded any thing concerning the curse of the conuenticle of Trent as I did yet I hope this will not be proued to bee any vntruth For if Circumcision did resemble baptisme why should all infants especially borne of godly parents rather be damned dying before Baptisme then such as dyed before Circumcision Secondly I hope our aduersarie will not say that the theefe which confessed Christ on the crosse was damned albeit he died without Baptisme Nor is hée able to shew that he was baptized for that troubled Saint Augustine Lib. 3. de Orig. animae cap. 9. a man farre more learned then himselfe

saith that Saints are mediators not of redemption but of intercession and that Saint Paule 2. Thess 3. Desired the Thessalonians to pray for him making them mediators of intercession But first the scriptures and fathers allow none for mediators but Christ Iesus that hath redéemed vs and mediated our peace they are also vtterly vnacquainted with this Popish distinction Secondly it is a ridiculous thing because the Apostle desireth the Thessalonians to pray for him to whome he might come and which did vnderstand his prayer to conclude after Owlyglasse his fa●hion that therefore either they were to be tearmed his mediators or that wee may pray to those which neither can heare vs in all places nor grant our prayers The Second part of my assertion is proued First by the doctrine of our Sauiour that taught vs to pray to the Father in his name Which is also confirmed by the practise of the Church testified in the 3 counsell of Carthage c. 23. Secondly the words of the Apostle are direct for vs. How shall they call saith he on him on whome they haue not beleeued Rom. 10. Thirdly the fathers condemne the practise of the Romish Church in praying to Saints Mariam saith Epiphanius nemo adoret neque muli●rum neque virum And againe neque Tecla neque quisquam sanctu adoretur non enim dominabitur nobis antiquus error vt relinquamus viuentem adoremus ea Rom. 1. quae ab ipso f●cta sunt S. Ambrose saith that wee haue accesse to kings by mediation of tribunes and noble men because they are men but to come to God that we neede noe spokeseman but a d●uout minde Fourthly both councels and fathers condemne worship of Angels non oportet christianos say the fathers of the councell of Laodicea Can. 35. derelicta ecclesia abire ad angelos idololatriae abominandae congregationes facere They say christians are not to relinquish the Church and to runne into corners to worship Angels for that they signifie to be Idolatrie Chrysostome in his 7. homily vpon the Epistle to the Colossians refuteth the opinion of those that vsed the mediation of Angels Sunt nonnulli saith hée qui dicunt non oportere per Christum reconciliari ad patrem accedere sed per angelos propterea sursum ac deorsum quae de Christo sunt versat Epiphanius and S. Augustine where they talke of the heresie of the Angelikes condemne the worshippers of Angels for heretickes Fiftly the practise of the auncient Church doth vtterly repugne against the forme of prayer vsed by the Pop●sh Church for if we séeke all the rituall bookes of auncient Churches we shall not finde where christians prayed thus Sancta maria Mater dei ora pro nobis nunc in hora mortis Neither was this prayer vsed Maria mater gratiae mater misericordiae Tu nos ab hoste protege hora mortis suscipe Neither do I beléeue shall Owlyglasse find where christians prayed thus Sancta Maria succurre mis●ris iuua pusillanimes Mens febr retoue f●ebiles and so forth Or as in the missall of Sarum Vt haec munera tibi accepta sint sanctae Batildis obtineant merita Neither can any formes of litanyes to Angels and Romish Saints in auncient bookes be found Finally these formes of prayers to Saints and Angels are most absurde for what reason haue christians not to pray to God through Christ as they are commanded but to run to Saints who neither vnderstand mens thoughts nor are present in all places nor can helpe vs. Nay it is a thing very vncertaine whether many of those that the Romish Church doth worship are Saints or no. the lye therefore that Owlyglasse would fasten on me doth touch the Apostles holy fathers whose doctrine I follow and not me only and may well be returned backe on him But saith he of prayers to Saints and Angels Page 34 there are such plentifull proofes that nothing can excuse him from ashamelesse vnttuth And there vpon he both bringeth forth Basill the Councell of Chalcedon Chrysostome Saint Ambrose and Ruffinus But no one of these hath one such prayer as the Romish missals and breuiaries haue many Further the twentith homily in honor of 40. Marti●es is not authenticall nor was euer written by Basill Neither is euery rude voyce that passed in councell to be ascribed to the councell as authorized vy solemne act besides that many Epistles and writings are set out among the actes of counsels that deserue no credit so we say of the 66 homily of Saint Chrysostome and Ambroses booke de viduis that they haue passed the handes of idolaters and falsaries Ruffin telleth vs onely Lib. 2. hist c. 33. what some did not what they ought to do but suppose some of these fathers should either by an apostrophe name Saints or Angels or else desire in a generality that God will heare the prayers which the triumphant Church offereth to God for the militant Church or admit also that any one man should pray to Saintes yet that is nothing to iustifie the blasphemous prayers of the Church of Rome made to Angels and Saints nor doth it appeare that in auncient time there were any publike prayers to the Virgin Mary to Angels and Saints Finally the fathers did rather praye to God at the tombes of martyrs then praye to martyrs as God And we are rather to follow the most authenticall fathers and best learned and their authenticall writings then either such ragges as are falsesly countenanced by the names of fathers or some hard speaches of fathers Further Owlyglasse signifieth that Hierome against Vigilantius defended prayers to Saints But he must alleadge good proofe or els his reader and euery one that readeth Hierome will tell him he lieth Finally he alleadgeth M. Bell against mee and adioyneth M. Gough in a treatise against M. Fecknam vnto him But wee all agree against him and his erroneous and superstitious doctrine concerning prayer to Saints For albeit some one or two long since called vpon Saints yet we all agrée that auncient christians had no such formes allowed or publikely vsed and frequented in the church So it appeareth that for prayers to Angels and our Lady our aduersarie can alleadge nothing but the custome of Collyridians and Angelikes Neither can he alleadge any thing for prayers to Romish Saints nor to Martyres but certaine counterfeit writings and priuat practises of one or two Fathers which against the rest and against authenticall writings of the same authors are of no validitie Sect. XIII That auriculer confession after the Romish fashion was not established nor receiued into the Church before Innocentius the third his time THe last exception which concerning matter of vntruth Owlyglasse taketh against me is for that I denie the Romish auriculer confession to be auncient A matter that seemeth much to pinch my aduersarie and his consorts for that vpon this point for the most part dependeth the gaine of their faculties the credit

Weston Iesuits in Wisbich taught that whores were in Rome with as good right as the pope and his consorts did at Wisbich some thrée or foure yéeres agone affirming that whores were in Rome cum approbatione and to trusse all short with as good right as the pope And if he dare or hope to win aduantage by it let him compare the liues of the popes cardinals and Romish clergy and people with such as truely professe our religion and examine the honesty of both and if not let him leaue his lying and railing vpon honest men falsification 9 Pag. 11. chap. 2. For spittle saith he speaking of the ceremonies of baptisme we haue the warrant of S. Ambrose lib. 1. de sacrament c. 1. but whatsoeuer he hath we haue here a notorious lie deliuered by him for S. Ambrose in that place hath not one word of spittle much lesse of spittle in baptisme for which he is alledged I woonder then if Philip Woodward haue made vp these woodden animaduersions that the other masse priests do not spit in his face and defie him and the rather for that he supposeth euery word of S. Ambrose or the authour of that counterfet treatise to be a sufficient warrant whom the papists in diuers points regard not as I haue shewed in my treatise De missa now published against Bellarmine falsification 10 In the same chapter pag. 12. he saith that for ceremonies vsed by the Romanists in baptisme viz. for exorcismes blowings salt spittle hallowed water anointings light and others for of these he speaketh he hath the testimony of antiquitie whatsoeuer I say to the cōtrary But can any man beléeue him on his bare word sure no. for taking on him to prooue these ceremonies like a simple ideot he doth not so much as bring any testimony of antiquity for light holy water and greasing in baptisme And the rest which he bringeth are farre short of his purpose so that to proue Owlyglasse a lying companion I néed no testimony but Owlyglasse himselfe his owne loose dispute doth proue Ph. Woodward to be a woodden fellow falsification 11 In the same chapter pag. 11. he writeth that I vtter an vntrueth so manifest that Caluin doth confesse it and yet Caluin was dead long before I wrote any thing Beside that he doth not confesse that to be vntruth which I affirme for he saith not that the ceremonies in question were practised by the ancient church which I denie but onely affirmeth that he knoweth how ancient they were which may be true albeit they were neither ancient nor practised by the vniuersall church but by some few superstitious persons Finally he is a simple fellow to tell vs of Caluin or to make him our iudge albeit we reuerence his memory as being a learned and godly man and an excellent instrument vsed by the Holy Ghost to set foorth the trueth of the Gospell wickedly suppressed by Antichrist falsification 12 Speaking of our Communion booke in the same booke saith Pag. 13. he lay men and women are permitted to minister baptisme but no man did permit him thus to lie and to speake without booke neither would he haue taken himselfe libertie in things not permitted vnlesse the archpriest or some false Iebusite had giuen him libertie to lie and speake vntrueth That he hath maliciously vttered vntrueth the booke will declare wherein there is not one word either of lay men or women permitted to minister baptisme falsification 13 Where he saith pag. 15. that Epiphanius and Hierome affirme that married persons vsed not to be admitted to holy orders except they did promise perpetuall continencie from their wiues he telleth a notorious vntrueth for neither did Epiphanius haeres 59. nor Hierome aduers Vigilantium speake one word of promise or vow made in that case Beside that if they should make such a promise yet were that no warrant to permit men to leaue their wiues in that sort nor can men depart or absteine from their wiues without their consent as the aduersary knoweth if he know any thing falsification 14 He saith pag. 16. that in maried couples disioined the band of mariage continueth still but the conuenticle of Trent sess 24. c. 6. and other authors In the challenge before alledged will tell him that in mariages dissolued before consummation this his assertion is vntrue falsification 15 Chap. 2. p. 17. most certeine it is that they said masses and prayers for the soules departed saith he speaking of the fathers of the primitiue church but in this point not being able to bring foorth one father that euer said masse or dirge for the dead he doeth after a close maner giue himselfe the lie and to make his lying more manifest I haue in my answere to his exceptions taken away all the colours that he with his little learning could set vpon the matter If he rest not with his losse let him in his next returne shew where any ancient father said requiem aeternam for the dead or praied thus absolue Domine animas omnium fidelium defunctorum ab omni vinculo delictorum and finally let him proue that the ancient fathers beléeued that Christes body and blood were really offered for quicke and dead in the masse If he can not do this he talketh idlely of his masse and sheweth himselfe to be a masse priest rather in a foolish intention than in certeine knowledge or true popish deuotion falsification 16 Pag. 21. chap. 2. he denieth that papists put any hope in images or that they worship them as the Gentiles did their gods or that they offer their praiers or deuotions vnto them but hée lieth falsely as his owne conscience may tell him if he haue any conscience and be not as stupide as any stocke or stone which he is wont to worship secondly the practise of the Romish church must néeds conuince him of lying for among the Romanists simple people and priests also not vnlike to heathen idolaters fall downe before stocks and stones set vp lights before them burne incense to them pray before them thirdly their vsuall formes of praiers doe shew that he hath told vntrueth and that lying is with him an vsuall forme in their rituall books they say ô crux aue spes vnica and frier Bartilmew of Siena that is now said to worke miracles hath these wordes for his deuise Christ and his crosse and Mary be my guide and keeper and to the portrait of our Sauiours face they say salue sancta facies fourthly their common doctrine is that the image is to be worshipped with that worship that is due to the originall but it is to be doubted whether the heathen were so grosse idolaters as to giue that honour to their images finally they goe on pilgrimage to their images more then euer did the heathen and doubt not but they are able to doe more then the heathen idoles as may appeare by the vowes made to the lady of Loreto and such other saints for neuer did the

of late time haue not any that deserue to be entituled either bishops or priests where least any fond cauiller should mistake me as a certeine n A detection of vntrueths and falsifications disciple of antichrist hath done of late I doe giue them to vnderstand that my meaning is not to deny them to be the church that haue ministers or bishops faulty for life or defectiue in the execution of their office but onely those that haue bishops and priests without lawfull ordination and that doe not at all execute the office and function of a pastor or bishop and because the synagogue of Rome hath onely such priests and bishops as want lawfull ordination and vtterly cease to execute pastorall functions I saie that the same cannot be the true church of Christ I say then that Romish priests haue no lawfull ordination because they are ordeined first by heretikes by excommunicate and simoniacall persons which the canons doe prohibit to lay hands on any and disallow such as are ordeined by them that the popes of Rome and bishops ordeined by them are simonicall persons it appeareth by the practises of the conclaue in election of popes by the compacts made betwixt the pope and such as he ordeineth by the testimony of the conscience of papal creatures and publike writings o Lib. de schism Theodorick a Niem testifieth against Boniface the 9. and others and saith that Boniface sold the same benefice to diuers and when he lay a dying bought and sold and said he should doe well if he had money Vllerstone in his petitions crieth out of the simony of his time that was a cause also of the complaint of the Germaines in their grieuances venalia nobis saith Mantuan Templa sacerdotes altaria sacra coronae Ignis thura preces coelum est venale deúsque that they are heretikes it shall be prooued by the seuerall heresies old and new which the church of Rome holdeth Secondly they are not ordeined lawfully because they are not ordeined to teach and administer the sacraments but to offer sacrifices for the quicke and dead as appeareth by their p Machab. in lib. de missis episcop pro ordinib formularies of ordring priests q Lib. de sacra ord c. 9. Bellarmine likewise confesseth that this is the due forme of ordring priests respondeo saith he sacerdotes ordinari cum illis dicitur accipe potestatem sacrificium offerendi this ordination I prooue to be vnlawfull first because it conteineth no commission for the principall point of apostolicall or priestly function and next because it giueth them an office of sacrificing for quicke and dead which is more then belongeth to their charge or was executed by the apostles or ancient bishops of the church Thirdly they are ordeined by bishops that haue themselues no due ordination being sent abroad by antichrist rather to suppresse the trueth then to teach the trueth now euery man well vnderstandeth that no man can giue orders but such as haue receiued orders Finally they are most of them vncapable of ministeriall function and can neither teach nor administer the sacraments duly and if they were able yet doe they not teach Gods people but rather by their masses and confessions draw them to superstition and disloialty That the Romish church hath no true bishops it is to be proued both by the same and other reasons first no heretikes haue power to ordeine others but the pope is an heretike ergo the first the aduersaries will not deny the second we shall prooue by diuers arguments in his proper place secondly we haue declared and the world knoweth that the popes of Rome are simoniacall persons of which it also followeth that they haue no power to ordeine pastors thirdly Antichrist hath no power to ordeine pastors in Christes church but that the pope is Antichrist and the head of Antichrists kingdome I haue declared in my fift booke De pontifice Rom. fourthly he that is no bishop can not ordeine bishops but I haue declared that the pope is no bishop and it is euident for that r 1. Tim. 3. episcopatus is opus but the pope doth not the office of a bishop either in teaching or administring the sacraments further bishops as Cyprian diuersly declareth are the successours of the apostles but the Pope succéedeth Caesar in the gouernment of Rome rather than Peter and Paul in gouerning the church and other Romish bishops they rather kill Christes shéepe and massacre his lambs than feed them finally Romish bishops albeit they are after a sort sent to teach and administer sacraments yet most of them are vncapable of that charge and all leaue the office of teaching to a packe of loud mouthed monks and babling friers thinking that too base an office for their great and high estate But had Romish priests and bishops any mission or ordination yet is the same very defectiue and diuers from the graue forme practised in the ancient church for neither is such regard had of the capacity and ability of the persons chosen to this function but that often times boies and infamous persons are called to this charge neither are the solemnities prescribed in the canons obserued nor doe either the priests or bishops teach true doctrine and sincerely administer the sacraments nor doe they finally attend that office and execute that worke whereto they are called If therfore the Romish priests and bishops haue no due ordination or calling then are not the papists the true church if their ordination be imperfect and faultie then such is the popish church as their popish ordination of ministers is that is faulty defectiue and imperfect argument 61 The true church of Christ can not adhere to Antichrist our sauior Christ speaking of his shéepe ſ Iohn 10. saith they will not follow a stranger but will flie from him neither doth Antichrist seduce any bur such as perish as the apostle teacheth vs 2. Thess 2. but the Romish church adhereth to the pope which is declared manifestly to be Antichrist both by his doctrine by his maners by the forme circumstances of his reigne and diuers arguments which because I would not draw out this discourse into length I would desire the learned to reade in my fift booke De pontifice Rom. and our aduersaries to answere if they holde contrary Robert Parsons should also doe well to answere such arguments as I vsed in my answere to his Wardword to proue the pope to be Antichrist argument 62 As the true church of Christ was figured by the holy city of Ierusalem so the malignant church of Antichrist is figured and represented partly by Babylon Apocalyps 18. and partly by the purple whore Apocalyp 17. that rideth on a beast with seuen heads and had a cup of gold in her hand ful of all abominations and spirituall carnall filthinesse If then the state of Rome and the Romish church be represented by this purple harlot and by Babylon

a spiritu sancto dictatas c. pari pietatis affectu ac reuerentia suscipit ac veneratur scilicet haec synodus and afterward they pronounce al● cursed Lib. de verbo Dei that shall contēne the sayd traditions Bellarmine also and the rest of his consorts teach that there is one word of God written and another vnwritten and that both are of equall authority But it is playne falsity to forge any part of a testamēt Galat. 3. or to interline it or to adde to it hominis testamentū saith the Apostle nemo spernit aut super ordinat that is no man addeth to a testament or taketh on him to superordinate or set downe more then is declared by the testators will And he signifieth that it is much more odious to adde to Gods testament and as it were with pretended nuncupatiue additions to corrupt Gods writen will and testament Qui testamentum falsum scripserit signauerit recitauerit dolo malo saith Paulus L. qui testamētum ad L. Cornel de falsis cuiusue dolo malo id factum erit legis corneliae de falsis poena damnatur Againe si quis legatum sibi ascripserit saith Africanus tenetur poena legis corneliae So if the Romish Church haue added to Gods eternall testamēt any traditions vpon the credit of the church L. siquis legatum ff ad L. cornel de falsis and made them parte of Gods testament or meane to receiue benefit or as it were a legacie or authoritie by any thing therein contained the same is guilty of falsification falsification 5 Fiftly the Romish Church hath committed falshood by making the old latin translation authenticall which differeth in many poynts from the originall bookes of the old and new testament Statuit declarat saith the conuenticle of Trent speaking of it selfe vt haec ipsa vetus vulgataeditio quae longo tempore tot seculorum vsu in ipsa ecclesia probata est Sess 4. in pub licis lectionibus disputationibus praedicationibus expositionibus pro authentica habeatur Now that this translation doth differ from the originall bookes it cannot bée denyed For that by collation of both is apparent Beside that it is proued by the testimony of Isidorus Clarius in his preface to his translation of the Bible of Erasmus and diuers other learned men and sometime confessed by the aduersaries thēselues that this is falshood it is proued for that to exhibit a false copie of a testament is falsity It is also a notorious absurdity to preferre a translation or a copy before the originall falsification 6 Sixtly it is falsity to adde to the rule of faith or canon of scriptures For if a man may not add to the rules and lawes of men but he shall falle within the danger of the law cornelia de falsis much lesse may a man adde to the rule of faith and canon of scripture Concil Trid. Sess 4. but he shall bee condemned for falsification But the Church of Rome hath in two sorts added to the rule of faith first making the bookes of Tobias Iudith Ecclesiasticus Wisedome the Machabees and others by the councell of Laodicea and Hierome and other auncient Fathers excluded out of the canon canonicall and next by making the Popes determinations and vnwritten traditions the rule of faith as is proued by Stapletons discourse de doctrinalibus principijs and other treatises of the Romanistes concerning that argument Neither hath the Romish Synagogue any thing to alleadge in excuse of her falsitie but that such bookes haue sometime béene accompted canonicall by the councell of Carthage Can. 47. and S. Augustine and next that traditions haue béene much stood vpon by the auncient Fathers But the third councell of Carthage and S. Augustine speake onely of the bookes of the Bible that were publikely read and of the canon as it prescribed a rule for the reading of bookes and not otherwise and by tradition they meane no other doctrine then that which is contained in holy scriptures and gathered out of them falsification 7 7. Either hath Sixtus Quintus or Clement the 8. egregiously falsified the holy scriptures For both of them hauing taken vpon them to set out the same according to the olde latin translation we finde in diuers places either manifest contradictions or at the least notorious differences betwixt them As for example Gen. 4. the Clementine edition hath in foribus pettatum aderit In Sixtus Quintus his edition set out at Louain peccatum tuum aderit Gen. 5. v. 3. Clement readeth genuit ad imaginem similitudinem suam Sixtus hath genuit filium ad imaginem Contrariwise Genes 1.27 Clement readeth creauit deus hominem ad imaginem suam ad imaginem dei creauit illum and Sixtus hath creauit deus hominem ad imaginem similitudinem suam ad imaginem dei c. Genes 9. Clement readeth de manu viri fratris eius requiram Sixtus hath onely de manu fratris eius requiram Exod. 16. Clement readeth cur eduxistis nos in desertum istud Sixtus contrariwise readeth cur induxistis Exod. 23. Clement readeth victimae meae and Sixtus victimae tuae Leuit. 27. Clement readeth iuxta aestimationem tuam Sixtus iuxta aestimationem suam and it the 28. verse of the same chapter Clement readeth non vendetur and Sixtus non veniet Deut. 24. Clement readeth animam opposuit tibi Sixtus apposuit tibi Deut. 29.19 Clement readeth absumat ebria sitientem Sixtus readeth assumat ebria sitientem Iosue 11.19 Clement readeth non fuit ciuitas quae se traderet and Sixtus quite contrarie quae se non traderet 2. Reg. 6. v. 13. These words that are found in Sixtus his edition dixitque Dauid ibo reducam arcam cum benedictione in domum meam are not found in Clements bible 2. Reg. c. 15.23 Clement readeth contra viam quae respicit ad desertum Sixtus readeth contra viam oliuae 2. Reg. 16.1 Clement hath vtre vini Sixtus readeth duobus vtribus 3. Reg. 7.9 Clement hath extrinsecus vsque Sixtus intrinsecus vsque 1. Paralip 8. v. vlt. Clement readeth vsque ad centum quinquaginta omnes Sixtus readeth ad centum quinquaginta millia lib. 1. Ezrae c. 2. v. 66. Clement readeth septingenti triginta sex Sixtus sexcenti triginta sex Sapientiae c. 2.11 Clement hath sit fortitudo lex iustitiae nostrae Sixtus readeth lex iniustitiae Eccles 8.8 Clement readeth in g●udium nolumus venire Sixtus readeth volumus venire c. 21. v. 15. Clement readeth est autem sapientia Sixtus hath est autem insipientia Iohn 6.65 Clement readeth qui essent non credentes Sixtus readeth qui essent credentes Heb. c. 5.11 Clement readeth grandis sermo ininterpretabilis Sixtus readeth grandis sermo interpretabilis Infinit repugnances also there are more betwixt these editions which who so list to sée let him peruse M. Th. Iames his painefull treatise intituled Bellum papale wherein he hath

Chapter of the epistle to the Romans But the place viewed doth declare his falsehood for he hath not the word ita nor vseth this frame of sentence falsification 16 Declaring vnto vs the heresie of the Eunomians docebant saith he non posse homini vlla peccata nocere Ibidem modo fidem habeat vt testatur Augustinus lib. de haeres c. 54. But he hath wronged Saint Augustine in reporting that these are his wordes Fertur scilicet Eunomius saith Saint Augustine adeo fuisse bonis moribus inimicus vt asseueraret quod nihil cuique obesset quorumlibet perpetratio ac perseuerantia peccatorum si huius quae ab illo docebatur fidei particeps esset Let indifferent men therefore iudge whether Eunomius spoke absolutely of faith or of his owne peculiar faith And whether it is all one to condemne good workes and to say that howsoeuer Christians are most carefully to walke in Gods workes yet that they are not iustified by good workes but by the grace of God communicated to them through faith in Christ Iesus falsification 17 Origenis haeresis fuit perdidisse Adamum imaginem dei ad quam creatus fuit saith Bellarmine Ibidem And this he saith is affirmed by Epiphanius haeres 64. but he falsifieth Epiphanius and belyeth Origen in this point for his error was not that he supposed man to haue lost the image of God through sinne but that the soule did loose the same being created and ioyned to the body Illud secundum imaginem dicit Adam perdidisse saith Epiphanius speaking of Origen inde dicit corpus esse intelligendum quando deus fecit vestes pelliceas illis induit illos for so the gréeke text doth plainly teach vs. falsification 18 He saith also that Origen taught that hell was nothing but the horror of conscience Ibidem and this he auoucheth vpon the credit of Hierome in epist ad Auitum de erroribus Origenis But in this point also he doth mistake Origen and falsifie Hieroms wordes For Hierome doth not set downe any such wordes but onely sheweth that Origen taught ignem Gehennae tormenta non poni in supplicijs sed in conscientia peccatorum He may therfore doe well to report Hieroms wordes the next time better least those that are of Origens heresie be therein confirmed by his false dealing falsification 19 Of Caluin he affirmeth that he taught that the image of God was lost in Adam and to prooue it doth alleadge these wordes as out of the 2. booke of his institutions c. 1. § 5. per peccatum primi hominis obliterata est coelestis imago But that which he saith of the loosing of the image of God in Adam is a grosse lye for Caluin neuer taught that the image of God was quite lost but blemished and much defaced The words also are falsified for he saith not as Bellarmine reporteth quod imago obliterata esset absolutely but quod tanquam scriptura bella calamo transuerso obliterata esset falsification 20 He affirmeth that Epiphanius reporteth haeres 64. that Proclus an heretike taught Ibidem that sinne did alwaies liue in the regenerat and that concupiscence was truely sinne and that the same was onely dulled by faith and not taken away by baptisme He saith also that Theodoret reporteth as much lib. 3. haeret fabul of the Messalians But he doth abuse both Epiphanius and Theodoret and doth ascribe that vnto them which they neuer taught Theodoret lib. 4. haeret fabul cap. de Messalianis doth not so much as mention concupiscence or vtter any such words but rather contrary to Bellarmines report of them he saith that the Messalians taught that baptisme like a razor cut off all former sinnes falsification 21 Haec est ipsissima sententia saith Bellarmine Lutheri art 2. 31. Ibidem c. item Philippi in locis communibus c. de peccato Originis Caluini lib. 4. instit c. 15. § 10. scilicet peccatum in renatis semper viuere but in no one of these can he finde that sinne is said to liue in the regenerat For our doctrine is contrary and euery christian professeth that he ought to mortifie his concupiscences and earthly members and to be quickened in the spirit Wherefore either the man lyeth intolerably or els he doth falsely alleadge the wordes of Luther Melancthon Caluin And that shall appeare more plainly when Robert Parsons goeth about to iustifie his olde acquaintance Bellarmine falsification 22 The chiefe errour of the Nouatians saith Bellarmine was that there is no power in the church to reconcile men to God but by baptisme And this hee goeth about to prooue out of Theodoret lib. 3. haeret fabul c. de Nauato But Theodoret doth conuince his false report both of his owne wordes and of this heresie For first he sheweth that Nauatus did deny to reconcile those that had fallen in persecution And afterward that his followers did vtterly deny the vse and grace of repentance Poenitentiam a suo conuentu arcent penitus saith Theodoret speaking of the Nouatians It is also apparant that they did not restraine remission of sinnes to baptisme onely falsification 23 Where he speaketh of the heresie of the Nouatians he telleth vs that Cornelius witnesseth that the Nouatians taught Ibidem that the Church had no power to reconcile men to God but by baptisme and that such as were baptized were not by the bishop to be annointed with Chrisme And this he saith is found in Eusebius his history lib. 6. c. 33. but neither hath Eusebius nor Cornelius any such words falsification 24 In his second booke de eucharistia c 9. he hath these words Dixit Cyprianus latere sub specie visibili panis deum verum but Cyprian saith onely diuinam essentiam ineffabiliter se visibili sacramento infundere And there is no small difference betwixt these two propositions for the diuine essence may worke in sacraments after an vnspeakable sort albeit Christ God and man be not contained vnder the visible forme of bread in the eucharist or water in baptisme Especially after the forme imagined by papists falsification 25 In the same booke chap. 12. he affirmeth that Hilary doth often repeate these wordes Christum naturaliter esse in nobis per sumptionem eucharistiae But the same are not to be found in the 8. booke of Hilary de Trinitate once which he saith are found often falsification 26 Likewise in the same booke chapt 14. speaking of Cyrill he saith Ibidem iubet vt flexo genu in adorantium morem accedant ad eucharistiam And these wordes he supposeth to bee in his fift mystagogicall and catechisticall instruction But neither are the wordes there to be found nor hath hee any such commandement nor did he euer beléeue or teach that the sacrament was to be worshipped after the popish manner falsification 27 Citing a place out of Saint Augustine de Trinit lib. 3. c. 10. he would make his reader beléeue Lib. 2. de eucharist

c. 24. that our Sauiour Christ appeared to the eyes of mortall men in the formes of bread and wine A matter neuer vttered nor thought of by S. Augustine nor to be found in that place or otherwhere in his writings falsification 28 Speaking of S. Augustine he saith that in his 12. booke contra Faustum c. 10. he teacheth that the faithfull receiue that bloud with their mouth wherewith they were redeemed And in the 20. chapter of the same booke that they drinke that which issued out of Christ his side But S. Augustine hath not one word of receiuing of the bloud of our redemption with our mouth neither doth he meane that we doe properly and carnally drinke his bloud or with corporeall instruments falsification 29 Out of Hesychius lib. 2. in Leuit. cap. 8. he quoteth these wordes lib. 2. de eucharistia c. 32. sanctum altare esse locum vbi sanctus sanctorum requiescit but the same are falsely fathered vpon that father being neither to bee found in that chapter nor otherwhere falsification 30 Lib. 1. de missa c. 19. Out of Chrysostomes homil 79. ad populum Antioch he citeth these wordes altari assistens sacerdos pro terrarum orbe pro episcopis pro ecclesia pro gubernantibus ecclesiam iubetur deo offerre but Chrysostome hath no such wordes of the priests offering but saith that the people of Antioch doe pray for all these sortes of people falsification 31 Ibidem He affirmeth that Chrysostome homil 72. in Matth. saith that the eucharist is offered pro infirmis pro sanis pro terrae fructibus but he hath no such like wordes either there or any other place but he saith onely that we pray in the celebration of the eucharist for such as are possessed with diuels for sicke persons and such like falsification 32 Hippolytus in his oration of the ende of the world hath these wordes venite pontifices qui purè mihi sacrificium die noctéque obtulistis ac pretiosum corpus sanguinem meum immolastis mihi quotidie Bellarmine lib. 1. de missa c. 15. leaueth out these words qui purè mihi sacrificium die noctéque obtulistis least we should know that he speaketh of spiritual sacrifices not of the masse that is seldome said in the night falsification 33 Lib. 2. de missa c. 9. speaking of the multitude of priuate masses he endeuoureth to prooue the same by a most auncient custome as he saith and for this ende alleadgeth an epistle of Telesphorus and a testimony out of Gregory homil 8. in euangel but not only the epistle of Telesphorus is counterfeit but both the same and Gregories testimony is falsely alleadged for neither of them speake any one word of such a custome or of the custome of saying three masses in one night In the same place also prosper is falsely alleadged For he speaketh not one worde of offering one sacrifice twise in a short time falsification 34 To prooue the adoration of the sacrament lib. 4. de eucharist c. 29. he falsely alleadgeth Gregory Nazianzen in laudem Gorgoniae Cyrill of Hierusalem Catechis 5. mystagog Euseb Emissenus homil 5. de Paschate for not one of these speaketh one worde of adoration of the sacrament as hee affirmeth most falsely It were infinite to touch all the places falsified by Bellarmine and I suppose that these are more then our woodden Owlyglasse alias Woodward will answere And yet these are but falsifications of one kinde but he hath also runne into diuers other kindes of falsifications ff ad leg Cornel de falsis For whereas lawe doth declare them to be falsaries that shall either suborne false witnesses or father bastards vpon those who are not their true fathers or that shall in a testament adde a legacy supposed untruely to himselfe or that shall commit any falsehood about coynes or lawes it is an easie matter in euery of these points to charge Bellarmine with falsification For first he hath produced infinite false witnesses as for example Clement Martialis Anacletus Africanus Abdias Amphilochius Leontius Paulinus Simeon Metaphrastes and such like false compagnions that either write fables or take on them false names Secondly he hath fathered infinite base and paultry sermons and epistles and other treatises vpon Cyprian Athanasius Nazianzen Ambrose Hierome Chrysostome Augustine Cyrill and other fathers Thirdly he hath alleadged diuers counterfeit decretales vnder the name of Euaristus Telesphorus Alexander Marcellus Syricius Innocentius Gelasius and others wherein they mention diuers prerogatiues due to the Church of Rome and to themselues setting downe as it were false legacies with their owne false hands in false and forged testaments or recordes Fourthly for the originall scriptures he hath oftentimes alleadged apocryphall writings and the olde latine translation albeit differing from the originall text corrupting after a sort Gods eternall testament Fifthly for the pure writings of the fathers he hath oftentimes giuen vnto vs the drosse of Peter Lombard Thomas Aquinas and other schoolemen and with them hath also ioyned the corrupt testimonies of legends and such like trash Finally he hath cited infinit false canons and counterfeit councels and actes of councels And this I will iustifie by diuers thousands of examples if the woodden detector or any of his partakers will stand to the quarrel which he and Rob. Parsons haue begun I haue also in diuers treatises set out against Bellarmine discouered diuers thousands of his corruptions I hope therefore that our aduersary hereafter wil say that I haue not slandered that voluminous Cardinall Bellarmine especially when he shall haue perused the note following concerning his vntruthes and leasings Which now according to my promise I purpose sincerely and truely to deliuer CHAP. VII A note of certaine notorious vntruths and lies boldely auouched by Bellarmine NExt after falsifications we are to report some fewe vntruthes boldly auouched by Card. Bellarmine which albeit he vttered being yet in minoribus as they call it yet we are not therefore to estéeme them to be lesse materiall séeing hee is the Popes principall proctor falsification 1 Habemus in eodem testamento veteri saith he Heliam Helizeum ac filios prophetarum Lib. de Monach c. 5. sine vxoribus diuitijs in hoc mundo vixisse That is we learne in the same olde testament that Helias and Helizeus and the sons of the Prophets liued without wiues and riches in this world A plaine euident vntruth refuted by a plaine text of scripture 2. Reg. 4.1 where we reade how a certaine woman of the wiues of the Prophets cried to Elizeus there also we read that she had sons likewise I doubt not therefore but Owlyglasse will confesse this to be a lie falsification 2 Likewise in the same place he affirmeth that almost all the fathers write that Iohn Baptist was the first founder of monks and eremites Ioannem Baptistam saith he Ibidem Monachorum Eremitarum principem fuisse scribunt ferè omnes patres and afterward he nameth

his meaning quoniam haec opinio tunc fuerat exorta saith Saint Augustine scilicet vt praecepta professa fide opera iustitiae contemnantur aliae apostolicae epistolae Petri Ioannis Iacobi Iudae contra eam dirigunt maximè intentionem vt vehementer astruant fidem sine operibus nihil prodesse These wordes Parsons translateth thus for that this wicked opinion of onely faith was sprong vp in the Apostles time by ill vnderstanding of S●int Paul c. he addeth to Saint Augustines wordes wicked and where he speaketh of a sole faith or rather solitary faith deuoide of workes hee maketh him to speake against these that say that faith onely iustifieth or applyeth iustice vnto vs which Saint Augustine misliketh not for in that same chapter he saith that workes follow him that is iustified and go not before iustification falsification 10 Pag. 269. he alleadgeth a counterfeit writing vnder the name of Athanasius wherein Saint Anthonies the ermites life is described and of the liues of Paul and Hilarion supposed to be Hieromes but altogether false like Dolmans booke of titles falsification 11 In his directory page 353. he maketh Cyprian to say that Christ appeared to a bishop in the forme of a goodly young man He saith also Serm. de Mortalit that Saint Augustine did often vse to recount this example and alleadged Posidonius for his witnes He saith further that Cyprian writ a booke de Mortalitate But first this discourse is but one poore sermon and no booke Secondly it is vncertaine whether this sermon was his or no. Thirdly he saith not that Christ appeared but that a goodly young man appeared to that Priest Finally he lyeth of Saint Augustine as well as Cyprian and in his allegations forgeth as fast as if he were the sonne of a blacksmith and brought vp in his forge falsification 12 In the same place ridiculously he alleadgeth certaine sermons ad fratres in eremo which he fathereth most falsely vpon Saint Augustine and this his owne side as well as the learned men of ours could haue tolde him if he had but had so much sence as to vnderstand them In the two pages following he telleth certaine fables of the apparitions of good and bad angels and layeth them vpon Gregory the dialogiste and Bede whose bookes are much corrupted by monkes and such like falsaries falsification 13 To prooue purgatory he alleadgeth a certaine counterfeit booke that is attributed to Saint Augustine intituled de vera falsa poenitentia and a forged prayer supposed to be said by Saint Ambrose when he went to say masse and such like counterfeit stuffe as may be found in his directory pag. 369. and the pages following falsification 14 Lib. 1. p. 1. c. 11. of his directory he alleadgeth a place out of Saint Ambrose ser 2. in psal 118. where hee supposeth him to speake of popish purgatory but he speaketh of purging onely in this life and of such a purgatory as that some passed through it to hell But the papists teach that no man passeth out of their purgatory into hell He is therefore fitter to talke of the fire of his putatiue fathers forge then of the fire of purgatory which he shall neuer be able to prooue with any forgery falsification 15 Lib. 1. p. 2. c. 1. he maketh Saint Augustine to say confess lib. 6. c. 12. that his owne passions and the diuell would needes perswade him before his conuersion that he should neuer be able to abide the austerity of a vertuous life But S. Augustine hath neither any such wordes nor any such meaning For first he speaketh not of a vertuous life but of abstinence from mariage to attaine to wisedome Secondly he saith the Diuell or Serpent went about through him to perswade Alypius and speaketh nothing of the Diuels perswasions to himselfe Thirdly he doth not so much as mention austere life in that place neither is it so austere a matter to forsweare mariage as is pretended especially if God giue men grace to liue chaste The Iesuits and massepriests certes haue no reason to talke of austeritie of life albeit they forsweare mariage especially if they liue at ease and fare daintily and wallow in all filthinesse as they shall heare particulerly hereafter if they content not themselues with this present payment falsification 16 Likewise he citeth certaine Meditations and Sermons vnder the name of Saint Augustine pratum spirituale vnder the name of Sophronius the legend of Barlaam vnder the name of Dam●scene and diuers other forged and counterfeit writings He doth also abuse both the scriptures and fathers most impudently as I shall at more leysure particulerly demonstrate Especially if he or any other dare vndertake to answere my challenge and to reply vpon my answere to his disciple Owlyglasse falsification 17 Fift reason of refusal Where Saint Paul 2. Tim. 4. speaketh of Alexander the copersmith he changeth his words and saith he commanded Timothy not to consent to Alexander the heretike And this corruption séemeth to be committed in fauor of his putatiue father the blacksmith whose occupation percase he was loth to sée disgraced falsification 18 Reason 6. Alleadging Saint Augustine contra Maximinum he séemeth to signifie that he wrote but one booke Againe he would make Saint Augustine to say that it was the fashion of heretikes to haue scriptures in their mouth But Saint Augustine in all his thrée bookes against Maximinus hath no such wordes nay himselfe in those bookes alleadgeth scripture often and reasoneth out of them and plainly signifieth that his instructions were drawne from thence De diuinis scripturis instructi saith he falsification 19 Reason 7. Speaking of the Pope hee giueth his reader to vnderstand that Cyprian de simplic praelat and epist 47. 55. and Chrysost lib. 2. de sacerdot Innocentius epist 93. apud Augustinum and Leo epist 84. and the Synode of Alexandria apud Athanasium and Theodoret lib. 2. hist c. 4. call the Pope the high priest of the Church the bishop of the vniuersall Church the pastor of the Church the iudge of matters of faith the repurger of heresies the examiner of all bishops causes and finally the great priest in obeying of whom all vnitie consisteth and by disobeying of whom all heresies arise But scarce doth he speake truely of any one of these fathers or councels as any man may sée both by examining the places and in my booke de Pontifice Rom. against Bellarmine would Parsons set downe the fathers words he might also sée it himselfe if he pleased falsification 20 Where he saith that the fathers of the primitiue Church with one consent affirme that the body and bloud of Christ was by Christ appointed to be offered vp daily for remission of sinnes of quicke and dead and quoteth Dionyse Ignatius Tertullian Augustine Chrysostome Gregory Hierome Cyprian and others with one breath he falsely alleadgeth them all as I haue particulerly demonstrated in my third booke de missa against

heathen more superstitiously worship Diana at Ephesus then the Romanists worship the image of our lady at Loreto falsification 17 Speaking of fastes in Lent on ember daies and on the vigiles of saints he saith that antiquitie is plentifull viz. of testimonies in this case and yet the wooden fellow doeth not bring any one testimony for the fastes vpon vigiles of saints nor can he prooue the practise of the Romish church by any one testimony alledged by him precisely falsification 18 Pag. 28. chap. 2. he denieth that papists hold that Christian men may live without sinne an impudent vntrueth and wherein he contradicteth himselfe for if Christians can fulfill all the law of God as he goeth about with all his little skill to prooue and that by diuers arguments then doeth it necessarily follow that they may liue without all sinne falsification 19 Pag. 31. he affirmeth that the forme of confirmation is as ancient as the apostles a lie of great length reaching to the apostles times thereof to conuince him no man néedeth to go farther then his own confession who is not able to alledge either the testimony of the apostles or any ancient father for this forme of confirmation signo te signo crucis confirmo te Chrismate salutis falsification 20 In the same place very impudently he blusheth not to say that the forme of consecration practised by the Romanists hath alwaies beene holden and would therefore prooue it to be a constituion apostolicall but his assertion is refuted both by histories and fathers and especially by his owne silence that speaketh more in a line then he will prooue all his life falsification 21 Pag. 34. he saith papists grant that there is but one mediator of redemption but doubteth not to hold that there are many mediators of intercession but he lieth in both these points for in the masse the priest is said in plaine tearmes to offer pro redemptione animarum and sure if they offer vp Christ Iesus properly and really then are they mediators of redemption the second point I haue declared to be a notorious lie in my former discourse falsification 22 Pag. 43. he hudleth vp diuers lies vpon a heape first hée saith auricular confession was ordeined by Christ secondly that by the law of God men in mortall sinne were bound to repaire to the sacrament of auricular confession thirdly that mortall sinnes are not remitted without auricular confession the first lie is refuted by the testimony of scriptures wherein neither forme nor institution of auricular confession is to bée found The second is conuinced by the booke of Gods law wherein we finde no colour of such an ordinance the third is manifested by diuers testimonies of scriptur●s which declare Galat. 3. that we receiue the promise of the spirit through faith that Act. 15. faith purifieth our hearts that we are washed by Christ his blood whom we put on not by outward confession but by our faith and inward conuersion to God Furthermore all these lies may be refuted also by the silence of Oulyglasse that is not able to iustifie any one of his assertions by any text of scripture beside that all papists hold that confession is a sacrament of their new law and not established vnder the law of Moyses as Oulyglasse would insinuate finally the decretale of Innocentius vpon which auricular confession dependeth being long after the times of the apostles and ancient fathers is a plaine conuiction of Oulyglasses false dealing for how can that be either instituted by Christ or authorized by the law or déemed necessary that before Innocent the thirds time was neither established nor déemed necessary falsification 23 Most impudently he affirmeth Pag. 49. that saint Iames maketh mention of the sacrament of extreme vnction but that may appeare to be a lie both for that there is no mention of a sacrament there and for that sacraments are not to be instituted by men but by God finally no ancient father did euer expound these words of popish extreme vnction falsification 24 Pag. 113. he saith that I deny that the matter of the reall presence concerneth any fundamentall point of faith but if hée cannot prooue it out of my words I hope he will not deny but that after his woonted fashion he hath told vntrueth The rest of his lies you shall finde noted in my answere to his exceptions to my challenge if then he hath begun to lie so fast what are we to looke for if he continue his course of writing and if his clients doe commend him for these lies what will they if he procéed on as he hath begun I for my part will giue my voice to haue him canonized for lying CHAP. XIII Corollaries and conclusions gathered out of the former challenge and the answeres to the exceptions taken to the same I Néed not as I suppose make any large discourse in drawing out particular conclusions out of the former challenge and answer for he is very simple that doth not perceiue whereto they both do tend Beside that I haue héeretofore touched some principall points which especially séeme to deserue consideration but séeing Robert Parsons in his relation sent vs from Rome beside the report of matters then passed began first to draw out certeine idle obseruations and perceiuing well that his woodden scholar Owlyglasse doth second him and hath likewise endeuored to make obseruations and to draw great conclusions out of his slender and misshapen premisses I haue thought it not amisse to encounter him although not in so weake maner with the very like course and for his obseruations to send him likewise other obseruations and conclusions being very loth to be behinde him in any course that may serue either to manifest the trueth or to correct the error and trechery of such leud companions observation 1 First then I doe obserue if the Iesuites and their adherents be false prophets and false teachers that then they are most diligently to be sought out and punnished the sequele is grounded vpon the law of God Deut. 13. Moyses speaking of false prophets saith propheta ille aut fictor somniorū interficietur quia loquutus est ut auerteret vos à domino deo vestro that is that prophet or dreamer of dreames shall be slaine because he hath spoken to disturne you from the Lord your God where it is to be noted that false prophets and teachers are fitly ioined with dreamers of dreames for that he that teacheth doctrine not grounded vpon the infallable word of God is no better then a dreamer of dreames Christian kings they ought to be nurses of Gods church and haue the sword committed vnto them not onely to represse seditious persons and wicked malefactors but also such idolatrous massepriests as disturbe the peace of the church and séeke to disturne men from the trueth by their false doctrine with princes also all true Christians ought to concurre in the detecting of such wicked members If thy brother