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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

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

by solemne decretals although we doubt not but to make the vanitie of them appeare partly in this discourse but farre more at large hereafter finally the same admitteth most lying legends and now and then permitteth them to be read publikely in the church as for example the legends of Catherine Clement Gregory called also Thaumaturgus Peter Martyr a dominican S. Catharine of Siena S. Christopher and diuers others in the legend of S. Catherine y In breuiaer Ro. in fest● Catharinae they write that she was a maiden of Alexandria and so well learned that at the age of eighteene yeeres she passed the most learned and in dispute ouercame fiftie Philosophers and that also she conuerted Faustina the empresse and Porphyrius a captaine of the emperors to the faith they say also that she broke the tormenting wheele with her praiers that after her death her body was buried in mount Sinah by angels in the feast of S. Clement in the Romish breuiary we read that Clement Peters successor was by Traian sent into the wildernesse of z Let Parsons tell vs where this is Cersona and that there he saw a lambe make a well to sally out of the top of the mountaine and that he being cast into the sea with a millstone about his necke the sea fled three miles from the shore and that in the very same place a little chappell was found in the sea where his body was bestowed On the festiuall day of Gregory of Neocesaria the church of Rome a In breuiar Rom. appointeth his legend to be read where it is said that he caused the riuer of Lycus to keepe within the chanell by planting his staffe on the banke and that his staffe grew presently into a great tree in the rituall books of Sarum we read that Gregory the first deliuered Traians soule out of hell which if it were true why is it now crossed out of the new bookes if false how hapeneth it that the church of Rome so long beléeued that tale b I'n breuiar Rom. in fest Petr. Mart. Peter Martyr one of Dominickes order as they write I thinke beléeue did keepe his virginity both in body and minde and in that sort that he neuer felt himselfe defiled with any mortall sinne they tell vs also that he did fast so long that he could scarce open his mouth to eat They tell vs further many wonders of Saint Nicolas Valerian and Tiburtius Lucia Christopher and other saints in the c Historia Lou●bard del volto santo italic legend of Ieames of the colepit for else I cannot tell how to English Iacobus de Voragne we read that a certaine picture of our sauiour did lift vp his foot and cast off his slipper to a certaine pilgrime that deuoutly stood before it and would haue offred somewhat having nothing to offer Of Saint Catherine of Siena they say that she was betrothed to our sauiour Christ all which points are very incredible and not to be found in any authenticall writing If then the church of Rome publish and teach these fables and lies then is she no mistresse of trueth but of lies if Robert Parsons will say they are no lies I would pray him to declare vs the trueth out of authenticall histories argument 13 The faith of Gods true church cannot be built vpon any vncertainty or vntrueth for faith is an argument certaine or an euidence of things not seene est fides saith the d Hebr. 11. apostle sperandarum rerum substantia argumentum non apparentium and it is built on Christ Iesus that is trueth and on a rocke that is unmouable neither neede we long profes for this point for the aduersaries themselues confesse this to be true Nihil saith Thomas Aquinas cadere potest sub fide nisi inquantum stat sub veritate prima sub qua nullum falsum stare potest and afterward he saith quod fidei non potest subesse aliquod falsum if then the faith of the church of Rome be grounded on falshood then is it no true faith and if that churches faith be no faith then is not that church the true church but that the faith of the church of Rome is built vpon diuers false positions it may easily be proued for first the same beleeueth that the traditions of the church of Rome are either descended from Christ or the apostles for the most part and namely such as concerne the canon and ceremonies of the masse fastes praiexs for the dead praiers to saints and such like secondly it beleeueth all the determinations of popes concerning faith and manners to be true and infallible as for example that it is necessary for euery christian to be subiect to the Pope that he hath power to depose kings to giue power to cutthrotes to kill kings to dispense with the vncle to marry his neece with the brother to marry his brothers wife and such like thirdly that church beléeueth what is contained in the breuiary and missale as for example the stories or rather legends of Saint Christopher Saint George Saint Catherine and such like finally the same must beléeue whatsoeuer the Pope shall determine to be de fide But among such traditions determinations and legendes there are diuers both false and ridiculous fables neither can it be denied but that the Pope hath determined and may also determine falsely and contrary to the faith and this is shewed in my bookes de Pontifice Rom. at large e Lib. 4. de pontif Rom. and cannot be denied unlesse Robert Parsons can prooue vnto vs that all the Popes decretales concerning matters of faith and maners and all the traditions of that church and all legendes are true which to him will be a matter of some difficulty argument 14 The church of Christ is bounded within the limits of the holy canonicall scriptures habet vrbes legis prophetarum euangelii saith Saint f In Mich. lib. 1. c. 1. Hierome and againe non est egressa de finibus suis id est de scripturis sanctis he g Ibidem c. 7. saith also that it is the property of heretickes to flie to mens commandements and the leauen of the pharisees S. h Lib. 19. de ciuit Dei c. 18. Augustine also concureth with him and saith that the city of God beleeueth the holy scriptures that are called canonicall but of other reports he saith she doubteth but the church of Rome will not be bounded within the limites of holy scriptures neither will she acknowledge the canonicall scriptures to be a perfect rule of faith the same also from scriptures flieth to vnwritten traditions and is much soured with the leauen of the pharisées and mixture of Popish and Iewish ceremonies deuised and established by men finally the same doth rather or at the least as soone beleeue the determination of the Pope as the letter of holy scriptures for in the Pope Stapleton placeth the chiefe authority of the church

be imperfectly and analogically argument 25 Saint Ambrose teacheth vs that to worship the crosse or crucifix is plaine idolatry and paganisme Inuenit Helena crucem domini saith h De qbitu Theodosi ● he regem adorauit non lignum vtique quia hic Gentilis est error sed adorauit illum qui pependit in cruce he saith that Helene finding the crosse did adore her king that is Christ Iesus and not the wood because this is the error of the heathen idolaters he addeth also that she worshipped him that hung on the crosse i In epist ad Ioan. Hierosolym apud Hieron Epiphanius also sheweth that the image of Christ is not to be worshipped nor hung vp in churches for that he tore a vaile wherein such an image was figured and that contrary to scriptures as he saith inueni velum pendens in foribus eiusdem ecclesiae tinctum atque depictum habens imaginem quasi Christi saith Epiphanius and afterward cum hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud the papists therefore by the iudgement of Epiphanius place Christ his image in the church contrary to scriptures and like to the heathen idolaters worship the crosse giuing to it latria as to Christ Iesus himselfe argument 26 The worship also of angels which the papists practise is idolatrous for they pray vnto them k In litanijc saying sancte Michael sancte Gabriel sancte Raphael omnes angeli archangeli orate pro nobis they l In itinerario ad finem Breuiarij pray likewise to vnknowen angels they confesse their sinnes to them saying confite or beato Michaeli archangelo they set them out in imagery and bow to them and burne incense to them and kisse them finally they erect churches and altars and say masses in honour of angels all which to be idolatrous not onely the scriptures but also the fathers teach vs. non oportet Christianos say the fathers of the m Can. 35. councell of Laodicea derelicta ecclesia abire adangelos idolatriae abominandae congregationes facere Christians say they ought not to leaue the church of God and to assemble themselues idolatrously to worship angels they do also excommunicate such as worship angels as idolaters n In summa concil Laod. c. 35. ● Carranza to wipe away this blot from the papists turneth angelos into angulos but Chrysostome and Theodoret in their commentaries and homilies vpon the epistle to the Colloss c. 2. 3. doe plainly shew that the councell condemned the worship of angels which they also condemne synodus quae conuenit Laodiceae saith Theodoret in epist ad Coloss c. 3. lege prohibuit ne precarentur angelos Nos non dico martyrum reliquias saith o In epist ad Riparium Hierome sed ne solem quidem Iunam non angelos non archangelos non cherubim non seraphim omne nomen quod nominatur in praesenti seculo in futuro colimus adoramus ne seruiamus creaturae potius quam creatori qui est benedictus in secula he saith p Haeres 79. that Christians do not worship or adore angels and signifieth that such worship is idolatrous as sauoring of seruice of creatures honoramus eos charitate saith saint Augustine lib. de ver relig c. 55. speaking of angels non seruitute nec eis templa construimus angelos adorari non vult that is God will not haue vs saith l Epiphanius to adore angels and againe angeli non capiunt talem glorificationem Augustine doeth therefore condemne the Angelikes as heretikes for that they worshipped angels Angelici saith he de haeres c. 39. in angelorum cultu inclinati argument 27 The papists worship the sacrament of the altar in the rubrike of the Romish misial after the words of consecration the priest is enioined to worship the sacrament hostiam consecratam genu flexo adorat likewise calicem genu flexo adorat the people also knocke their brests and adore it neither doe the papists deny but that the sacrament is to be adored latriae cultu that is with such worship as is due to God but the sacrament is a creature therefore they are plaine idolaters that worship it and this is prooued by the testimony of Epiphanius stultum est saith q Haeres 69. Epiphanius creaturam deificare reprobat autem primum praeceptum quod dicit dominum deum tuum adorabis ipsi soli cultum praestabis he saith it is a foolish thing to worship a creature as God and therefore prooueth that Christ is God and no creature because he is worshipped and for that the church doeth not worship a creature vnlesse therefore Christ be hypostatically and personally vnited to the sacrament those that worship the sacrament are idolaters as for those that worship vnconsecrated hostes the papists themselues deny not to be idolaters argument 28 They are also idolaters that worship the images and pictures of the virgine Mary of angels and saints departed this life the councell of Eliberis to auoid this idolatry r Can. 36. decréed picturas in ecclesijs esse non debere ne quod colitur aut adoratur in parietibus depingatur that is that pictures should not be in the church least any thing that is worshipped or adored should be painted on walles Non est dubium saith ſ Lib. 2. instit diuin c. 18. Lactantius quin religio nulla sit vbicunque simulachrum est nam si religio ex diuinis rebus est diuini autem nihil est nisi in caelestibus rebus carent ergo religione simulachra quia nihil potest esse coeleste in ea re quae fit ex terra he teacheth vs that there is no religion where images are worshipped as being earth and not sauoring of any heauenly or diuine quality or substance Inueni velum pendens in foribus eiusdem ecclesiae tinctum atque depictum saith t Ad Ioan. Hierosolym apud Hieronymous Epiphanius habens imaginem quasi Christi vel sancti non enim satis memini cuius imago fuerit cum ergo hoc vidissem in ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud and afterward Precor vt iubeas presbyteros eiusdem loci suscipere velum à latore quod à nobis missum est deinceps praecipere in ecclesia Christi istiusmodi vela quae contra religionem nostram veniunt non appendi he doth plainly shew that to place pictures images in churches is contrary to scriptures religion neither doth he only condemne heathen idoles but images in churches also Vnto this place our aduersaries answer that these words were not written by Epiphanius but soisted in by some other but in his booke against heresies he sheweth himselfe to be of the same opinion and doth strongly confirme that which is héere said Writing against the Collyridians haeres 79.

papist which he falsly calleth catholike ought to send his children into seminaries abroad and his reason is good for that their heads be filled with trecheries and aequiuocations dissimulation hypocrisie and all falshood sufficient witnesses and confessions of diuers that haue forsaken those nestes of treason declare that the youthes there are mainteined for no other end then to mooue sedition in England and we may well thinke that neither the pope nor Spaniard would be at the cost they are for their maintenance vnlesse they hoped by their agencie to be recompenced againe ten fold whatsoeuer their intent was certeine it is that in the seminaries nothing is more commonly talked of then how to set vp a partie against the state how to trouble her Maiestie or some such like matter and albeit the gouernours doe not acquaint the schollars with particulars yet when any mischiefe is intended against vs then the schollars are willed to say Pater noster or aue Maria for furthering of some good intention as they call it of the Rector of the colledge finally whatsoeuer the priests say or sweare concerning practises of rebellion yet vnlesse they will forsweare the pope they must néeds be rebels and stirre vp rebellion as oft as he listeth for the h Pius the fift his Bull. pope doth excommunicate al those that will not rise vp in armes against her Maiestie and who knoweth not that they will rather venture to breake their necks then loose their soules that they suppose to depend on the popes curses this argument therfore followeth necessarily if a true papist then is he a false hearted subiect for otherwise the pope by his bull hath excommunicated him as well as all other subiects and the same shall vndoubtedly be in force ere it belong if these good fellowes be not tied shorter or if the calues of such bulles be not surely kept vp argument 3 Thirdly it is treason to attempt against the life and person of the prince and euer hath béene so accounted by lawes of all nations among the Romanes it was so hainous that the offender being dead yet the offence was enquired of and punished by confiscation of his goods meminisse oportebit saith i Cod. ad legem Iuliā maiestatis l. meminisse Paulus the lawier si quid contra imperatoris maiestatem commissum dicatur etiam post rei mortem id crimen instaurari solere by the ancient lawes of England it hath alwaies béene adiudged high treason to compasse or imagine the death of the kings or Queenes of this realme as appeareth by the old statute of the 25. of Edward the third c. 2. it is likewise so iudged by the lawes of Spaine reported in a booke called Fuero real tit de la guarda del rey in France it is déemed the highest and chiefest point of high treason to attempt against the life of the prince Bodin in his second booke de la republique c. 5. reporteth how a certeine gentleman in his confession to a priest declaring that once he had an intention to kill the king albeit he neuer did attempt to doe it and was then most sorie that euer he did thinke vpon such a matter was notwithstanding executed to death for his very imagination Peter Barriere was likewise executed at Melun for that being perswaded by one Varade a Iesuite and others that it was an act meritorious to kill the king that now reigneth he did conceiue in his minde a resolution to doe it neither did any papist thinke that he had any wrong in it Ghineard likewise a Iesuite was hanged in Paris for declaring by writing that it was lawfull to kill kings excommunicate by the pope and for oppugning their title for the same cause also and for that they sauored of this trecherous doctrine and were not vnacquainted with the assassinate of Chastell that ment to haue murdred k. Henry the fourth that now reigneth in France all the Iesuits were expulsed by an arrest of parliament out of France albeit the same is not so throughly executed as were to be wished Vrbane the 6. with exquisite torments killed all that were any way to be suspected for conspiring against him Iohn the 22. caused the bishop of Cahors to be skinned aliue and to be slaine with great torments vpon suspicion of a conspiracy made against him omnibus cruciatibus saith k In Iohn 23. Platina coegit vitam cum morte commutare quod in Pontificem coniurasset l In Alexandro 6. Alexander the sixth vsed to put men to death most cruelly for euery word spoken against him as Onuphrius testifieth and this is the resolution of all lawiers they commit treason saith Socinus the yoonger lib. 3. consil 105. which make a practise against the person of their lord and prince and with him agréeth Alciat consil 456. they are also guilty of the same crime which doe consult or practise against the state of the prince or common-wealth as saith Baldus consil 58. seq lib. 1. and Alexander consil 13. lib. 6. and Iason consil 86. lib. 3. Let vs then sée whether those Iesuits and priests that either haue béene executed for treason or else are yet aliue and to be executed if they repent not and flie to the Quéenes mercy be not guilty of this point of treason also and whether their adherents and supporters may not iustly be touched for supporting them first it is apparent that Pius the fift in his execrable bull against her Maiestie doeth excommunicate all such as will not take armes for the execution of his sentence and the actuall deposing of the Quéene but neither can any such thing be executed without violence offered to her person nor may we imagine that the masse priests and their consorts were sent for any other purpose into England then for the execution of the bull m Lib. de schism Theodorike a Niem speaking of a like sentence of a pope denounced against a king of his time doeth signifie that such sentences are not executed without many calamities and great troubles secondly the earles of Westmerland and Northumberland and their adherents the rebels anno 1569. did not entend other matter than the destruction of her Maiesties person as many therefore as either were actors in that rebellion or els approoued the same as did Sanders in his booke of his pretended visible monarchy and all Iesuits and Iesuited papists doe very boldely are guilty in this point of treason Bristow in his Motiues doth no otherwise account of those that were executed for this rebellion then of holy martyrs neither can any priest or papist notwithstanding all their pretenses mislike that rebellion vnlesse in opinion they contradict Bellarmine and other Romish doctors and absolutely condemne the popes sentence that hath so oftentimes bene published which I doubt whether any will doe or no. In Ireland certes we doe not finde any priest that is not consorted with the rebells and that publickely doth not defend their

compared these two editions throughout And if in the edition of Sixtus Quintus his bible at Antwerpe Anno 1599. thou doe not finde these lections mentioned thou maiest thereby further vnderstand that some of late since Sixtus his death haue taken paines to falsifie his edition and to make him to speake contrary to himselfe If then Hierome say true In praefat in Iosue in praefat in 4. cuangel non posse verum esse quod dissonat that is that what doth differ cannot be true then is it notorious that one of these two popes hath falsified not onely the scriptures but also the authenticall latin translation as they call it And if they make no scruple to falsifie the holy scriptures of God it is no maruell if impudently they falsifie the writings of men The Popes also and their consorts haue committed notorious falsifications in publishing coūterfeit canons and constitutions partly vnder the name of the Apostles and partly vnder the name of diuers auncient bishops of Rome and lastly of diuers councels and fathers falsification 8 For first they haue set vs out 84. C. sextam synodum dist 16. Ibidem canons vnder the names of the Apostles Hadrian the Pope alloweth and receiueth the vi Synode and all her canons in one of which the canons of the Apostles were confirmed and thereupon Grati●n concludeth that they were authenticall And commonly the church of Rome alleadgeth these canons whensoeuer she hopeth to winne any aduantage by them But many reasons declare them to bee counterfeit As first for that contrary to the doctrine of the Church the baptisme of heretikes is condemned can 45. Secondly can 65. saterdaies fast is forbidden Thirdly once dipping in baptisme is déemed vnsufūcient can 49. contrary to the orders of the Church Fourthly the catalogue of scriptures rehearsed can 84. is by none allowed for neither wil the Church of Rome allow of the third booke of Machabeyes nor of the Epistles of Clement Fifthly the Apostles as is said in those canons confirme the Gospell of S. Iohn yet stories report that the same was not written before the rest of the Apostles were dead Sixthly these counterfeit canons mention diuers orders of ministers of fastes of bestowing of ecclesiasticall liuings and such like not vsed in the Apostles times Finally not only Isidore c. canones dist 16. and Leo c. Clementis dist 16. but also Gelasius c. sancta Romana dist 15. doth number these canons among apocryphal writings But in nothing doth the impudencie of the Romish Synagogue and her agents appeare more then in the falsis●…ation of the actes of councels For they haue not onely falsified diuers particuler actes and canons and foisted them in among the actes of councels but also deuised whole procéedings as passed in auncient councels which notwithstanding are méerely forged falsification 9 The actes of the councell of Sinuessa reported by Peter Crabbe and Surius seeme to be much falsified For first of the thrée copies that are in Surius not one agréeth with another Secondly séeing as 318. bishops could hardly be drawne to the great councell of Nice in the peace of the church albeit Constantine called them out of all parts of the world if is not like that in time of persecution 300. bishops could bee drawne to Sinuess about Marcellinus according as it is reported in the act●s of the councell Thirdly the spéeches of Marcellinus and the rest are so simple and the stile so much differing from those times that he must be of a very dull vnderstanding that perceiueth not the falshood of the author of those actes Fourthly the actes of that pretended councel are contrary to themselues For in the latter ende they say prima sedes non iudicabitur a quoquam and yet a little before it is said that the bishoppes did condemne Marcellinus damnauerunt cum say they extra ciuitatem Finally the procéeding in M●rcellinus his sacrificing to Idoles and in his triall by 72. witnesses is most ridiculous and no way to be iustified by authenticall records falsification 10 Likewise seeme the actes of the councell of Neocaesarea and Ancyra to be counterfeit For in times of persecution it was not like that many bi●hops could assemble or had any care of commaund and superioritie or any credit to make lawes concerning gouernment Besides that histories authentical make no mention of law-making councels before the generall councell of Nice Finally the actes are so simple and so euill agrée with those times in which they are said to passe that we must either haue authenticall proofe for them or els must haue leaue to beléeue them to be forged falsification 11 The actes of the councell of Rome vnder Siluester doe so plainly appeare to be forged that I doe wonder that our aduersaries are not much ashamed of them The number of bishops is said to be greater then in the councell of Nice The names of them are méere One is called Squiro another Cleopatris another Vultibus and the rest also seeme names of coniuration barbarous and One is called Simplex another Exitiosus the 3. spe● in deo the 4. quod vult deus Gréeke bishops comming to that councell commonly haue latine names The fable of cleansing of Constantine from his leprosie is there reported 57. bishops of I would gladly know where this is Rinocoruris are said to be present yet did they not subscribe The councell was said to be assembled by the aduise of Constantine or of his mother they séeme not to know whether The actes are most disagréeing from those times and some of them very ridiculous as for example that Nonnes should not professe virginitie vntill the age of 72. yeares when such profession is néedlesse Finally the words are so barbarous that they sauor of gothicall and lombardicall monkerie and the actes so beneficiall to the sea of Rome that euery man may sée that later Popes vnder the title of this councell meant to couer their owne ambitious decrées and humors falsification 12 Most shamefully also haue the agentes of the Romish church corrupted the actes of the councell of Nice Ruffin and all authenticall writers mention no more but onely 20. canons C. viginri dist 16. Pope Stephen also confesseth that there are but only 20. canons receiued of the Romish church viginti tantum capitula Nicenae synodi in sancta Romana ecclesia habentur saith he C. septuaginta dist 16. Summa concil apud Horatium Cardon excus anno 1601. But Gratian vnder colour of an Epistle of Athanasius affirmeth that there are seuenty canons made in that councell and now of late one Alphonsus of Pisa a Iebusite hath set out 80. canons of that councell translated as he saith out of Arabicke He might haue done well to haue said translated out of the language of China for then rather would diuers haue beléeued them then gone to China to search or examine the truth of Alphonsus his report falsification 13 In the sixt councel of Carthage Sozimus bishop of Rome was manifestly

did cure deafe and dumb men and those that were sicke of the palsey and restored one dead man to life But all these report● of miracles are nothing but miraculous lyes for Ignatius doing no miracles how is it likely that Xauier should doe so many falsification 30 In the 17. chapter of the same booke he telleth how Luther died sodenly that Oecolampadius was found dead in his bed lying downe in good health that Carolstadius was killed by the diuell that Caluin died eaten of wormes as did Antiochus and Herod and others Lies deuised by men hyred to rayle vpon honest men and refuted by the histories of their life and death and by the testimony of all that were present at their endes falsification 31 In his second booke de eucharistia c. 6. he hath these words Irenaeus probat Christum esse creatorem ex eo quod panis fit corpus Christi per consecrationem But Irenaeus hath no such matter nay if he should haue vsed any such argument then must it follow that Christs body is created as oft as masse is saide Furthermore it appeareth by the place of Irenaeus lib. 4. contr haeres c. 34. that he disputeth not against those that denied Christ to be the creator but which denyed God to be the creator And that he prooueth not as saith Bellarmine because by consecration the bread is made Christs body but because heretikes offered to God bread which by consecration was made Christs body and because this sacrifice had béene vngratefull vnlesse it had consisted of Gods creatures Finally because it were long to set downe the particulars of all sorts of lyes vttered by Bellarmine this I doe giue the reader to vnderstand in generall that almost all his reports of his lying legends vnwritten traditions feyned miracles new deuised prophecies and of the fathers testimonies concerning the speciall points of the late Romish religion established in Trent are either plaine lyes or vntruly let downe by him and that shall euery man perceiue that listeth to reade my bookes de missa papistica de Pontifice Rom. de purgatorio de ecclesia de concilijs de monachis and others set out against him especially if he list diligently to compare the fathers writings with that poyson which he like a spider hath sucked out of them CHAP. VIII A Catalogue of certaine lies and falsifications of Caesar Baronius taken out of a smal part of the beginning of his first booke of Annales NOw least Bellarmine should séeme to be in lying and forging singular I will adioine vnto him his fellow Caesar Baronius a cardinall forger and lyar and one of all the authors that euer I read that most impudently abuseth and detorteth scriptures contrary to the intentiō of the holy ghost to serue his owne humour falsification 1 In the front of his booke hauing placed the image of the Romish church in forme of a woman with a heauy woodden crosse on her shoulder and the triple crowne vpon her left hand with two great keyes of the Popes sellar as it should séeme hanging downe vnder it and on the one side placing this word vicit haereses and on the other subegit gentes he doth giue vs to vnderstand that hee meaneth to tell little truth in his booke that telleth so many lies in the first front and face of it For first it is most vntrue that this Romish church that is now possessed of the triple crowne was euer subiect to the crosse of Christ Iesus For the Pope he claymeth a power aboue all Emperors and liueth in all delightes and pleasures and though he cary with him headlong into hell great multitudes of soules yet may no man say to him domine cur ita facis His cardinals also and other adherents liue like princes without all feare and danger vnlesse it be in regard they feare their panches Finally all these persecute others and are not persecuted themselues falsification 2 Secondly he lyeth impudently where he signifieth that Christ gaue the keyes to the Pope and to his adherents For he gaue them to Peter to such as should succeede him in féeding Christs lambes and that by preaching the Gospell and administring the sacraments and ruling the Church according to instructiōs giuen them by Christ and now conteined in the Apostles writinges But the Pope is now become an earthly potentate he féedeth not but rather cutteth the throates of Christs lambes his followers haue adulterated the faith and changed the institution of Christs sacraments and now doe rather handle clauas quam claues that is rather clubbes then keyes murdring as many as will not suffer the Pope and his masse préestes with their counterfect keyes to creepe into the secretes both of their consciences and their worldly estates falsification 3 False it is also that this latter Romish Church hath subdued heresies being it selfe ouercome and ouergrowne with heresies and being like to a large fielde ouercomme with wéedes And this I haue shewed at large in my former challenge in the chapter of Romish heresies falsification 4 Neither can Baronius shew in all his voluminous legends that the true Church in time paste did worship the wooden crosse as the Pope and Baronius and others doe If then hée by his wooman represent the true Church he lyeth if he re-represent the Romish church and the purple hore apocalyps 17. He saith truely For with the superstitious worship of the crosse and the Popes tyranny and false doctrine shée is much oppressed and greuously burdened Yet that is nothing to this purpose falsification 5 Furthermore all histories shewe that sence the Pope began to weare the triple crowne and to shew himselfe in that height of pride which Baronius representeth vnto vs in this figure the Saracenes Turkes Gentiles haue preuayled against the pope his followers as may appeare by diuers disastrous attempts made against them for the regayning of the land of Palestine commonly called the holy lande Baronius therefore playnly coggeth where he telleth vs how the popes haue preuayled against the Gentiles for all the victoryes they haue gotten haue rather béene to the preiudice of christian princes from whome they haue taken Rōe Italy other territories thē of Turkes and Heathen who by the popes false doctrine and turbulent gouernment haue subdued a great parte of the christian world and yet are suffered for their idolatry and heresie to preuaile against papists falsification 6 He doth also paynt the holy ghost houering ouer the popes triple crowne the blessed virgin with her son in her lappe as gouerning the world and Peter and Paule supporting the worship of our lady which doe all containe notorious lyes For we may not thinke that the holy Ghost hath any thing to do with the mayntenance of the popish triple crowne or that these men were inspired with gods spirit which leauing the preaching of the Gospell sought for triple crownes earthly kingdomes Secondly it is impious to teach that our sauiour Christ

I haue shewed that it is not onely new and false but also superstitious and hereticall Againe if Parsons can say nothing why the religion professed in England is not Catholike and apostolical then all his reasons fall to the ground and all his pretenses of feare of infection of scandale of schisme of casting away the marke of distinction of participation with vs of dissimulation of naughty seruice of the benefit of popish religion may be retorted against himselfe and his clients For neither are Christians to suffer the practise of the idolatrous masse nor the faction and packing of wicked dissembling papists nor may any magistrate or other good christian with good conscience suffer Gods true religion by schismatickes and heretickes to be scorned And these reasons are so effectuall that I doubt not but those that haue the managing of these causes will both take vp such Howlets and deliuer Christian religion from contempt of such impostors and Atheistes Secondly purposing and promising three things whereof the first was a demonstration of reasons why Papists should not goe to the Church the next contained a declaration of meanes how papists should remedy or ease themselues of their afflictions the third was an instruction how with patience to endure affliction the first he handleth most lewdly and loosely the other two parts he was not able to make out abusing both his friends and his aduersaries with his false promises Further it may be that his remedies were nothing but practises of treason and rebellion and that he meant nothing lesse then to exhort men to patience and that therefore he omitted to speake of these two points But why then did he promise doth he promise that which hee purposeth not to performe and doth he meane to kéepe no touch in any thing His directory also is a most idle and vaine discourse It should consist of thrée partes whereof the first as he saith appertaineth to resolution the second treateth of entrance the third of perseuerance but as his fashion is of thrée partes promised he kéepeth backe two and performeth the third most simply For first that which he hath written concerning resolution is very impertinent for it is a very euil signe of resolution in matters of christian religion for a man to dispute whether there be a God or no and whether christian religion be true or no as Parsons doth Againe despaire of Gods mercy temptations feare of persecution and such like impediments as Parsons alleadgeth doe rather hinder a man to leade a christian life then helpe to resolue him to doe it Secondly the greatest part of his discourse is either stollen out of Gaspar Loarti or Granatensis or Stella or such like frier like and idle discourses Thirdly it argueth that he hath a bad conceit of popish cacolikes in England for if he tooke them to be christians he would neither go about to teach them that there is a God nor that christian religion is true nor that there are rewards offered to those that doe well both in the life to come and in this life and punishments likewise for euill doers both in this life and after this life for euery childe among christians knoweth all this without his teaching Fourthly we doe not finde that this directory hath made any one christian or directed him the way to life But I doe heare many complaine that diuers simple young men haue béen directed by him to the gallowes Fifthly it should séeme that this booke hath wrought little good effect in Parsons himselfe that hauing so long stood vpon resolution is not yet come to the entrance of religion Sixthly as lawes are made to restraine common abuses so likewise divines should discourse of such matters as may make most for reformation of christian mens manners This discourse therefore of his wherein he endeuoureth to prooue that there is a God that there is one true religion that there is a heauen and a hell among christians already well perswaded is impertinent and woulde better haue béene bestowed vpon Italians and Spaniardes that scarce beleeue in God or know any of the principall points of christian religion Furthermore intreating of resolution which as himselfe declareth goeth before entrance and perseuerance yet doth he very wisely diuide the treatise of resolution into speculation and practise The first part saith he shall containe matter of discourse speculation consideration the second shall handle things appertaining to exercise vse and practise As if a man could practise that is not entered into the exercise of religion or as if resolution were not farre different from practise Finally the booke is so full fraught with idle discourses and the principall points so weakely proued that it will rather make Christians to doubt of religion then Atheistes to beleeue It doth also containe so much poyson that no physicke can make it holesome I would therefore aduise all Christians to beware of his booke of resolution by him intituled a directorie containing little truth but much superstition and hereticall poyson The same is also a disgrace to all papistes whome he presumeth as yet not to be resolued that there is a God or that christian religion is true To christians it can yeelde no instruction being a packe of stollen and bad stuffe euill trussed together Neither is the same good although it hath béene purged the whole substance being leud and full of poyson Much I wonder that any christian would sette it forth in this Church and more that christians should beleeue that any good was like to come of such a wicked writing And I doubt not but that such as are in authority will remoue both that and other such venemous treatises out of all true Christian mens handes being rather fit for Italian atheistes then the English nation To leaue the rest of his treacheries heresies and other faults which are rather to be corrected by the publike exequutioner then noted by the stile of a writer I will only in this discourse set downe certaine notorious falsifications committed by him in sundry pamphlets set out vnder diuers counterfect names and giue you a tast of his vnsauory lies of which in Parsons writinges there is great store And this so much the rather for that in his relation sent vs from Rōe concerning the conference some two yeares agone passed in France betwéene Monsieur de plessis and the pretended bishop of Eureux he séemeth earnestly to desire a triall concerning these points The man also in his preface before his reasons of refusall of going to the Church vnder the name of Iohn Houlet desireth that some indifferent triall may be had either by disputation or otherwise wherein I desire he should be satisfied falsification 1 First then I challenge the man as a notorious falsificator in that he hath set forth his owne booke concerning titles vnder the name of another preist called Dolman who was neuer acquanted with the matter Wherein albeit he hath cōmitted far more haynous faults then

forgery endeuoring by notorious vntruthes to set the crowne of england vpon the Infantaes head yet is it a fault also worthy to be censured to father his bastard writinges vpon others that this is forgery it is apparent by the testimony of the doctors in L. Cornel. de falsis and their iudgement is grounded vpon great reason For if it be forgery to adde one clause to a testament or other writing then it is a mayne forgery to publishe a false testament a false booke or other false writing vnder other mēs names falsification 2 D. Bagsh in his answere to his late apology chargeth him with 8. sundrie libels Secondly he hath published vnder the name of Sanders and Rishton diuers enormous and wicked slanders against King Henry the 8. of famous memory against her maiesty and the principall persons of this church and realme of Enland setting out his owne vilanous lyes vnder the name of Sanders long before dead and of Rishton a man no way likely to commit any such wickednesse against his Prince and country of Howlet Dolman and others As for Rishton it is now well knowne he had small intelligence of state matters Neither did he vse to meddle or practise in them Further those that know him doe testifie that the stile of Sanders his booke is farre vnlike his Thirdly his credit was not such as that he was able to get his bookes printed especially being of that nature Finally we doe not beléeue that Rishton hauing receiued grace at her Maiesties hands and being deliuered from death which he had deserued by her great fauour would thus requite her or that being a man of milde disposition he would rayle so maliciously and falsely against his prince and contry And therefore I beleeue if the man be aliue and were examined vpon his oth that he would deny that booke to be his and declare it to be Robert Parsons his worke And though he doe it not yet diuers others doe playnly declare so much we haue great reason to beléeue their declaration to be true For he is a great stickeler in matters of state and he hath writen such like libels before Furthermore at his request Ribadineira his fellow Iebusite seemeth to haue set forth the same booke translated into spanish Finally I doe not thinke that Parsons will vpon his oth and without all equiuocation affirme that he had noe finger in the making and publishing of that most wicked and slaunderous booke falsification 3 In those bookes which goe vnder the name of Sanders and Rishton Robert Parsons hath committed diuers particuler falsities and namely in publishing diuers letters in the name of Frier Forest and others which neuer were made by the authors whose name they carry For first we doe not finde them in the first edition of that booke anno 1585. Secondly it is absurde to thinke that either Forest or simple women did write as is reported Finally they doe rather sauor of Parsons his veine who is able to make to speake and to write whome he pleaseth and what himselfe listeth So plentifull and impudent he is in forging false writings falsification 4 Fourthly vnder the name of Iohn Houlet whome nowe all the seculer masse préestes in England doe wonder at like an Owlet he hath set forth an impudent discourse concerning reasons why papistes goe not to the Church He will not I thinke deny it to be his how then can he deny himselfe to be a falsary To come to particuler falsifications albeit in his booke of resolution he hath noe reason to falsifie any place alleadged winning no aduantage by it yet hath he so dealt therein and so hath he enured his fingers in this practise that he cannot forget to forge and falsifie falsification 5 In the margent of his preface fol. 8. he saith it is an old tricke of heretikes to abuse simple people with obscure places of the scriptures and for this he quoteth Epiphanius contra haereses and Augustine ad quod vult deum as if they should say so He would also inferre that it is a matter very dangerous to alledge scriptures But if he doe not exhibit their testimonies it will be an easie matter to proue that this is an old tricke of Parsons to father his owne bastardly fancies both vpon the fathers and vpon others Is not this then bastardly dealing falsification 6 In the same preface fol. 10 he ascribeth this sentence to Luther in epist ad Iohan. Her●agium Typographum Argentinensem their opinion of the sacrament they beganne with lyes and with lyes they doe defende the same And they doe broch it abroade with wicked fraud of corrupting others mens bookes Likewise he affirmeth of Zuinglius that in his booke de sacrament fol. 412. he should call Luther a fowle corrupter and horrible falsifier of Gods word and one that followed the Marcionistes and Arians that razed out such places out of holy writte as were against them He maketh also Carolus Molinaeus in translat testam noui part 11. to accuse Caluin that he made the text of the gospell to leape vp and downe at his pleasure and that he vsed violence to the same and added of his owne to the very letter for drawing it to his purpose But who so list to peruse the writings of Luther Zuinglius and Molineus shall plainly perceiue that like a falsary he changeth and altereth their wordes at his pleasure neither can he excuse himselfe vnlesse he be able to shewe these wordes out of the authors which he mentioneth He chargeth Beza also for that in the preface to his new testament set out anno 1556. he accuseth Oecolampadius with all his brethren the diuines of Basil for great impietie in abusing the sacred scriptures translated by them But he abuseth his reader in laying that to Bezaes charge that was neuer vttered by him nor is to be found in his preface falsification 7 Fol. 11. of his preface he quoteth Saint Augustine lib. 8. confess c. 12. as if he should say that Saint Anthony had reuealed to his mother a religious rule of life which he should followe And fol. 12. he saith that Saint Augustine did so reuerence Anthonies doings that he made the same a principall motiue to his owne conuersion But Saint Augustine doth not so much as in one word mention any rule of religious life nor did he follow Saint Anthony in other matter then in reading the scriptures Nor doth he say that Saint Anthony reuealed any religious rule to Monica S. Augustines mother In this therefore Rob. Parsons followeth his olde rule or rather vnruly course of forgery falsification 8 Pag. 64 of his bookes printed at Louan he alleadgeth for his ground the counterfeit writings of Aristaeas which he calleth Aristeus and vpon his credit telleth diuers histories But such false grounds are more likely to peruert then to confirme men in the faith falsification 9 Pag. 259. he corrupteth Saint Augustines wordes de fid operibus c. 14. and peruerteth

those that haue beene destroyed by this change of religion A most shamelesse and palpable vntruth For not religion or any alteration therein but the malice of the Pope and wicked practises of Iesuites and there consorts haue caused most of these troubles The rest haue happened vpon other accidentes By the Popes secret practises and Charles the 9. his great disloyalty many thousandes of innocentes were massacred in France the yeare of our Lord 1572. by the working of Claude Matthieu a Iesuite and others his consortes that league was made which brought infinit calamities to the people and kingedome of France Paule the third stirred vp warres against the princes of Germany P●us the fift was the firebrand that inflamed the Northren rebellion in England Sanders the Popes legat was the originall cause of the destruction of the earle of Desmond And happie had the late Quéene of Scots beene if shée had not béene to credulous to beléeue Sammier and other seditions Iesuites entisinge words and promises the attempt of Spaniardes against England anno 1588 was set forward by Frier Sixtus quintus at the solicitation of Robert Parsons and his fellowes albeit here he would gladly discharge himselfe and lay the fault vpon others the Iesuites were the causes of the destruction of the Duke of Guise of Henry the french King that was murdered by Iames Clement of the Duke of Parma of the discontentment of the Prince of Transiluania neither was the losse of Sebastian King of Portugal of his whole army his estate to be ascribed to any other thē to the wicked counsaile of the Iesuites which gouerned him wholy and drue him into that action they haue also brought the King to Poland in danger to loose his kingdome of Suethland and caused the ouerthrow of Ferdinand of Croatia by the Turkes and finally both haue they ruined as many as haue harkened to their turbulent counsels and will they ruine as many as will be guided by them And this is not only proued by experience but also testified by diuers records and bookes in England and France of late set out by men of their owne religion The diuisions certes which they haue caused in the emperors army in Hungary haue wrought many calamities to christendome falsification 5 In the same encounter he saith that before the late alteration of religion there was one forme of seruice one number of Sacraments one tongue one Sacrifice one heade of the Church throughout all christendome but in my reply pag. 19. I haue shewed that this shorte sentence containeth the truth haue respected temporal commodity or as if we did not vrge them with the truth of apostolicall doctrine and the ancient christian faith falsification 38 In the preface of his directory fol. 13. p. 2 he saith that S. Ambrose S. Augustine S. Gregory S. Bernard perswade men by their examples to be afraid of purgatory A fourfold lye for neither did S. Ambrose nor any of the rest speake of a purgatory wherein christians did satisfie for the temporall punishment of sins remitted in earth nor did they beléeue any such purgatory Whatsoeuer they held of another purgatory viz. for veniall sinnes yet false it is that they perswaded men to be afraid of it by their examples falsification 39 In his directory lib. 1. p. 42. he saith that the world knoweth that Socrates was put to death for i●sting at the multitude of gods among the gentiles a matter which the world knoweth to be a lie and is refuted by Plato al that write of his death falsification 40 In the same place he saith Plato was wont to report of Zeno the stoike that he should say that either there was one God or no God but the record of the report will not be found Further if Plato liued before Zeno it was not like that he should prophecy what Zeno would say These lyes certes being the grounds of Parsons proofes where he goeth about to shew that there is a God are rather like to make a gentile or heathen mā obstinate then to make him beléeue in one God falsification 41 Pag. 174. he telleth that the number of infants slaine at Bethlehem was 14. thousand and this he goeth about to proue by the greeke calendar and the liturgy of the Aethiopians but such fables as he bringeth doe rather discredit christian religion then prooue it We beléeue that Herod killed the yoong children in Bethlehem and thereabouts but so many as 14. M. could not be found in that quarter as is very likely falsification 42 Pag. 269. he saith that Philo the Iew doth set forth strange things in the life and exercises of S. Marke and of his disciples that liued in Alexandria But if Philo in his booke de vit contēplat do neither speake of S. Marke nor his disciples in Alexandria I hope that Parsons disciples will be ashamed of their masters ignorance and confesse that he hath lyed It were an easie matter to set downe infinit lyes of this lying compagnion whoe without lying is not able to speak any thing as his consorts the seculer priests say but when he hath cleared himselfe of these he shall haue twise so many more obiected against him and drawne out of his simple writings In the meane while it may appeare that neither he nor his disciple Owlyglasse had any great reason to challenge the combat of vs for falsifications and lyes CHAP. XI That Owlyglasse himselfe hath falsified diuers authors and allegations in his little lewd Pamplet wherein he chargeth others with falsifications IS it possible thinke you to worke somewhat out of nothing certes no. Strange therefore it may seeme vnto you that I endeuour out of this small Pamphlet that is as nothing to make something Yet if you please to consider the particulers ensuing you shall finde that in this trifling discourse of the woodden detector wherein he hath shewed neither witte learning nor honesty nor any good thing that there are diuers points contained that may conuince him both to bee a falsary and a false lying compagnion falsification 1 Out of Origen pag. 11. c. 2. he citeth these words qui renascitur debet sale saliri Homil. 6. in Ezech. But the fathers words are these oportet ergo eum qui renascitur vtique in Christo renascentem rationabile sincerum 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 So then by this it appeareth that he cutteth away the words in the midst and leaueth out the words in the end of the sentence and the maliciously to serue his purpose for otherwise it would haue appeared that Oregin spoke allegorically or that al children and others that are to be baptized must as well drinke milke and be lapped in cloutes as salted or touched with salt falsification 2 In his preface he abuseth

saith Moyses or the sonne of thy mother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend whom thou louest as thy soule would perswade thee saying let vs go and serue other gods which thou knowest not nor thy fathers thou shalt not yeeld vnto him nor heare him nor shall thy eye spare him nor shalt thou pity him or conceale him but shall cause him to be slaine for it is not sufficient for a Christian man to know and follow the trueth but he must also auoid false doctrine and the seruice of Baal Christes sheepe as Iohn 10. he saith they follow the true sheperd and a stranger they will not follow neither may we regard their faire pretences of reconciling men to the catholicke Romish church as they call it for euen wolfes though rauenous yet now and then come vnto vs in shéepes clothing but our sauiour Christ giueth vs a caueat to beware of them Beware saith Matth. 7. he of false prophets which shall come vnto you in sheeps clothing but inwardly they are rauening wolues these will smoothly tell you that they come to saue your soules and pretend to come from Christes vicar but they are the ministers of antichrist and the idolatrous priests of Baal and come to destroy your soules by their fruits you shal know them their study is sedition alteration of state their religion heresie and superstition their life full of filthinesse and abomination neither doe we read of any that haue harkened vnto the Iesuites of late yéeres but they haue béene vtterly ruined by them examples hereof we haue diuers and the truth which I affirme appeareth by the Scottish Catechism de Iesuitis Queene ruined by the wicked counsell of Sammier that came disguised vnto her all in yelow satin by the duke of Guise and the leaguers of France brought to destruction by Claude Matthiew by king Phillip the 2. of Spaine intricated by the most wicked counsels of Parsons by the king of Poland that standeth in danger to loose his kingdome of Suethland by the death and ouerthrow of Sebastian king of Portugall in Barbary by the prince of Transiluania that is now by their means dispossessed of Transiluania Ferdinande of Croatia who together with his armie was ouerthrowen by a few Turks listening to these presumptuous fellowes consultations by the emperor that is weakened by their seditious practises losing the aid of diuers princes of religion by the importunity of these trouble-states as for inferior lords and gentlemen that haue béene drawen into practises by Iesuites and so haue ouerthrowen themselues and their houses the number of them is infinit observation 2 Secondly if masse priests be idolaters then no man that is zealous for the honour of God and his true religion may endure them for the law of God that so rigorously pursueth a false prophet doeth therefore adiudge him worthy of death because he went about to draw men from the true worship of God quia voluit abstrahere te saith Deut. 13. Moyses speaking to the people à domino deo tuo and because he sought to perswade men to serue idoles and false gods saying eamus sequamur deos alienos let vs goe and follow other gods the 2. Cor. 6. apostle doeth teach vs that there is no consent betwixt the church of God and idoles qui-consensus saith he templo dei cum idolis if it be the church of God then it admitteth no idoles if idoles be erected in any place then that is not the church of God 1. Cor. 10. he saith also that Christians cannot both drinke the Lords cup and the cup of diuels and by the cup of diuels he vnderstandeth the cup consecrated in honour of idoles The prophet Dauid therefore speaking of idolaters professeth like a good king that Psal 16. he would not offer their offrings of blood nor make mention of their names within his lips 2. King 18. Hezekias ouerthrow the high places brake downe the images out downe the groues and remooued away all monuments of idolatry Iosias did likewise and executed to death such as had burned incense to Baal 1. King 18. Helias enflamed with zeale would not suffer one of Baals prophets to escape contrariwise God doth shew himselfe highly displeased with such as winke at idolaters the spirit of God speaking to the bishop of Pergamus Apoc. 2. habeo saith he aduersus te pauca quia habes illic tenentes doctrinam Balaam qui docebat Balac mittere scandalum coram filijs Israel edere fornicari likewise he reprooueth the bishop of Thyatira sharpely for permitting idolaters and false seducing teachers I haue against thee Apoc. 2. saith he some few things because thou doest permit the woman Iezabel to teach and to seduce my seruants to commit fornication and to eat of things sacrificed to idoles finally no man can call himselfe a Christian that can be content to sée either Gods commandement openly broken in worshipping of idoles or else secretly frustrated by secret practises and subtile euasions of Baals priests and as idolaters shall be punished in the lake that burneth with fire and brimstone so shall they not escape grieuous punishments that either mainteine them or winke at them let no man therefore blame her Maiestie and the State that cannot endure these idolatrous slaues of antichrist and wicked masse priests of Baals order observation 3 If the papists be heretikes then are not either the popes priests to be suffred to broch their hereticall doctrine in secret corners nor their adherents openly to maintaine their peruerse opinions the emperors Gratian Valentinian Theodosius L. omnes Cod. de haeret put all heretikes to silence omnes vetitae legibus diuinis imperialibus constitutionibus say they perpetuò quiescant Valentinian and Martian L. quicunque ibidem decréed that false teachers should be put to death Vltimo supplicio afficiantur say they qui illicita docere tentauerint Constantine did gréeuously punish such as kept or concealed any books of heretikes as is testified by Sozomen lib. 1. hist cap. 20. Saint Augustine doeth greatly commend the emperors lawes made against the Donatistes and Hierom writing vpon the fift to the Galathians séemeth much to mislike the remissenesse of diuers in their procéedings against the heretike Arius as for priuate men they are to follow the apostles counsell 2. Tim. 4. and to auoid these heretikes saint Epist 2. Iohn would not haue Christians so much as once to bid them God spéed nolite iugum ducere saith the apostle 2. Corinth 6. cum infidelibus be not yoked with infidels for what coniunction is there betwixt iustice and iniquitie it is a hard matter to touch pitch and not to be defiled and hereticall bookes and companions seduce simple soules that are not able to iudge finally if reason persuade not blinde papists yet the iudgements of God denounced against idolaters may persuade euery man that is studious of his saluation to beware of their entisements and