Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	bind_v	law_n	regenerate_a	1,198	5	14.1454	5	false

Text snippets containing the quad

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

fathers how downe to grauen images or worship them the i Exod. 20. commandement of God is direct against such images thou shalt not make to thy selfe any grauen image c. thou shalt not bow downe vnto it nor worship it k Lib. 2. institut c. 19. Lactantius saith that there is no religion where grauen images are religio nulla est vbîcunque simulachrum est The papists therefore that make the images of God and worship them are no catholicks nor haue any good religion neither can it auaile them that they say they worship not the matter of the image for so did the gentils answere in excuse of their idolatry as testifieth l Institut lib. 2. c. 2. Lactantius argument 22 True catholicks beléeue that by the law we know sinne and that m 1. Iohn 5. all vnrighteousnesse is sinne and thirdly that n Deut. 27. Galat. 3. he is accursed that abideth not in all things that are written in the booke of the law to doe them if then the papists teach that all is not sinne that is repugnant to Gods law as the Iebusits doe in the censure of Coleine fol. 26. and as others doe that it is not sinne in this world not to loue God withall our heart and all our soule which is commanded by the law of God then are they no catholicks argument 23 Catholicks holde that we haue but one lawgiuer and iudge that is able to destroy and to saue vnus est legislator index saith Saint o Iacob 4. Iames qui potest perdere liberare that the transgression of the popes lawes is sufficient to condemn vs and the obseruance of them to iustifie vs as papists holde was neuer generally taught or holden argument 24 Catholicks holde that Gods law is perfect and that nothing is sinne but that which is repugnant to the law of God but papists beléeue that it is sinne not onely to neglect the precepts of the church as they are called but also the lawes and decretales of popes as appeareth by the enchiridion of Nauarrus and other books of cases of conscience argument 25 The law of God p Exod. 20. saith directly Thou shalt not couet and catholikes doe expound this law so that it bindeth the regenerat aswel as the vnregenerat as appeareth by the words of the apostle Rom. 7. I should not haue knowen sinne saith he but by the law for I knew not concupiscence but because the law said Thou shalt not couet and this sinne he confesseth to be mortall Who saith he shall deliuer me from the body of this death S. q Lib. 2. contr Faustum Manich c. 27. Augustine also teacheth that whatsoeuer is desired or coueted against the law is sinne and very absurd it is to surmise that baptisme should sanctifie concupiscence and of sinne in the vnregenerate to make no sinne The conuenticle of Trent therefore that r Sess 5. determineth that concupiscence in the regenerate is not sinne and all adherents vnto it are no catholikes argument 26 The scriptures teach vs that euen the iust man falleth seuen times a day and as the apostle saint Iames saith that we offend all in many things our Sauiour Christ taught his apostles to pray for remission of sinnes and to confesse when they had done all they could that they were notwithstanding vnprofitable seruants so likewise teach catholike fathers Saint ſ Lib. 1. aduers Pelag. Hierome saith that then we are iust when we confesse our sinnes and saint t De spirit lit Augustine signifieth that in the frailtie of this life we can not perfectly performe Gods law we shall then saith he performe the law of God with all our soule and all our heart and loue our neighbour as our selfe when we shal see God face to face the papists therefore that teach first that the regenerate are able to performe the law of God perfectly and secondly that they are also able to performe more then is commanded and to doe works of supererogation are no catholikes nor shall they euer be able to prooue that this doctrine of theirs was generally holden by the fathers and by all Christians or by any man of note argument 27 The apostle teacheth vs that the law is the minister of death and u Lib. 3. aduers haeres c. 20. Irenaeus affirmeth that the law being spirituall doth onely manifest sinne and not kill it the papists therefore that hold that all our life and saluation doeth consist in the law as appeareth by the censure of Coleyn are no catholikes argument 28 The councell of x Sess 6. c. 10. Trent condemneth those that say they are iustified formally by Christes iustice and their meaning is that we are formally iustified by charity and by the works of the law but the catholike church teacheth vs farre otherwise no flesh faith the y Galat. 2. apostle is iustified by the works of the law he denieth also that z Rom. 4. Abraham was iustified by the works of the law and saint a Lib. 1. aduers Pelag. Hierome saith that our iustice doeth not consist in our merits but in the mercy of God this also is prooued by an inuincible reason for that none are iustified by the law but such as performe the law and are not to be accused of sinne by the law but if our aduersaries will say that all that shall be saued are such they will bring the number of them into a small compasse for as b De inter pellat Dauid Ambrose saith Dauid doeth acknowledge his sinne and Paule doeth acknowledge himselfe guiltie who is then innocent argument 29 The apostle c Rom. 5. teacheth vs that through the offence of one all men were subiect to condemnation and that is the doctrine of all catholikes but the d Bellar. lib. 4. de amissi grat c. 15. papists exempt the holy virgine Mary from originall sinne as appeareth by the determination of Sixtus 4. and conuenticles of Trent doctrine sess 5. some of them also hold that the prophet Heremy and saint Iohn Baptist were sanctified from this sinne and so borne without originall sinne at the least argument 30 Catholikes hold that original sinne is a great sinne as infecting all by ordinary course descending from Adam excluding them out of the kingdome of heauen and which could not be purged but by Christes passion but the papists hold that it is the least of all sinnes as hauing the least force of our fréewill and that it deserueth not sensible paines in hell which in effect is as much as if they should deny that all men sinned originally in Adam or néeded to be saued from sensible paines by Christ argument 31 The e Th. Aquin. dd in 2. sent dist 33. Bellar de amis grat lib. 6. c. 4. papists also teach that children departing without baptisme and with originall sinne onely shall not be punished with hell fire nor with sensible

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

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

suffered to raise against the lawes of England and this state as they haue done in their railing libels entitled Aduersus persecutores Anglos Andreas Philopater Sanders de schismate and diuers other of that nature or why should any be suffered in corners to whisper against so lawfull and godly procéedings The papists will not yéeld to vs sufficient safeconduct and libertie to dispute in Milan Paris Collen and Salamanca Why then do they bragge as if they were desirous to dispute and trie their cause in Cambridge and Oxford and what a ridiculous point is it to desire that for papists which themselues will not yéeld to vs They will not suffer any bookes of ours to be published in Rome or other places where popery is professed if they conteine matter of religion and most seuerely doe they punish such as either sell such bookes or reade them or kéepe them without licence Why then should not papists confesse that we haue great reason to take a more strict course than hitherto we haue done with all their books and pamphlets and with all that haue them especially now séeing that few of them come foorth but they are fraught with slanders against the state lies and impostures against religion and doctrine tending to sedition and corruption of maners observation 6 We may further obserue that no man euer had lesse reason to talke of conscience than Rob. Parsons and his disciple Owlyglasse and their damnable consorts deuoid of all conscience for conscience is grounded onely vpon the lawes of God and is nothing but the inward iudgement of euery man of his owne actions according to the knowledge which he hath of Gods law and his word And this is gathered out of the apostles words Rom. 1. where he saith that the Gentiles do shew the worke of the law written in their hearts their conscience bearing them witnesse and their thoughts either accusing them or excusing them S. Iames 4. Iames he also sheweth vs that we haue one lawgiuer and iudge which is able to saue and destroy S. In exposit proposit ex epist ad Rom. Augustine expounding the wordes of the apostle Rom. 1. sheweth that conscience is nothing but the iudgement of euery mans soule of his owne actions Si cor nostrum nos reprehenderit saithe he rehearsing the words of Iohn 1. epist c. 3. maior est Deus conscientia nostra But the papists ground their conscience vpon the decrées of the pope vpon the customs of the Romish church vpon the vaine opinions of euery louzy canonist vpon the wicked and treasonable conceits of Parsons and Allen in their resolutions of cases of conscience for the English nation vpon the damnable commandements of their superiors breaking their necks running headlong into hell as soone as they are commanded and that blindly wilfully for other priuat mens pleasures and this appeareth first by Martin Aspilcuetaes enchiridion of cases of conscience by the compendium of the Iesuit Alagona and all the doctrine of Casuistes which as the aduersaries cannot deny is grounded as wel vpon the popes decretales and customes and vpon the lawes traditions and customes of the Romish church and opinions of canonists as vpon the law of God nay there are farre more cases that concerne the popes law then that concerne Gods law Secondly Lib. 4. de Pontif. Rom. c. 15. seq Bellarmine teacheth that the pope hath power to make lawes that binde in conscience semper creditum est saith he episcopos in suis dioecesibus Romanum Pontificem in tota ecclesia esse veros principes ecclesiasticos qui possint sua authoritate etiam sine plebis consensu vel presbyterorum consilio leges ferre quae in conscientia obligent héereof it followeth also that all papists are bound in conscience to beléeue the popes decretales concerning faith and to obserue his rules concerning manners and that for conscience sake and I thinke no papist will deny it Thirdly Allen and Parsons in their most wicked resolutions teach their traitorous schollars first to weare long haire secondly not only to change their names but also to deny their names thirdly to deny their country parentage Resolut cas nation Anglic. cap. 1. cas 1. fourthly to deny her Maiestie to be lawfull Queene her officers to haue power ouer masse priests for that is also taught in the resolution albeit not propounded in the case Ibid. cap. 3. cas 5. finally to forsweare themselues and to dissemble and practise all maner of trechery they also shew how they may eat flesh on fasting daies and come in company with men of our religion neglect the popes lawes also in case of danger in summe their resolutions tend to no other end but to shew how masse priests with a good conscience well wrought suppled by Robert Parsons may by helpe of a good Romish conscience betray their countrey to the Spaniard and cut their countrimens throats Fourthly the Rhemistes in their expositions of the new Testament writing vpon the 23. of the Acts teach their disciples how to forsweare themselues and resolue that vpon paine of damnation they must breake their othes are these fellowes then Christians trow you that handling the most sacred word of God doe by their wicked expositions teach men to violate their othes and to abuse the holy name of God Finally the Iesuits hold that the inferior being enioined by the pope or the generall of that wicked race of Iebusiticall impostors and traitors to doe any act or to beléeue any thing is not to dispute of the matter but resolutely to execute what they are commanded and this they call obedientiam caecam If then the pope or the generall of the Iesuits command Parsons or Garnet to kill the Quéene or any principall man of England or their owne mother by this doctrine it followeth that they are bound to doe it is it not strange then that any Christian state can suffer such traitors and parricides or their adherents to liue among them observation 7 The seuenth obseruation shall be for the edification and instruction of the Romish cacolicks they call themselues catholicks and would so be called but I haue declared them to be in a grosse error by very plaine euidence to them therefore I say that if they desire to be made members of Christes true church they must come out of the Synagogue of Rome and forsake the whore of Babylon and drinke no more of her cup full of all abominations Secondly if that religion which is sprong vp of late time and long after the times of Christ and his apostles cannot be true then the Romish doctrine must néeds be false and counterfeit Thirdly if papists desire to be true catholicks then must they renounce the particular religion of Romanists that hath not either of all christians béene knowen or at all times generally béene receiued Fourthly if no hereticks deserue the name of Christians then must they forsake the hereticall opinions of the popes and their proctors if they will be accounted Christians and true beléeuers Fiftly if idolaters shall not enter into the kingdome of heauen let them beware of the notorious idolatries maintained by the doctrine and practise of popish religion finally if the Iesuits and massepriests be a faction adhering to the pope and forrein enemies then had they néed to take hede how they receiue them aide them ioine with them or haue any dealing with them observation 8 Finally I obserue that popish religion is nothing else but a packe of lies and impostures and cannot stand without falsification fraude and violence I haue already verified the same by many particulers and euery man shall hereby discerne that I haue said trueth for that neither Parsons nor any of his consorts will vndertake from point to point to answere my chalenge and to iustifie both all such allegations as I haue said to be falsified and also all such narrations as I haue challenged to be lies and false reportes I doe rather looke for such a bald ribald like railing libell as this was and such pamphlets as Parsons vseth to set forth vnder counterfect names All you therefore of the Romish religion beware of the abominations of Babylon and of the falshood and fraud of that whore which sitteth vpon the 7. hils I haue as you may perceiue touched but few particulars in comparison of those which I could haue obiected if time laisure would haue serued but if Parsons come forth againe you shall haue the rest I will also adde the notorious forgeries lies calumniations of Posseuin Gregory de Valentia Professores quinti euangelij Andreas Iurgiuits Vilnensis that denieth vs to beléeue the articles of the apostles créed and other such villenous companions not forgetting Alan Copus alias Harpesfield nor Stapleton nor any notorious stickler of that wicked crew In the meane while marke I pray you how the pope with his Italians and Spaniards laugh and enioy their ease while a number of English youthes are drawen into danger both of body and soule running headlong of a blind and furious zeale into treason and séeking how to maintain the popes tyranny and to teach his errors and heresies God for his mercy sake if it be his holy will open their eies that they may sée their owne grosse errors and forsake these pernitious courses and in the end ioine themselues with the rest of their friends kinsmen and countrimen in a firme resolution not onely for the maintenance of the honor of their prince country and nation against all forrein enemies but also for the defence of true religion against the attempts and assaults of antichrist and false doctrine of all idolaters and hereticks the onely vpholders of the kingdome of antichrist

eat all swéet meates and dainties on their fasting daies fourthly we find not that in the ancient church men were commanded to come to auricular confession once euery yéere at the least for that was first decréed by Innocent the third as appeareth by the chapter omnis vtriusque de poenit remiss finally the ancient church did not forbid Christians to solemnize marriages as of late time the Romish church hath done in regard of holinesse of times and for that maried men cannot so well serue God as those that forsweare them such humane doctrines therefore our Sauiour Christ condemneth and such voluntary worships the holy apostle misliketh neither can such additions of humane precepts binding mens conscience stande either with the liberty of Christians or perfection of gods law argument 38 The doctrine of purgatory for satisfaction to be made for temporall punishments due for mortall sinnes which the papists doe holde was not knowne in ancient time Augustine maketh a question whether any purgatory is after this life and Gregory the dialogist séemeth to grant that small sinnes are purged after this life but that men doe satisfie for temporall punishments in purgatory neither of them doeth once affirme neither was any such thing knowen or taught before the conuenticles of Florence and Trent the first founders of this deuice in the church argument 39 The solemnity of the yeare of Iubiley amongst Christians was first ordeined by Boniface the 8. and afterward altered by Clement the 5. and last of all brought to 25. yeares by Paule the second but not borrowed from Christians but either from the heathen that euery hundred yéeres had solemne plaies called Iudos seculares to which these plaies and pageants of Romish indulgences may well be resembled or from the Iewes that euery fifty yeares celebrated a Iubiley and now agréeing neither with Iewes Gentiles nor ancient Christians the popes also when they please grant extraordinarie Iubileies and as great pardons as are granted the very yeare of Iubiley argument 41 That the popes indulgences depend vpon late lawes and authority without proofe out of scriptures or fathers it appeareth by the defences made by the principall patrons of indulgences those also that are not altogether past shame confesse so much ſ Art 18. aduers assert Luther Fisher sometime bishop of Rochester saith that before purgatory was feared no man sought for indulgences he confesseth also that in the beginning of the church there was no vse of them quamdiu saith he nulla fuerat de purgatorio cura nemo quaesiuit indulgentias and againe in initio nascentis ecclesiae nullus fuerat earum vsus as for indulgences for not onely hundreds but also thousands of yeares neither Bellarmine nor Parsons can alledge either good proofe or ancient precedent argument 42 The taxe of the popes chancery for the dispatch of pardons for murders parricides rapes adulteries incestes sodomitry yea apostacy and Iewish and Turkish blasphemies I doe not thinke that the most shamelesse Iebusite in the whole order will auow to be ancient argument 43 Scholasticall diuinitie which is nothing else but a mixture of fathers authorities philosophicall subtilties and popes decretals began but from Peter Lombard some eleuen hundred and odde yéeres after Christ how then can the Romish faith that relieth wholly vpon this diuinity be accounted ancient argument 44 t Lib. 1. de verb. dei c. 3. Bellarmine saith that the new testament is nothing els but the loue of God shed into our hearts by the holy Ghost which argueth that the Gospell and new Testament of papists is a new Gospell differing much from that of Christ Iesus for Christs Testament was established in his blood and is a couenant concerning remission of sinnes most especially but charity is wrought by the holy Ghost in those that are alreadie reconciled by the blood of the new Testament Chrysostome Theodoret and others writing vpon the second epistle to the Corinthians chap. 3. say that the spirit quickning is the grace of God that remitteth our sinnes and that charity is not the new testament it is most euident for that then Christ had died in vaine and then we might haue had the new testament established by the law that requireth charity and not by the testament in Christ his blood which is a declaration of Christ his satisfaction and remission of sinnes argument 45 The same u Lib. 2. de pontif Rom. c. 12. man teacheth vs that it is a matter of faith to beleeue that the pope hath succeeded Peter in the gouernment of the vniuersall church but this is new and neuer heard of in the ancient church of Christ is it not then a new Christian faith which these new vpstart Iebusites defend argument 46 That there are iust seuen sacraments and neither more nor lesse albeit the same was talked of in the instruction of the Armenians in the conuenticle of Florence yet it séemeth to bée first established by the conspirators of x Sess 7. Trent for neither can Bellarmine nor any of that faction shew any authenticall law of greater antiquitie for the ioint and iust number of sacraments then the authoritie of the instruction of the Armenians deliuered in the name of the councell of Florence and the conuenticle of Trent is it not then a new religion that hath so new sacraments argument 47 The papists also teach vs that the sacraments conteine grace and doe iustifie those that are partakers of them but since the world began it was neuer heard of till of late idle monkes and friers began to resolue it that Christians were iustified by orders confirmation matrimony and extreme vnction let Bellarmine or any papist if he can prooue that men are iustified by these sacraments if he cannot then can it not be denied but as the papists deuise new meanes of iustification so they deuise vs a new religion argument 48 That the formes of confirmation and extreme vnction are new it appeareth by the decrées of the Trent councell and instruction of the Armenians fathered on the councell of Florence if any deny this he must shew where these words signo te signo crucis confirmo te chrismate salutis were receiued by any authority before and where the words and greasings of diuers parts of the body vsed in extreame vnction were established by the church Wherein to auoid cauilles I would haue Robert Parsons and his seditious brood of rebelles to marke that I deny not but that idle schoolemen might prate of such matters before but I say the same was not before those times confirmed by law nor generally receiued would he please to try his strength in demonstrating the contrary he should soone be forced to confesse that I say true argument 49 That spirituall gossips may not intermary and that such mariages being once contracted should be of no force is also a new doctrine flowing from the stinking sinke of popery argument 50 It is also new doctrine that man and wife

saith i Lib hist 18. c. 52. Nicephorus patris spiritus sancti effigiant quod est perquam absurdum yet this absurdity is a high point of popish religion argument 24 The worshippers of the crosse which were termed Chazinzarij and Staurolatrae were for that point estéemed hereticks Nicephorus he woondreth at them as strange fellowes Crucem saith he adorare colere dicuntur k Lib. hist 18. c. 54. Is not then this a plaine conuiction of the papists which worship the crosse and say aue sancta crux and desire to be protected by it and giue to it latriam which I suppose the Staurolatrians were not so simple and stupid as to giue to their crosses argument 25 The Collyridian heretikes were condemned for worshipping the virgin Mary and that worthily for as l Haeres 78. Epiphanius saith she was a virgin and honorable but not to be adored and againe non dominabitur nobis antiquus error vt relinquamus viuentem adoremus ea quae ab ipso facta sunt all which notwithstanding the papists adore her and worship her and say many a masse in her honor and pray vnto her which I doubt whether the Collyridians did so grosly or no. Bonauenture to make her equall with God as Dauid made Psalmes in the praise of God so applied or rather distorted Psalmes to the virgin Mary turning God into the blessed virgine argument 26 The worshippers of images of saints by a certeine m Hist miscel Paul Diat lib. 21. councell of Constantinople whose actes are recorded and inserted in the sixt action of the second Nicene councell were noten as idolaters and condemned by the fathers as heretikes or woorse the synod of Francford did cōdemne the second Nicene councell that allowed the worship of images non nos imagines in basilicis positas n In lib. Carol. Magni contr Synod in partib Graeciae pro imaginibus adorandis say they idola nuncupamus sed ne idola nuncupentur adorare colere eas recusamus which is nothing but the iudgement of Gregory the first also that would not haue images worshipped Epiphanius haeres 79. saith that by worshipping of images the minde is turned from one only God to commit fornication with images all which notwithstanding the papists kisse them bow to them worship them light candles and burne incense vnto them or at the least before them argument 27 The barefooted brethren were condemned for their hereticall singularity in going barefoot Est alia haeresis saith Saint o De hares c. 68. Augustine nudis pedibus semper ambulantium yet this is accounted by the papists a part of their frierlike perfection who haue orders of men and women that go barefoot and beléeue it is meritorious to goe barefoot in pilgrimages and processions argument 28 The apostolikes notwithstanding their arrogant presumption in taking on them the name and profession of the apostles followers were condemned as heretiks for that they receiued none into their order that had wiues or possessed any thing in priuate Apostolici qui se isto nomine arrogantissimè vocauerunt saith Saint p De hares 40. Augustine eo quod non receperunt in suam communionem vtentes coniugibus res proprias possidentes quales habet ecclesia catholica monachos clericos plurimos where note I pray you how that Augustine saith that monks and clergy men had wiues and goods in property and how néere the papists come to this heresie condemning all monks and friers that possesse any goods in property and both monks and priests that match themselues in mariage though very honorable in the iudgement of the apostle argument 29 The Heraclites as saith Isidore were heretikes that receiued only monks and refused married folks to be of their company Monachos tantùm recipiunt saith q Orig. lib. 8. c. de hares he coniugia respuunt further they beleeue not that children dying yoong shall possesse the kingdome of heauen and doe not monks and friers and other sects among the papists beléeue the like do they not also exclude all infants dying before baptisme out of the kingdome of heauen albeit the parents did by all meanes endeuour to haue them baptized and doe they not place such in limbo puerorum which is either in hell or els the papists know not where it is argument 30 The Priscillianistes disioine married folks for religion sake Coniuges saith S. r Haeres 70. Augustine speaking of Priscillian quibus hoc malum potuerit persuadere disiungens viros à nolentibus foeminis foeminas à nolentibus viris likewise for hiding their wickednesse and filthinesse they made no account to forsweare themselues ſ Ibidem propter occultandas contaminatioens turpitudines suas habent in suis dogmatibus haec verba iura periura secretum prodere noli they doe also refuse to eat flesh as vncleane meat as S. Augustine testifieth And what do papists doe not they likewise separate married folks that vow monasticall religion and do they not holde that man or wife before marriage consummate may enter into a monasterie albeit the other party be most vnwilling Of othes also they make no account If thou be put to an oth say the t In annot in act 23. Rhemists to accuse catholikes for seruing God so they please to speake of papists worshipping idoles and hearing the idolatrous masse or to vtter any man to Gods enemies thus they call her Maiestie and the Iudges thou ought first to refuse such vnlawfull othes but if thou haue not constancy and courage so to doe yet know thou that such othes binde not in conscience and law of God but may and must be broken vnder paine of damnation where note that they aduise men to forsweare themselues vnder paine of damnation and that they call catholikes and Gods seruants such as are combined with the Pope and Spaniard and come with an intention to murder their dread Souereigne to raise rebellion or at least embrace the idolatrous religion of the pope this is also the resolution of the two traitors Allen and Parsons in their wicked resolutions of cases of conscience for the English nation through which they haue brought diuers yong men to the destruction both of bodie and soule Finally if papists did not account flesh vncleane why do the Carthusians forsweare flesh and why doe papists account it more holy to eat fish than flesh on fasting daies argument 31 The Helcesaits make Christ in heauen to differ from Christ on earth Christum saith u Haeret. fab lib. 2. c. de Helcesaeis Theodoret speaking of them non vnum dicunt sed hunc quidem infernè illum verò supernè eum olim in multis habitasse so likewise the papists beléeue and teach that Christ in heauen is visible and palpable and hath the fulnesse thicknesse and iust proportion of a body but their Christ on the altar they beléeue to be

3. consil 105. and Alciat consil 456. or that shall conspire against the state of the prince or common welth as may be proued by the testimony of Baldus consil 58. sequent and Alexander consil 13. lib. 6. and Iason consil 86. lib. 3. or that shall make peace or contract friendship with the princes enemies as saith Decius consil 604. 605. or finally that shall doe any act preiudiciall to the prince or state especially if they be subiects and bound by their naturall allegeance to the prince and state all which points doe nearely touch Robert Parsons Creswel Walpoole and other rectors and scholars of the english seminaries a broad the archpriest Blackewell his adherents and al massepriests and pensioners of the Pope and Spaniard both abroad and at home all that intertaine intelligence with traitors and any way releiue them and finally all factious malcontents that are offended with the present state or present gouernors and practise or endeuour to worke innouation in the gouernment and as for Parsons Creswel Garnet and other Iebusits and cananites that are archplotters of treasons against the prince and state there is no question to be made but they are traitors the n In the epistle before the treatise of important considerations secular priests charge Parsons Creswel Garnet and Blackwell to be wicked members and shew that they haue sought to bring in forrain enemies into England to the ouerthrow not onely of many noble families but also of the whole state The author of the Quodlibets quodlib 8. art 10. confesseth that the English seminaries beyond the seas are greatly degenerated from their primitiue foundation and that now the heads of the scholars are filled with treacheries aequiuocations dissimulation hypocrisie and all kinde of falshood and that now priests in their missions are bound to take an oth for the setting foorth the Spanish Infantaes title but if he had said nothing thereof yet we vnderstand that the seminaries beyond the sea are nothing els but dennes wherein yoong traitors are fostered vp for the restoring of the popes tyranny and the furthering of the Spanish inuasion therein also for many yéeres no other consultations haue béene more rife than how to bring her Maiestie to destruction or to raise a rebellion or to worke some hurt to the state or to some principall gouernors thereof As for the archpriest and his faction wherein I comprehend the prouinciall Garnet and other viperous Iesuites it is méere simplicitie not to vnderstand that they are still working against the prince and state and haue wholly deuoted themselues bodie and soule to serue the Pope and Spaniard To the pope they complaine and from him they receiue not only authoritie and direction but commissions also and faculties grants to sell licences for eating white meat dispensations in diuers cases and to traffike for beads graines and other such like merchandise of Babylon O simple papists that suffer your selues to be abused with these montebanks charlatanes impostors and cousening merchants O vnwise people that prefer these toies and this most vaine trash and other tricks of popish superstition before true religion before your allegiance to your prince and your loue to your countrey and as if you were bewitched run your selues headlong into danger for loue of those vaine toies to ioine with enemies that hate your countrey and care not a straw for you if they may obteine their owne wicked purposes All those likewise that enterteine intelligence with Parsons and such like traitors or with rebels or ioine in any practise to further forren enemies or to hurt the state which are many abroad and at home both priests and others can not cleere themselues of treason Finally whosoeuer is a true papist and according to Bellarmines o Lib. de ecclesia militant c. 2. definition liueth in subiection to the pope must needs be a false traitor to her Maiestie and this countrey as the case now standeth for if euery papist be bound to obey the popes sentence and to hold them excommunicate and deposed whom the pope shall excommunicate and depose as most papists teach and none dare deny that beléeueth the popes power and authoritie then if the Pope haue excommunicated and deposed her Maiestie they are bound to hold her excommunicate and deposed and to concurre with him and his wicked agents as oft as he will command and charge them to make ready for the execution of his sentence Againe if as Allen a notorious traitor in the iustification of Stanley teacheth euery papist in all warres which may happen for religion is bound in conscience to employ his pe●son and forces by the popes direction viz. how far when and where either at home or abroad he shal be directed then is euery papist bound to be a rebell and traitor as oft as the pope pleaseth and commandeth and this sequele the secular priests also confesse in their p Pag. 24. treatise of important considerations to be good and acknowledge that this is Allens doctrine contrariwise if so be a man do not regard the popes sentence excommunication and direction then he is no papist neither may he euer looke for the popes blessing argument 15 Finally it is treason not onely to practise against the prince and state but also to abet to mainteine to aide to relieue or conceale such practisers and traitors By the common lawes of England all that are accessaries in cases of treason are punished as principals likewise the Romane lawes punished not only the principall actors in treason and rebellion but also their abetters counsellers and aiders as lawyers teach in their commentaries in l. proximum l. cuiusque and l. maiestatis ad l. Iuliam maiestatis the same also may be gathered out of the text of the law Finally this is vsuall in all crimes as both the q L. 16. qui epem ff de furto ibid. dd ciuill and r 11. q 3. c. qui consentit extr de homicidio c. ficut dignum canon lawes doe teach vs. but few papists of any note can be found in England but they haue either consulted with traitorous priests and Iesuites or relieued them or receited them or had intelligence with them let them therefore thanke God for the fauor which this state bestoweth on them without all desert of theirs and beware hereafter that they send no reliefe to seminaries abroad nor receit such traitors at home nor haue any dealing with such as are knowen to depend vpon forren enemies The state hath had excéeding patience in their behalfe hitherto but euen most patient persons by continuall prouocations may be vrged to change their course ſ Cicero de legibus lib. 3. Salus populi suprema lex est the safetie of the state is a matter aboue all others to be regarded t L. lex ff de legibus the law also without punishment of offenders is dead Lex saith Papinian est delictorum quae sponte vel

not to frequent their company Salomon though a wise prince was seduced by his idolatrous wiues and Iosaphat hardly escaped danger accompanying and assisting the idolatrous king Achab observation 4 If all that adhere to forrein enemies and refuse to acknowledge the princes right and authoritie and that séeme rather willing and ready to take part with forrein enemies then to stand in defence of their prince and country be no otherwise to be accounted of then as traitors and publicke enemies then are all true subiects to deale against massepriests and their adherents as disloyall traitors and wicked enemies of their prince and country for princes cannot subsist vnlesse they maintaine their authority and lawes nor can subiects liue safe hauing this viperous generation dispersed in euery corner In ancient time treason was accounted the greatest crime that could be committed in matters of state and most seuerely and extraordinarily was the same punished at this day neither will the Spaniard nor French nor the Italian princes endure any subiect that shall either deny his authority or adhere to forrein enemies albeit they pretend religion neuer so much naturally euery man is bound to defend himselfe but the prince is not onely bound by the lawes of nature to looke to his owne safetie but also by the lawes of state for that many mens safety and estates doe depend vpon him as for those that feare or deferre to take a course with traitors they are either stupide or else pusillanimous The Iesuits and their adherents will I know deny themselues to be traitors so they will also deny the Sunne to shine pro bono societatis as they terme it and for their cacolicke cause but I haue by arguments conuinced them to be traitors and if they answere not categorically and directly and without all equiuocations they will by their owne silence prooue themselues to be traitors and for the manifestation of their leud disposition I would pray Robert Parsons or his schollar Garnet or Philip woodward that is so busie or any of the combination of the archipresbiteriall congregation of traitors to answere me directly to these questions ensuing First whether they beléeue the pope by his sentence procéeding without error against the Queene and declaring her to be deposed that they are still to acknowledge her to be lawfull Quéene or no and to obay her notwithstanding the popes commandement Secondly whether in that case the Pope commanding them to take armes against her Maiestie they ought not to doe it and are excommunicate and damned like dogges if the pope commande them to doe it vpon paine of his curse and they refuse it Thirdly whether in that case they will not perswade all papists to take armes against her Maiestie and whether themselues will not concurre with them if the pope excommunicate all that refuse 4 Whether they do not beléeue that the pope hath power to take her Maiesties crowne from her head 5 Whether he hath power to dispence with the subiects othes of allegiance and to command them to rebell 6 Whether they thinke her Maiesty can be deposed without violence offered to her Maiesties person and life 7 Whether the pope commanding them they would not deliuer her into the hands of her enemies or kill her as Allen in his traiterous exhortation to the nobility and people of England and Ireland went about to perswade them 8 Whether they thinke it not lawfull so to doe 9 Whether the Spaniards or other forrein enemies comming to execute the popes sentence against the Quéene they would fight against them displaying the Popes banner and publishing the popes lawfull sentence as they suppose against the Quéene or take part with them 10 Whether all are not excommunicate that disobey the popes sentence or contumaciously stand against him it being not knowen but that he hath procéeded iustly nor they hauing power to dispute of his doings or to determine against him 11 Whether they will allow the fact of the erles of Westmerland and Northumberland that rebelled in England of Sanders and the Earle of Desmond that rebelled in Ireland and such like rebells or not 12 Whether they beléeue that Allen Sanders Bristow Parsons and such as allow such facts of treasons be not traitors and haue published trecherous doctrine 13 Whether they doe take themselues bound in conscience to follow the popes sentences and decrées in deposing of princes and bestowing of kingdomes vpon strangers when hée shall command them vpon paine of his curse 14 Whether they purpose not to mainteine the Infantaes title if the pope doe so command them or other prince that he shall set vp against her Maiestie 15 Whether they haue not receiued the popes breeues and enterteined intelligence with him and his agents and whether they haue not receiued pensions and money out of Spaine and thinke it lawfull so to doe and whether they haue not taken an oth for the Spanish Infantaes title nor brought any notes of their faction out of Spaine and Italie as for example medalles graines reliques agnus Dei pictures crosses faculties and such like 16 Whether hereafter they do not meane to enterteine intelligence with the Pope and Spaniard and their agents and to acknowledge the pope for their superior All which if they answere not they must néeds confesse themselues worthy to be expulsed out of this land and sent backe to the Pope and Spaniard if no worse for thereby they declare themselues friends to them and enemies to their countrey observation 5 If it be a matter very equall that euery man should be iudged by such lawes as themselues practise against others as is apparent by the law Si quis ff quod quisque iuris c. then haue the Romanists no reason to require any fauour at the hands of our superiours They put true Christians to death without all remission if they renounce not the true Christian faith and those that are said to deale most mercifully with them as some popish princes and prelates in Germany yet do they banish all such as they suspect not to hold popish religion Why then do not papists acknowledge the great fauor shewed to them by the state when such notorious idolaters and hereticks are not serued as they serue others and why doe these seditious malcontents exclaime against her Maiesties late proclamation and the state that giueth such traitors and le●d practisers so faire warning to be packing They pardon none that commit treason in Rome or Spaine Why then should it be more lawfull for Iesuites and factious masse priests to commit treason in England is not our countrey as deare to vs as Rome or Spaine to them They account it a matter very absurd for any to dispute whether the Italian or Spanish lawes concerning treason be iust or no and whether they be to be executed or not and such prisoners as should except against lawes abroad would be laughed to scorne Why then should Parsons and Allen and their traitorous consorts be