Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	apostle_n	sin_n	speak_v	5,697	5	5.3444	4	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

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

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

paines as if at the last iudgement all that stand on the left hand as it is written in the 25. chap. of saint Matth. shall not by the sentence of the iudge be adiudged to euerlasting fire or as if that sinne that brought condemnation vpon all should not be punished with sensible paines or as if there might be a place in hell without sensible paines or finally as if there were a middle state betwixt heauen and hell fire Saint f Lib. 1. de orig animae c. 9. Augustine certes saith there is no middle place betweene the kingdome of heauen and the place of the damned g Lib. de fide c. 3. Fulgentius likewise doeth plainely affirme that children dying without baptisme shall susteine endlesse punishments and h Lib. 8. moral c. 16. Gregory the first holdeth that such shall endure the perpetuall torments of hell argument 32 Martin ab Aspilcueta in his Enchiridion writing vpon the first precept of the law chap. 11. saith that it is mortall sinne for a lay man to dispute of matters of faith but catholikes doe not acknowledge any such matter to be mortall sinne argument 33 The papists teach that men haue grace conferred on them by their owne acts ex opere operato and that they are iustified ex opere operato by the sacraments of the new law whereupon it followeth that by the signe of the crosse in confirmation by orders matrimony and extreme vnction men receiue charitie for that is the grace they speake of and are iustified exopere operato for this doeth Bellarmine dispute lib. 2. de effectu sacrament cap. 3. and 14. and other chapters following which doctrine if they doe prooue then ex opere operato let him take the grace of the popedome if he doe not prooue he must néedes confesse that the doctrine of papists is not catholike argument 34 The Iebusites in the censure of Colein teach that the regenerat after baptisme haue no sinne and it followeth necessarily of their doctrine of iustification by the works of the law for by them a man can not be both vniust and iust at one time but the cathotike faith is otherwise S. Iohn saith that they deceiue themselues that say they haue no sinne and other scriptures signify i Prouerb 20. that no man can say his hart is cleane neither is this to be vnderstood of veniall sinnes which the papists say may be done away without repentance for S. k Lib. 2. aduers Pelagian Hierome saith that the most iust man in some things standeth in need of Gods mercy and it is apparent for that euery man transgressing the law of God which is the case of all men maketh himselfe subiect to the curse of the law and to the wrath of God argument 35 Papists teach that some sinnes are done away with holy water and without repentance and deserue not death but no catholike euer taught or thought so for the apostle teacheth vs that by Christes blood we are purged and that wée are made partakers of remission of sinnes by faith In the sixt to the Rom. he declareth that the wages of sinne is death and Galat. 3. that such as transgresse Gods law are accursed by the sentence of the law argument 36 They l Censur Colon. f. 204. teach also that this is the proper doctrine of the Gospel if thou wilt enter into life keepe the commandements but catholikes know that those that so teach confound law and gospel and ouerthrow the doctrine of the apostles for he m Rom. 1. teacheth that the gospel is the power of God to saluation to euery one that beleeueth their doctrine doth take from vs all hope of saluation for how can we hope to be saued by the gospel if that promise life to none but such as perfectly fulfil Gods commandements argument 37 They doe also much derogate from the gospell of Christ Iesus where they teach that the rules of Benet of Nursia Francis Dominike Ignatius Loyola and diuers other founders of monkish and frierlike orders doe shew vs the way to perfection and holde not that the gospel of Christ Iesus is sufficient of it selfe to do it true catholikes certes neuer mainteined any such fantasies nor allowed any such order which may also appeare by this that all these orders of monkes and friers haue their approbation and allowance from the popes of Rome argument 38 Of saith they speake thinke and write very basely for they holde first that faith is onely a bare assent and requireth neither firme hope nor holinesse of life to make it truely Christian secondly that not onely wicked men but also the diuels of hell may haue true faith thirdly that faith is not only grounded vpon holy canonicall scriptures but also vpon traditions and determinations of the pope which if they firmly holde and vary not then must they confesse that we are no lesse to giue credit to lousie legends and lying and erronious decretals of popes than to the eternall word of God But true catholikes haue alwaies beléeued otherwise The apostle n Rom. 1. saith that the iust shall liue by faith and the church beléeueth that o Iohn 3. whosoeuer beleeueth in Christ shall not perish but haue euerlasting life and p Rom. 5. that being iustified by faith wee haue peace with God further the apostle q Rom. 10. teacheth that faith commeth by hearing and hearing by the word of God but there is great difference betwixt the word of God and traditions of men betwixt the infallible trueth of Gods word and the deceiuable doctrine of popes decretals argument 39 They teach that charity is the forme of faith but catholiks haue alwaies taken this doctrine to be erronious for how can one vertue be the forme of another againe séeing matter and forme be parts in natural bodies is it not absurd to apply these words to qualities that rather resemble forme than matter thirdly if iustifying faith were alwaies formed with charitie then could not faith worke of it selfe for it is the forme from whence actions procéed and not matter but the apostle r Rom. 1. saith that the iust liue by faith and Ephes 2. that wee are saued by grace through faith hereupon ſ Lib. 2. epist 3. Cyprian saith that whosoeuer doth beleeue in God and liue by faith he is found to be iust argument 40 They t Bellar. lib. 1. de fid c. 13. attribute our first iustice to faith and other preparations as for example feare hope loue repentance a purpose of new life and such like but the principall forme and beauty of our iustice they place in charitie and works of the law and that they call our second iustice but true catholikes doe otherwise thinke and speake of iustice The u 1. Cor. 1. apostle saith that our Sauiour Christ is made iustification vnto vs and x Rom. 3. Gal. 2. 3. that we are not iustified by the workes of

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

second epistle Simon Petrus seruus apostolus Iesu Christi Finally I hope Clement the 8. will not write Clemens octauus alter Simon Petrus seruus apostolus Iesu Christi falsification 5 In his booke de Monachis c. 6. We read these words Dicit Lutherus saepissime repetit inculcat Paulū cū ait se potuisse circumducere sororē mulierem 1. cor 9. voluisse dicere se potuisse ducere vxorem that is Luther doth say and often repeat and inculcat that Paule when he sayd he might leade aboute a sister a woman as it is 1. cor 9. meant that he might mary a wife But he doth falsifie Luthers words For Luther saith onely that the words 1. cor 9. do not compell vs to beleeue that Paule had no wife but rather shew In. 1. cor 7. that he had a wife and would not lead her about with him for speaking of this place and of those that collected out of it that Paule was vnmaried hoc saith he non cog it verum multo magis indicat eum habuisse vxorem sed eam circumducere noluisse He doth also impudently affirme that Luther doth repeate inculcat that often which he is not able to shew to haue béene once vttred by him He speaketh also very improbably For séeing Luther affirmed that Paule had a wife already it is very vnlikely that he should say and that often that Paule might mary an other wife If then he will not be condemned both as a falsary and a lying fellow let him set downe Luthers words where that is often repeated falsification 6 He alledgeth also in the same place these words as taken out of Luther Voueo castitatem paupertatem obedientiam dicit saith Bellarmine formam vouendi hanc esse debere si piè vouendum sit voueo castitatem paupertatem obedientiam vsque ad mortē liberè id est vt mutare possim quando volo that is Luther saith that this is the best forme of vowes if we will make godly vowes I do vowe chastity pouerty obedience vnto death but freely or conditionally that is to say that I may change when I please But Luther speaketh not one word of the vowe of pouerty and monasticall obedience nor euer thought that any godly man might make a vowe concerning either nor doth he speake or place his words so ridiculously as Bellarmine doth report All that Luther saith to this purpose is this Videtur forma voti apud deum sic habere De votis monast voueo castitatem quam diu possibilis fuerit si autem seruare nequi ero vt liceat nubere That is in effect thus much That forme of vowe seemeth most pleasing to God that is thus vttered I vowe chastity as longe as I am able to containe if I be not able then that it may be lawfull for me to mary Doth it not appeare that Bellarmine hath falsified Luthers words made him contrary to his owne doctrine to allowe vowes of pouerty and monasticall obedience and to speake ridiculously and foolishly and far otherwise then euer he spoke or wrote falsification 7 In the same booke chap. 31. He saith that Chrysostome in his commentaries vpon the 19. of Math. teacheth vs that Christ by the similitude of Eunuches would proue that it is easie and profitable to absteine from mariage facile vtile esse abstinere a nuptiis But like a falsary where Chrysostome hath possible there he placeth facile But many thinges are possible that are not facile and easie falsification 8 Likewise in the same booke chap. 27. he falsifieth a place of Saint Chrysostome homil 15. in priorem ad Timoth. He rehearseth Chrysostomes words thus vidua in uiduitatis professione christo consentit id est christo nubit But these words id est Christo nubit are added by Bellarmine and that peruersely For Christ is the spouse of the Church and not of euery capriccious nonne falsification 9 In his booke de notis ecclesiae c. 9. he maketh Luther to speake thus non alia via potest homo cum deo conuenire aut agere quam per fidem opera ille non curat But Luthers words as they are set downe in his booke de captiuitate Baby Ionica c de Eucharistia which booke with the rest of his workes were set out at Wittemberge are these nec alia via potest homo cum deo conuenire aut agere quam per fidem id est vt non homo operibus suis vllis sed deus promissione sua sit author salutis vt omnia pendeant portentur seruenturque in verbo virtutis suae So it appeareth that Bellarmine cutteth off the ende of Luthers sentence and addeth these words opera ille non curat to make his doctrine odious falsification 10 In the same booke and chapter likewise Bellarmine falsifieth another place of Luther making him to speake thus tam diues est homo Christianus vt non possit perire si velit quantumcunque malè viuat But Luthers wordes in his booke de Capt. Babyl c. de baptismo of the edition aboue mentioned stand thus tam diues est homo Christianus vt volens non possit perdere salutem suam quantiscunque peccatis nisi nolit credere These wordes quantumcunque malè viuat are added by Bellarmine to make Luthers doctrine seeme contrarie to good workes falsification 11 He would make his reader beléeue that Caluin should say that God is cause of sinne De notis eccles c. 9. The place quoted instit lib. 1. c. 18. doth acquite Caluin and shew Bellarmine to be a falsary for he doth not teach any such matter nor hath any such words falsification 12 These wordes he setteth downe as taken out of Caluins instit Ibidem lib. 1. c. 18. § 2. non solum permissu sed voluntate dei homines peccant ita vt nihil ipsi deliberando agitent nisi quod deus apud se decreuerit arcana directione constituit but he forgeth these words quod dei voluntate homines peccant and altereth the latter end of the sentence falsification 13 Lib. 3. instit c. 23. § 24. dicit Caluinus saith Bellar. lib. de notis ecclesiae c. 9. dei non solum praeuisione permissione sed etiam voluntate in peccatum lapsum esse Adamum But these wordes are no where to be found in Caluin for he hath onely these wordes lapsus est primus homo quia dominus ita expedire censuerat falsification 14 Likewise he affirmeth that Caluin hath these wordes lib. 3. instit Ibidem c. 24. § 14. quod aliqui verbum dei audire contemnunt ipsorum est prauitas sed in hanc prauitatem à deo addicti sunt but these words à Deo are Bellarmines addition falsification 15 Speaking of Philip Melancthon dicit saith he ita fuisse opus dei Iudae proditionem Ibidem ac Pauli conuersionem and these wordes saith he are found in his commentaries vpon the eight

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