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	word_n	4,593	5	4.4164	3	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

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

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

most lawfull e Theodorick Niem lib. 2. de schismae 36. Vrbane the sixth vpon pretence of a conspiracy against himselfe put diuers of his cardinals to death and proceeded with all rigour against such as were but a little suspected of practising against him neither did his aduersarie Clement vse a milder course against such as were taken practising against his faction f Iouio in vita de Leon. 10. Leo the tenth spared not Cardinall Petrucci but put him to death most cruelly for vttering some words tending to the alteration of the state of Siena although that city was no part of his dominions but onely recommended vnto him finally Clement the fift by the aide of the French king abolished the whole order of the Templars and of late the whole order of the Humiliati was suppressed and dissolued and diuers of them executed to death for a practise against the state of the Romish church and shall the Romish church and her agents be suffered without punnishment to practise against this state or can any reasonable or indifferent man iustly finde fault with the execution of such persons as haue bene taken practising the very aduersaries I thinke albeit very bold yet will not be so impudent to affirme it for hetherto their pleading hath bene that the massepriests and other Romanists are cleare from such practises Let vs sée therefore whether they speake truly or no. and albeit we should greatly wrong the state if we should dispute this point as a matter doubtfull yet let vs I say briefely touch it for satisfaction of the ignorant especially such as are strangers and vnacquainted with the triall of such priests friers and other the popes agents as haue bene executed in England as offending in cases of treason I say then that no one priest Iesuit or other papist in England hath beene executed for treason but he hath bene found guilty of practising against her Maiestie and the state or at the least aiding and assisting and intertaining of such practisers and seditious persons and that diuers of them haue either stood armed against the state in open rebellion or else ioined with the rebells and assisted them to their vttermost power and meanes and this appeareth first by faculties granted to Thomas Harding about the yeere 1567. for the reconciliation of the people to the pope and for the disturning of them from their obedience to the Prince for whatsoeuer the pretence was the end was sedition and rebellion he being appointed for nothing else but to be a forerunner of that filthy friers Impius Quintus his excommunication against the Queene secondly it is proued by the rebellion in the north anno 1569. which was stirred vp by one Nicholas Morton and other seditious priests thirdly by the rebellion and treason of the duke of Norfolke stirred vp by the pope as appeareth by the report of Hierome Catena in the life of Pius Quintus fourthly by the erection of two seminaries of treason the one erected at Doway anno 1569. and another at Rome anno 1579. or thereabout which were receptacles of such scattered and lost priests as had bene in rebellion and open schooles to teach treason to malcontent papists fiftly by the rebellion of the earle of Desmond in Ireland raised by the solicitation of Sanders the popes legat and set forward by diuers seditious priests and friers and other malcontents sixthly by the faculties of Parsons and Campian and their companions which came to make a way for the execution of the Popes bull seuenthly by the iudgement of Sanders and Bristow who commend these rebels and put them into the catalogue of martyrs Sanders in his 7. booke of his visible monarchy saith that the purpose of the earles of Westmerland and Northumberland and their followers in the northren rebellion was to bee praised albeit they had no succcesse nobilium illorum laudanda erant consilia he doth also call the rebellion pium institutum fidei confessionem that is a godly and deuout resolution and a plaine confession of the Romish faith neither doeth hée esteeme of them that were executed for that rebellion otherwise then of holy martyrs Bristow likewise in his fiftéenth motiue putteth the earle of Northumberland the two Nortons and two massing priestes called Woodhouse and Plomptree and others that were executed as principall actors in that rebellion in the catalogue of martyrs for now the pope doeth account rebellion for his cause good religion and celebrateth the memory of traitors for martyrs an eight argument is ministred vnto vs by the most scandalous and traitorous libell set out by Allen and printed not without the helpe of Parsons they say and other English traitors wherein they by all the meanes they can deuise doe exhort her Maiesties subiects in England and Ireland to take armes against her to seaze vpon her person and to deliuer her into the hands of her enemies they endeuour also to perswade them to forsake their allegeance and to ioine with forreine enemies The 9. argument may be drawne from the practise of Charles Paget with the earle of Northumberland anno domini 1583. that by all meanes solicited him to reuolt and to ioine with the French against the State The 10. is ministred vnto vs by the treacherous plot of Parsons and Hesket to draw in Ferdinand the late earle of Darby into action The 11. is grounded vpon the insurrection of Tyrone and the rest of that rascall rout stirred vp by Monford a priest yet lurking in England and diuers other seditious agents of the pope The last is that dangerous attempt of the late earle of Essexe which maketh my heart to bléed in respect of some priuate causes as oft as I remember it and moueth many to woonder that he should be made an instrument by these firebrands of sedition to set vp that religion which I thinke he neuer loued and my arguments are prooued good for that no one of those that haue béene executed for the popes cause can be named but either he was an agent in some of these practises or allowed them or were priuy vnto them nay I doe beléeue that if the question were asked of any Iesuit or Iesuited priest or any of their adherents he would not disallow the popes act or the acts of his agents in stirring vp rebellion in England and Ireland especially for matter of religion what others would doe I know not but hitherto we finde that they speake honorably of Card. Allen as of their foster father yet was he the most notorious and seditious traitor that euer this land bred Robert Parsons onely excepted that Parsons and Campian knew of a rebellion or change intended it is apparent by their petition to the pope wherein they doe onely prouide for their consorts rebus sic stantibus that is so long as the state of things did continue in termes as then it stood a certeine g Quod lib. 9. art 10. secular priest affirmeth that no

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

papists resemble them greasing their disciples that are dying and teaching them that by this sacrament they are iustified and mumbling prayers ouer them in a tongue not vnderstood of the assistants But saith Owlyglasse the matter of our extreme vnction is onely h●llowed oyle their 's was oyle water and balme Page 49. the forme of ours is a short prayer their 's a strange inuocation in Hebrew words the reason of ours is for the sauing of the sicke the lifting of him vp and if he be in sinnes that they may bee forgiuen him theirs to make themselues inuisible ours is ministred on the fiue sences their 's vpon their head ours before death theirs after death And this he prooueth by alleadging the words of Augustine and Epiphanius at large to the wearying of his reader to no purpose For we deny not any thing concerning this matter which either Epiphanius or S. Augustine affirmeth But all his allegation notwithstanding will not serue to cleare the Papists from the blot of Heracleonisme for admit they did not approue all their errors and in all points shall they therefore be discharged Againe it is false that the Heracleonites did annoint only the dead for S. Augustine saith quod suos morientes vngunt so it may be they annointed them both before death and after Againe it is false that the Heracleonites did not vse a short prayer and in a strange tongue If then they borrow greasing and praying in a strange tongue ouer the dead from the Heracleonites and hope to iustifie their disciples by these fond ceremonies then I hope I haue said true in comparing the Papists to Heracleonites Nay I did them fauour that I said they were no worse then Heracleonites for the massepriests oftentimes vexe poore soules that lie vpon dying and are tormented otherwise with sicknesse and tumble them sometime vp and downe in their beds and percase kill them that otherwise might according to morall coniectures haue escaped Beside that they touch women verie indecently and very absurdly they put oyle in mens eyes noses and eares Finally our aduersarie speaketh foolishly where he saith extreme vnction is ministred on the fiue sences For that is a sencelesse thing to say that the sences may be greased and the Papists that speake orderly say the instruments of the sences not the sences are annointed He saith also further that S. Iames Chap. 5. maketh mention of extreme vnction And that S. Augustine and Epiphanius number Aerius among Heretikes for denying prayer for the dead and that the Heracleonites did not say prayers for reliefe of mens soules in purgatorie But if it would doe Owlyglasse any good his fellowes had néede to say masses and dirges for him albeit he be not yet in purgatorie so simply doth he handle his matters For it is false that S. Iames maketh mention of popish extreme vnction or that hée thought that vnction which hee speaketh of to be a sacrament of the church or that men were iustified by that vnction Nay he doth not speake so much as one word of the institution or forme of extreme vnction Secondly albeit Aerius was condemned for denying the orders of the church and not allowing the commemoration of the names of the dead at the time of the celebration of the Lords supper as then was vsed yet that toucheth vs nothing For our Church hath taken away the superstitious abuses of the papists and we doe not willingly oppugne any order of the auncient church by lawes established among vs. Finally albeit Epiphanius and Augustine talke of prayers for the dead yet did they not thinke that onely those were to be prayed for or remembred in the holy ministration of the sacrament that were in purgatorie for they rehearsed the names of good and bad And it may be the Heracleonites did also beleeue a certaine purgatorie for els why should they pray for the dead especially if our aduersaries argue well Finally he asketh Pag. 50. with what conscience I could so intreat the fathers in concealing their words As if Owlyglasse himselfe did not conceale Epiphanius his words concerning Aerius whom he chargeth with Arianisme and other heresies and not onely for denying prayer for the dead I answere then his fond question that I had no reason to rehearse Augustines or Epiphanius his words otherwise then I did alleadging them only to one point which I entended to proue and that I did iustly and truely Neither can any man except against my doing therein vnlesse Owlyglasse woulde haue men to cite whole chapters And as for Owlyglasse he may hold his peace with shame enough vnles he can speake better for his clients Sect. II. That Epiphanius was fitly alleadged page 49. of my former Challenge THe like vanitie doth Owlyglasse shew in taxing me for alleadging the testimonie of Epiphanius for the wordes that I cite are truely described The other testimonies I do not describe but only quote them Wherein then consisteth this high point of falsification Forsooth saith he because he doth most vntruely charge vs as comming neare to Marcions heresie but this is not falsification as he might haue knowne if he had knowne any thing Nay it is not vntruth neither for as Marcion suffered women to baptize and extolled virginitie although he was a false lecher and taught abstinence from liuing creatures and separated mariage for religion as is before declared in the 4. chapter of my challenge so doe Papists suffer women to baptize and their lecherous priests albeit they extoll virginitie and abiure mariage yet liue most dissolutely Their Monkes abstaine from flesh and they vse to separate mariages for religion and all this Owlyglasse was contented to passe ouer in silence as if it had been deliuered vnto him vnder the seale of confession although the same was plainly and publikely obiected in my former challenge and was easie to be found being set downe in the same place where he supposeth that I haue committed this foresaide falsification But saith he he doth falsifie Epiphanius wresting him contrarie to his meaning as if Bellarmine were to bee charged with falsification as oft as he doth wrest places contrarie to the meaning of the authors He saith also that I conceale his words but he must be a miraculous fellow that will make him a falsifier that doth not so much as alleadge any writing Such a simple fellow is Owlyglasse with whom I doe contend that the poore fellow cannot tell what he would say I will therefore helpe to tell his tale and shew that he is the falsifier and not I. In my challenge I doe charge the Papists as sauouring of diuers points of heresie maintained by Marcion and his followers Among other things I say that Marcion taught that by Christs descending into hell diuers mens soules were thence deliuered and that he separated mariages for religion And afterwards I adde that the Papists sauour strongly of these heresies and namely in that they separate mariages contracted after vowes

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

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

Hostiensis and Panormitane making them to say that thrée thinges precisely are required in a falsary And that domage or hurt ensueth of euery falsification the fellow quoteth their words out of a pamphlet printed at Antwerpe by Hierom verdussen concerning the conference betwixt Plessis and Eureux and therefore no maruel if he cite them falsely taking their words at the second hand of so base and lying an author falsification 3 In my former challenge p. 20. these are my words They dissolue mariage contracted by entring into religion as they terme it and although it be consummated yet they hold that by mutuall consent the maried couple may depart a sunder and that it shall not be lawfull for them afterward to company together They separate also mariage for spirituall kinred and force all that-will be preistes monkes or friers to forsweare marriage Matters not onely strange in the catholike Church during the times of the Apostles and their successors for many hundred yeares but also contrary to Christes doctrine For what man can separate them whome God hath ioyned And what reason hath man to commande any to forsweare mariage which the spirit of God pronounceth to bee honorable But my aduersary like a falsary that is like himselfe first leaueth out the beginning of the sentence secondly hée cutteth somewhat out in the midst Pag. 14 and finally he curtalleth the ende of my sentence reporting only these words and in this sort They hold that by mutuall consent the married couple may depart a sunder and that it shall not be lawfull for them afterward to company together a matter not only strange in the catholike church during the Apostles and there successors times for many hundred yeares but also contrarie to Christes doctrine for what man can seperat whome God hath ioyned So it appeareth that he cutteth out that which I said of dissoluing of mariage contracted by monkish vowes and vpon pretence of spirituall kinred a●d that also which I say of forswearing of mariage he doth also make me to speake in the singuler nomber where I speake in the plurall which course if any man take with the fathers writings he may easily make them speake vntruth and what he listeth But in the meane while Owlyglasse sheweth himselfe a falsary falsification 4 Where Pag. 24. of my former challenge I say that papists of late time haue deuised masses and offices in the honor of the crosse of the virgin mary of S. Francis Dominike and other saints and that vnto their images they burne incense and offer their prayers and deuotions Pag. 20. ch 2. Owlyglasse according to his fashion doth thus transforme my words as if I had sayd only that the Papists offer their prayers and deuotions to the images of our Ladye S. Francis S. Dominike Whereby it appeareth he doth detruncate my wordes leauing out the beginning and that which I said concerning the crosse and burning of incense vpon which points the argumēt which I brought was principally laide If a man should so vse him as he hath vsed my words I doubt not but he would be much offended falsification 5 Pag. 62. of my challenge I say that Damascene accompteth them heretikes that worshipped the images of our Sauiour of the blessed Virgin and the Saints as the gentiles did their gods and I added that this was the case of the papists because both gentiles and papists bow to images pray to them burne incense to them and offer sacrifice before them and yet both deny that they worship stocks or stones but rather those persons that are represented by them But Owlyglasse crushing my wordes together as if he meant to wring veriuice out of them taking out what he pleaseth doth so report my wordes as if I had sayd onely that the papists worship the images of Saints as the gentiles did their gods and that they pray to them And thus this butcherly falsifier of mens writings hath mangled my wordes as I haue particulerly noted heretofore falsification 6 To prooue that the popes of Rome had power to make lawes in ancient time and did practise that power he alledgeth a forged canon of Hilary sometime bishop of Rome that liued about the yéere of our Lord 461. but the same is not extant in ancient record neither is it like that he would vse such a thundring stile as did the author of this decretale epistle thirdly no godly bishop would match his owne decrées with Gods ordinances Nulli fas sit saith he whatsoeuer he was sine status sui periculo vel diuinas constitutiones vel apostolicae sedis decreta temerare finally if the bishops of Rome in this time had vsed this stile all the world would haue laughed at their folly falsification 7 Pag 23. Chap. 2. he doth also curtall my words with an c. and maketh me to speake of one particular where I speake of diuers things and leaueth out some principall parts of my assertion I say if a man seeke all antiquity he shall not finde where the church of Christ hath commanded vs to keepe this popes day or that popes day and to absteine from worke on S. Francis and S. Dominikes day and other canonized friers daies or where the same hath enioyned Christians to heare masse or to fast Lent or Ember daies or vigils of Saints and other tides according to the fashion of the Church of Rome but my aduersarie leaueth out all that which concerneth hearing of masses and keeping of holy daies of the popes canonized saints and of other tides and of the maner of fasting falsification 8 Likewise pag. 26. he mangleth my words and sentences and giueth them a new forme neuer deuised by me I speake of diuers things together pag. 32. of my challenge and say that they are not to be found in all antiquitie he maketh me to speake of solemnization of mariages in times prohibited by the Romish church falsification 9 He doth likewise mangle my words pag. 32. leauing out that which I speake of adoration and carying about the sacrament The like dishonest dealing he vseth in most of those places which he alledgeth not of my challenge as may appeare by my answere to his former exceptions and by the words themselues if any man list to compare my booke with his pamphlet What then néed I to touch him for particular falsifications when the allegations of his woorthlesse treatise are nothing almost but continued falsifications falsification 10 Pag. 32. he citeth the 13. canon of the councell of Nice for the 12. and where the councell speaketh of excommunicate persons onely he maketh the same to speake of all Christians and to determine that the holy communion should be denied to none at the point of death as if the eucharist as now is the popish fashion were then caried to all sicke persons which is no part of the councels meaning falsification 11 Pag. 35. he bringeth in a counterfet booke of S. Ambrose de viduis and yet clippeth his

words forcing him to speake for praiers to angels which true S. Ambrose as may appeare by my answeres to his exceptions condemned falsification 12 Pag. 36. he produceth Hierome as a witnesse for prayers to saints and alledgeth his booke against Vigilantius for that purpose but vnlesse he falsifie S. Hieromes words he shall not find any thing in him that maketh for his aduantage falsification 13 Pag. 53. 54. he falsly alledgeth the 4. councell of Toledo c 1. Ignatius his epistle ad Trallianos Cyrilles cateches 4. Epiphanius haeres 46. Hierome vpon the 4. to the Ephes Gregories Morals lib. 13. c. 20. and all to prooue Limbus patrum which the papists fancy to be in hell and a receptacle of the fathers before Christ His falshood may appeare for that not one of these testimonies maketh for Limbus patrum and that if he will not beléeue me Bellarmine will teach him lib. de anima Christi c. 14. where he shall not once finde his Limbus patrum mentioned in any father falsification 14 Pag. 62. he doth falsly ascribe the defence of womens baptisme to Master Hooker of blessed memorie whosoeuer listeth to reade Master Hookers fift booke of Ecclesiast policie sect 62. shall finde that he condemneth women that presume to baptize children albeit he do not pronounce the baptisme by them administred to be of no validitie falsification 15 Pag. 80. 81. he alledgeth S. Augustine ser 243. de tempore and the councell of Neocaesarea c. 7. to prooue that the custome of not blessing second mariages is no new deuice but a practise of the primitiue church and yet neither doth the canon alledged nor the author of that sermon speake one word of blessing of second mariages Furthermore neither this sermon that he alledgeth séemeth to be S. Augustines nor are the acts of the councell of Neocaesarea authenticall Finally if this simple fellow had alledged more places more he would haue alledged falsely being not able to alledge any thing almost truely If then the Archpriest Blackewell doe happen to méet with this owle of Canke wood he may doe well to admonish him not to abuse the testimonies which he alledgeth and his readers patience which he trieth to the vttermost with such notable falsities he himselfe confesseth that it is a flagitious matter to poule and pare the sentences of venerable antiquitie There resteth therefore nothing but séeing he hath confessed his fault that the Archpriest set him to penance and afterward cause him if he haue a good voice to sing masse séeing he can say no better CHAP. XII A Note of diuers vntrueths told by Owlyglasse in his pamphlet wherein he pretendeth to charge others with vntrueths IT is a shame for any man to lie but for him that taketh vpon him to charge others with lying euery foot to lie is not only a great shame but also an argument that he is past shame let him therefore the next time looke better to himselfe and desist to raile face and slander vnlesse he stood himselfe vpon better ground and did vse more trueth in his dealing falsification 1 In his preface he saith that popish religion was planted here by Gregory the great but he telleth a great vntrueth for neither was Gregory euer here in this Island nor did either he or his agents mainteine that doctrine that is published by the conuenticle of Trent or those points which I haue declared neither to be ancient nor generally holden falsification 2 He doubteth not also to affirme that Gregory receiued that religion which now the papists professe from Peter Let him therefore shew that all those points of doctrine against which I except in my challenge were receiued from Peter or els he must receiue answere that speaking of religion he speaketh without religion reason or conscience falsification 3 He chargeth me and M. Willet with assaulting the impregnable fort of Gods church and battering that rocke against which the gates of hell shall not preuaile but if he meane the true church then doth he make a lie of vs. if he meane the present Romish congregation adhering to the pope he maketh a lie of the pope his church for we haue by many arguments declared that the Romanists and their adherents are not the true church We haue also shewed that the gates of hell haue preuailed against them and that declining from the apostolike faith they are fallen into many foule heresies falsification 4 Further speaking of his consorts he saith they repaire to the continuall tradition and practise of the church and that we reiect the same but he lieth both in the one and the other for neither doe the Romanists regard the generall practise of the apostolike church for many hundred yéeres after Christ nor doe we desire any thing more than that late customes and traditions reiected we may returne to the sound forme of apostolike faith and gouernment falsification 5 He saith they haue recourse to the consent of the ancient learned fathers and that we reiect them but the first is proued a lie by Bellarmine and other popish proctors who most lightly reiect the fathers when they make against them the second is reproued by our confessions wherein we shew that we desire nothing more than that all latter decretals called we may returne to the ancient fathers faith falsification 6 He telleth vs further that papists appeale to generall councels and that we will not admit them but after his fashion hée hudleth vp lies by couples for neither doe they admit any councels but such as pleaseth them nor do we refuse to admit any article of faith established by ancient and lawfull generall councels falsification 7 He would make men beléeue that popish religion is most seuere and yet the world knoweth that in all places papists mainteine open stewes and in Rome and diuers great cities suffer Iewes and Turks to dwell quietly Further the pope doeth set to sale all sinnes and euery polshorne paltry fellow thinketh he can giue absolution to sinners which bringeth the keyes of the church into contempt Finally no sect euer liued more loosely or leudly These things therefore vnlesse they be better answered do sufficiently conuince him of lying and his consorts of loose liuing and popish religion of lightnesse falsification 8 In the same lying preface he saith that protestants doctrine looseth the raines to all liberty that vnbrideled sensualitie will neuer put vp petition for any greater and by protestants he vnderstandeth true Christians that abhorre the abominations of Babel but if he had not giuen the raines to his vnbrideled tongue to speake all villany of honest men he would not haue vttered and if he had not béene a brutish beast that vseth not to be rained he would not haue written such impudent lies Let him therefore set downe our doctrine wherein wée seeme to let loose our sensuall affections and let him if he can shew any man of our side that alloweth publike stewes as the Iesuite