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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13160	A challenge concerning the Romish Church, her doctrine & practises, published first against Rob. Parsons, and now againe reuiewed, enlarged, and fortified, and directed to him, to Frier Garnet, to the archpriest Blackevvell and all their adhærents, by Matth. Sutcliffe. Thereunto also is annexed an answere vnto certeine vaine, and friuolous exceptions, taken to his former challenge, and to a certeine worthlesse pamphlet lately set out by some poore disciple of Antichrist, and entituled, A detection of diuers notable vntrueths, contradictions, corruptions, and falsifications gathered out of M. Sutcliffes new challenge, &c.	Sutcliffe, Matthew, 1550?-1629.; Sutcliffe, Matthew, 1550?-1629. Briefe replie to a certaine odious and slanderous libel.	1602 (1602)	STC 23454; ESTC S117867	337,059	440

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

that saith he hath no sinne deceiueth himselfe and that there is no trueth in him the scriptures also teach vs that euen iust men offend and fall neither may we thinke that these sinnes are trifling and veniall and without breach of charity but sometimes heauy and against the law of God but the papists teach contrary and a Censur Colon holde that the regenerate doe not sinne argument 25 The ancient church of Christ taught that the law was a minister of death and a schoolemaster to Christ but the b Censur Colon f. 22. papists of late teach that we are iustified by the works of the law and that charity is the formall cause of our iustification argument 26 The apostles and ancient fathers taught that we are not able to fulfill the law perfectly in this life no flesh saith the c Galat. 2. apostle is iustified by the workes of the law Saint d Aduers Pelag lib. 1. Hierome saith we are then iust when we confesse our sinnes Saint e De spirit litera Augustine likewise teacheth vs that we shall then performe the law of God withall our soule and withall our hart when we shal see God face to face but the papists of late do teach that we are able to performe the whole law of God perfectly and not that only but also that we are able to do works of supererogation and more then is commanded in the law argument 27 In olde time Christians neuer could beléeue that iustice consisted in the obseruance of holydaies and abstinence from flesh and such like ceremonies but that is a principall point of popery now to beléeue that men are no lesse iustified by obseruance of the popes commandements then of the law of God and to Gods law the papists adioine the precepts of the Romish church argument 28 Papists also accoumpt it mortall sinne to beléeue or doe against the popes lawes as appeareth by the enchiridion of Nauarrus throughout but he that should goe about to proue that doctrine to be receiued by the ancient fathers should be much puzzeled argument 29 Ancient catholicks beléeued that originall sinne passed ouer all and f Rom. 5. that through the offence of one all men were subiect to condemnation but the papists g Decret Sixti 4. sess 5. concil Trid. exempt the virgine Mary from this sinne and commonly teach that Hieremy and Saint Iohn Baptist were sanctified from this sinne in their mothers wombe and by consequent not borne in originall sinne argument 30 Saint g Lib. 1. de Orig. animae c. 9. Augustine saith there is no middle place betwixt the kingdome of heauen and damnation h Lib. de fide c. 3. Fulgentius likewise doth plainly affirme that children dying without baptisme shall susteine endlesse punishments i Lib. 8. c. 16. Gregory in his Morals also saith they shall endure perpetuall torments of hel but the papists make places in the midde-way betwixt the place of ioy and place of paine and will not grant that such children shall endure sensible paines argument 31 k Bellar. de purgat lib. 1. Papists hold that Christians are able to satisfie for the temporall penalty of all sinnes but contrarie to the ancient faith of Christians who depended wholy vpon Christes satisfaction and beléeued that the blood of Christ clensed them from all sinnes and that his sacrifice onely was propitiatorie for the sinnes of the whole world argument 32 Thomas Aquinas and other papists say that veniall sinnes are done away with holy water but contrary to antiquity argument 33 The ancient fathers did not beléeue that any rule was more absolute then the Gospell or that perfection consisted in the rules of Benet of Nursia Francis Dominike Ignatius Loyola and such like fellowes rather than in the doctrine of the Gospell but the papists say that the life of monkes and friers is a state of perfection and that their rules doe teach perfection which praise they will not allow to the Gospel argument 34 The ancient Christians beléeued the doctrine of Christ Iesus who taught vs l Iohn 3. that hee that beleeueth in him should not perish and of the m Rom. 5. apostle that saith that being iustified by faith we haue peace with God but the late papists speake basely of faith making it a bare assent and teaching that the diuels and wicked men haue true faith which is not onely new but also strange for if they haue faith then are they iustified further they should beléeue remission of sinnes and eternall life which I doe not thinke that our aduersaries will grant argument 35 We doe not reade before Gregory the 7. his time that any pope tooke on him to dispence with subiects othes of allgeance or taught that it was lawfull so to do for his n Lib. 2. regest Ioseph vestan deoscul pedum pontif determination it seemeth to be quod papa à fidelitate subiectos possit absoluere but since that the popes haue taught this doctrine and Pius the fift that lousie companion not onely discharged her Maiesties subiects from their obedience but o Bulla Pij 5. contra Elizab. threatned excommunication against such as would still obey her argument 36 The apostles and ancient bishops of Rome did neuer canonize saints but now popes doe not onely canonize saints very impudently but also hire their proctors as impudently to defend it p Op. Catechist de 3. praecept c. 11. Canisius teacheth that vnder the commandement of sanctifying the Sabaoth is conteined the obseruation of holidaies and feastes of Saints and no doubt but he meaneth all the feasts of saints whom the pope hath canonized argument 37 The precepts of the Romish church as they are called are but new deuises for first if we séeke all antiquity we shall not finde where the church of Christ hath commanded vs to kéepe this popes day or that popes day this saints day or that saints day and that it is sinne to worke vpon holy daies dedicated to saint Dominike saint Francis or other such like good fellowes daies secondly Christs church neuer enioined Christians to heare popish masses and such like idolatrous seruice for how could the ancient church enioine men to heare that which of late onely was coined nay contrariwise the q Can. apost 9. 10. ancient church forbad Christians to depart from the church before they had receiued the communion which quite ouerthroweth priuate masses thirdly it is not to be prooued that the ancient church commanded Christians to fast lent by absteining from flesh and white meats after the Romish fashion or to absteine from meat the imber daies or vigiles of saints for saint r Epist 86. ad Casulanum Augustine directly affirmeth that the apostles neuer made law concerning fasting and when Christians obserued lent they were not forced either to absteine from flesh or to fast euery sunday in lent nor were permitted to drinke wine and

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

Onus eccles c. 22. bishop doeth compare to locustes issuing out of the bottomlesse pit of hell for that they corrupt religion as the other deuoured euery gréene thing illi mendicantes peruersi saith he designantur per locustas de puteo abyssi exeuntes quia ipsi sunt scurriles leues volatiles rodentes sacras literas virides paganicae philosophiae sequaces quasi equi currentes sic illi in vanam disputationem argument 89 True catholikes neuer thought that the pope had two swords knowing that Peters successors had keyes and not swords deliuered vnto them and well vnderstanding that their commission was to teach and administer sacraments and not to cut Christian mens throats but c C. vnam de maior ebed Boniface the 8. vpon pretence of these words ecce duo gladij hîc imagineth that the pope is to vse both the temporall and spirituall sword and the Iebusites stoutly defend his authoritie and with their two handed swords and gentle receits of their sophisticated drugs kill more honest men than honest men can easily conuert from superstition and impietie to Christ Iesus argument 90 Among Gregory the seuenths d Ioseph Vestan de oscul ped pontif dictates the 12. is that the pope hath power to depose the emperour the 8. that he may lawfully vse the ensignes of the emperour the 27. that he hath power to absolue subiects from their allegiance but S. Peter that was a farre better catholike than this Gregory called otherwise Hildebrand or rather Helfirebrand teacheth contrary doctrine and e 1. Petr. 2. willeth Christians to honor the king so likewise S. Paul exhorteth all sorts of men to be subiect to the higher powers finally the law of God bindeth so fast f Rom. 13. that no deuice of man can vntwist the bond of an oth taken to his prince as true catholikes euer beléeued argument 91 g Concil Nicen c. 5. Catholikes in time past did not permit one bishop to absolue him that was excommunicate by another but the pope of Rome absolueth now all at his pleasure by whomsoeuer they be excommunicated argument 92 The councell of h Can. 22. Mileuis in Afrike excommunicated all priests that appealed to Rome Ad transmarina qui putauerit appellandum say the fathers of that councel a nullo intra Africam in communionem suscipiatur but the pope and his adherents adiudge him worthy to be excommunicate that shall denie that it is lawfull to appeale to Rome let it then be iudged whether therein they deale as catholikes argument 93 Gregory the first doubted not to censure him as the forerunner of Antichrist that should call himselfe vniuersall bishop and this title he accounteth prophane and sacrilegious yet doth not the pope refuse this title neither doth i Lib. 2. de pontif Rom. c. 31. Bellarmine mislike it argument 94 In the catholike church no man might be ordeined without a charge as appeareth by the acts of the councell of Chalcedon but now the popes without charge ordeine infinite monks and friers which are the moths that fret and consume Christian religion argument 95 Catholikes neuer vsed to kisse the popes pantofle nor to fall downe before him and to crie Miserere nostri are then the papists catholikes trow you or flanes and base fellowes that kisse the slipper of Antichrist and fall downe before him crying out Miserere to a most miserable mortall man argument 96 Ancient catholikes were not acquainted with the popes prouisions reseruations expectatiue fauors indulgencies iubileyes and such like tricks and hooks to ouerthrow order and enrich the pope neither would they haue liked any such Babylonish traffike if they had knowen it shamelesse therefore are they which take to themselues the titles of catholikes and yet either commit or allow these abuses argument 97 Ancient catholikes neuer knew the rates of the popes chancery for writs of iustice of benefices of pardons nor did they beléeue that the pope could pardon incests murders sacrilege Sodomy blasphemy and such horrible crimes those therefore that allow this sinfull traffike of popes and their courts they are neither good catholikes nor ciuill honest men argument 98 No catholike euer adhered to Antichrist or embraced his damnable doctrine but we haue k Lib. 5. de pontif Rom. shewed that the pope is Antichrist and that popery is nothing els but Antichristianisme and that by such arguments as for any thing yet answered séeme inuincible if then papists adhere to the pope they must leaue the name of catholikes which without all reason they haue vsurped and taken to themselues argument 99 Finally no catholike euer embraced any heresie or false doctrine for as S. l De vera relig c. 6. 7. Augustine teacheth vs catholikes are true Christians and embrace the right faith but the papists haue embraced and yet holde many both olde and new heresies and thereof popery séemeth to consist the which to be very true it shall appeare by the particulars discoursed in the chapter following CHAP. IIII. That papists doe mainteine many both olde and new heresies and erroneous points of doctrine contrary to the catholike faith LIttle reason haue the papists to charge others with heresie if they would narrowly looke into their owne opinions and heresies which are so many and so vgly we may therefore well say vnto them Pull out the beames out of your owne eies you hypocrites and then you shall more clearly see the motes that are in other mens eies so grosse are your errors and so foule that beames in mens eies séeme not more deformed argument 1 For first as the a Rom. 2. 3. Iewes and especially the scribes and Pharises rested in the law and gloried in their works b Luc. 18. and as the apostle declareth Rom. 2. and Galat. 3. sought to be instified by their works and by the law so the papists rest and relie much vpon the law not doubting but by obseruance thereof to enter into life and thereto they apply these words hoc fac viues they glory also in their works and if they said true that by the works of the law they were iustified they had reason so to doe for to him that worketh the reward is imputed not according to grace but according to debt as the c Rom. 4. apostle saith finally they séeke to be iustified formally by their works and by the law which they say is fulfilled by charity for that is the end of Bellarmines dispute of iustice of works and habituall iustice and so much doe they rely vpon their owne iustice that they d Concil Trid. sess 6. can 10. 11. exclude the iustice of Christ out of our iustification argument 2 Secondly the sect of the pharises was condemned for that they made void the law of God by there owne traditions reprobastis mandatum dei per seniorum vestrorum traditionem saith our e Marc. 7. sauiour speaking to the pharises they were likewise

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

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