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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

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

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

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

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

seuerity of the punnishment by law inflicted vpon such persons transfugae ad hostes saith the g L. si quis §. transfugae ff de paenis law aut viui exurantur aut furca suspendantur by this law it appeareth that our rinegued english Iesuits and priests haue great fauour that hitherto haue escaped the penalty of the law that adiudgeth men in their cases woorthy of such grieuous punnishment and certes séeing our aduersaries thinke it lawfull to burne men for transgressing the vaine traditions of men as for example for reading of an english testament for eating flesh in lent and such like they cannot say but such as seeke the destruction of their country and runne to forrain enemies deserue with all seuerity to be punnished that our masse-priests haue forsaken their countrey to flie to the enemies it cannot be denied nay in the cases of conscience resolued by Allen and Parsons cap. 1. cas 1. cap. 3. they are taught by prety equiuocations to deny their country argument 10 The Roman lawes adiudge him a traitor which fraudulently enforceth a man to to take an oth to doe an act against the state h L. cuiusque ff ad l. Iuliam maiest cuius dolo malo saith Sceuola iureiurando quis adactus est quo aduersus remp faciat likewise i L. quisquis c. ad legem Iuliam maiestatis Arcadius and Honorius pronounce him a traitor qui scelestam cum militibus vel priuatis vel barbaris inierit factionem aut factionis eius sacramentum susceperit vel dederit that is which shall enter into a wicked faction with soldiers with priuate men or barbarous nations or shall either giue or take an othe to maintaine that faction the Romans did therefore call conspirators Coniuratos because those that entended treason against the state did binde themselues one to another by an oth not onely to kéepe matters secret but also to prosecute the intended treason with effect If then the Iebusits and seminary men take an oth to their superior of blinde obedience as they call it to the Pope that they shall goe whether he will send them to the Spaniard to serue him faithfully to Robert Parsons to maintaine the title of the Infanta of Spaine how can they excuse themselues from treason in this point if they deny that they take such othe not onely their owne conscience but also the testimony of Nauarrus consil lib. 3. de regularib cons 1. and Ribadineira lib. 3. de schism c. 21. and the confession of diuers seculer priests in diuers treatises published against the Iesuits and their faction will plainly conuince them argument 11 Likewise as in warre enemies are discerned from friends by the word and some priuy note so traitors in ciuill dissention are knowen from true subiects by this that those haue their words and notes of faction whereby one of them knoweth another and as in warres those are taken for enemies that cary the enemies signal so in ciuill gouernment those are vndoubtedly traitors and enemies that are marked with the priuy signes of traitors and enemies the papists therefore that carie about with them their agnus dei their graines their consecrated beades and such other trash and are shorne and greased for the popes shéepe and Spanish seruants are vndoubtedly by all reason to be taken for traitors And if any reply that it is a ridiculous and strange law that men should be reputed traitors for bringing in or hauing the popes bulles and an agnus dei and blessed graines medalles and such toies it may be answered that not to haue these things simply is treason but to haue them as markes of faction and signes to discerne the heard of anthichrist from others and that doe the papists well know Allen also and Parsons in their hellish resolutions of cases of conscience affirme that such medalles and graines binde men in deuotion to the popes see which they call apostolike haec grana metalla benedicta say k Resolut c. 1. cas 2. they multum conferre possunt ad afficiendos populos erga apostolicam sedem againe to be shorne a priest and greased after the popish maner in it selfe is not so much treason as superstition and false religion but when it is knowen that such greased goates are signed for the popes and Spaniards agents in England to set forward the Spanish inuasion or the Popes cause he is very simple that doeth not vnderstand him to be a traitor whose pole is shorne by the pope and his faction and who carieth with him the marks of the Spanish faction argument 12 It is treason also to conspire the death and destruction of principall men about the prince that are his principall agents in the gouernment of the state and this is not only according to the lawes of England but also according to the Romane lawes l L. quisquis Cod. ad l. Iuliam maiestatis Arcadius and Honorius pronounce them guiltie of treason which shal by faction attempt to murder their principal counsellors or officers and the reason is for that they in doing iustice are but the princes lieutenants and doe nothing but his commandement in this point therefore the Iesuites and priests are no lesse guilty then in the rest the pope he excommunicateth not onely the Quéene but all that doe adhere vnto her and doe her seruice being therefore to execute the popes bull as calues begotten by the bull of Bashan the pope the priests and Iesuites must néeds séeke first the destruction of these principall men then of the rest furthermore we are giuen to vnderstand that one principall point of Parsons and other Iesuites consultations is how to procure certeine principall men to be either made away or disgraced in the meane while being not able to doe worse Parsons and Creswell vnder the title of Andreas Philopater and others haue set out most vilanous libels against her Maiesties principall counsellers officers and agents argument 13 It is also treason to betray her Maiesties armie or any part of her forces into her enemies hands or for a captaine or soldier to yéeld vp any towne deliuered vnto him to kéepe héerein therefore Stanley and Yorke and their followers shewed themselues to be notable traitors to deliuer vp Deuenter and their soldiers into the Quéenes enemies hands Allen also and all his schollars and followers that allowed that fact shewed themselues to be traitors in applauding to their disloialty and wickednesse argument 14 The latter Romane m Extr. feud c. qui sunt rebaelles emperors doe declare them to be rebels and disloiall traitors which either openly or conuertly doe the works of rebels or practise against the prosperity of the state in this case therefore are they that either oppugne or deny the princes right and title or else aduance the right of forrain potentates to dispose of the crowne or els which practise against the person of their soueraigne lord as saith Socinus the yonger lib.

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