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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

in England is nothing but a packe of impostures lies fables and superstitious toyes I shall haue occasion to declare at full in some other treatise But least any might thinke that I wronged the sée of Rome from whom all these abuses are deriued I would pray euerie man that hath skill and leysure with indifferencie to reade the Legends of the Romish Church the Rubtikes of the masse their rituall and ceremoniall bookes their treatises of the Popes authoritie the fabulous lies of Caesar Baronius that filthy lying Cardinall and such like testimonials as they prooue their religion by Now we will onely talke of the definition of a Romish Catholike that euery man may sée what a bare fellowe he is and how little religion and honesty he hath I say that Bellarmine teacheth that he is a good Romish Catholike and a true member of the Romish church that professeth the Romish faith and communicateth with the Romanistes in their sacraments and is obedient to the Pope yea although he haue neither inward faith nor charitie nor other inward vertue And thereupon I conclude that the Papists are like to the Eunomians that taught that so a man were of their religion it skilled not what sinnes he committed That Bellarmine so teacheth it is apparant by his words in his second chapter de ecclesia militanti Nostra sententia est saith he ecclesiam vnam esse non duas illam vnam veram coetum hominum eiusdem christianae fidei professione eorundem sacramentorum communione colligatum sub regimine legitimorum pastorum ac praecipuè vnius Christi in terris vicarij Romani pontificis And afterward he saith Non putamus requiri vllam internam virtutem sed tantum externam professionem fidei sacramentorum communionem scilicet vt aliquis aliquo modo dici possit pars verae ecclesiae de qua scripturae loquuntur If then he be a good Romane catholike of whom the true definition of a Romane catholike may be affirmed then may all wicked and damnable heretikes be true Romish catholikes if they professe the Romish faith and communicate with the Romanists in sacraments and submit themselues to the Pope But saith Owlyglasse Bellarmine saith not that such as want inward verrues are good Catholikes but onely that they are true members of the Church As if the true members of Christs church were not good catholikes or as if he were not a good citizen of whom the definition of a citizen may truly be affirmed and as if he could not be a good and true pope that is no good man Of which point our aduersarie must beware least he touch too rudely the sores of his holy father and of a pope make no pope He saith further that this obiection of Eunomianisme is rather to be charged vpon Lutherans and Caluinists for so this papal swad doth call Christians and vpon M. Willet they giuing excessiue prerogatiues to faith and such as teach that a true faith cannot be lost But albeit he take his pleasure to rayle vpon me yet should he forbeare to wrong those that are either at rest or at the least neuer wronged him And in this place hauing his hands so full of me he might well haue spared to contend with others being no match for any To his charge I answere that Eunomius his heresies touch vs nothing For neither doe we déeme them good Christians as Eunomius did that haue no inward faith nor workes nor did Eunomius talke of the faith of Christ Iesus as we doe when we say the iust shall liue by faith but of his owne new deuised faith Owlyglasse therefore hath no reason for any thing done by me to crie out that Bellarmine is abused and his words falsified nor to charge vs with Eunomius his heresie But his consorts will and iustly may thinke him an idle fellow if he can no better either cleare himselfe or conuince others especially taking vpon him to doe both Sect. XIII Of second mariages and whether the Papists dislike them or no. THe last place out of which our aduersarie goeth about to fasten an imputation of falsification vpon me is for that I say that the Papists like to the Montanists dislike second mariages and denie to blesse them accounting these mariages not so holy a sacrament as the first And this he saith is a slander for that Papists doe not mislike second mariages But here as before oftentimes he forgetteth the subiect of his discourse for he should haue conuinced me of falsifications if he had remembred what he had in hand And yet in this place he doth not so much as touch any place by me alleadged or supposed to be falsified Onely to conuince himselfe of notorious ignorance he hath quoted a marginall note belonging not to this but to the next place as he might haue perceiued by the direction if hee had not béene blinde and hath set the same ouer against my words in this place as if I had proued my sayings of the Montanistes by Damascens chapter beginning Christianocategori in his booke de haeresibus such a learned aduersarie haue we to deale withall I answere further that I doe not slander the Papists as my aduersarie chargeth me when I say that they sauour of Montanisme in disliking second mariages for their counterfeit canons doe pronounce them punishable by excommunication that marie more then once De his qui frequenter vxores ducunt say they de his quae saepius nubunt 31. q 1. de hi● tempus quidem poenitentiae his manifestum constitutum est And afterward Cum praecipiatur say they Ibidem secundis nuptijs poenitentiam tribuere quis erit presbyter qui propter conuiuium illis consentiat nuptijs It appeareth therefore that they enioyned penance for second mariages as for a grieuous crime and forbad the priest to be present at the feast of such maried folkes Beside that they doe not allow that a Priest shall blesse the second mariage nor doe they accompt the second mariage to be so holy a sacrament as the first Finally Syricius calleth maried folkes C. Plurimos dist 82. and defenders of priests mariages followers of lustes and teachers of vices sectatores libidinum C. proposuisti Ibidem praeceptores vitiorum And Innocentius as if they were vnholy and could not please God and were in the flesh excludeth maried folkes from the ministerie of the altar Which sheweth that they sauour of Montanisme if not worse But saith Owlyglasse if it be Montanisme to denie second mariages to be so holy a sacrament as the first what then be they that denie first and second mariages to be any sacrament at all But this is a balde kinde of disputing to propose a mans argument otherwise then he frameth it We doe not say they be Montanists in denying the second mariages to be a sacrament but that they sauour of Montanisme in disliking second mariages and preferring the first before the second Of which that is

idolatries and whose doctrine is confirmed by scriptures most certeine traditions councels fathers and practise of the ancient church and which teacheth the narrow way and maketh subiects obedient and is sure to continue but neither is the church of Rome catholike nor apostolike which embraceth vncerteine traditions and apocryphall scriptures with equall affection to canonicall scriptures and which receiueth all the popes decretales concerning matters of faith albeit they conteine doctrine neither apostolicall nor general secondly it will be an easie matter to shew that the Romish church abhorreth neither heresie nor idolatrie nor noueltie thirdly in diuerse discourses against Bellarmine I haue shewed that popish doctrine hath neither ground of scriptures councels nor fathers thereby also it may appeare that popish traditions are most vaine vncerteine and superstitious fourthly the way which that church teacheth is broad and easie for what is more easie than to heare masses and to eat fish and to confesse sinnes and to obserue diuers externall ceremonies and yet by these small things papists hope to be saued fiftly we finde that all the rebellions of England Ireland and France haue wholly procéeded from the church of Rome and the doctrine of the seditious Iebusites and Cananites and masse priests neither will euer rebellion be rooted out vnlesse the tyrannicall vsurpation of popes be repressed and their parasites taught to submit themselues to their liege princes sixthly what certeinty in iudgement can the papists haue that depend vpon the resolutions of blinde vnlearned and wicked popes finally we sée Antichrist to be reuealed and the city of Babylon to fall to confusion who then doth not expect and beléeue the vtter ruine and desolation of Antichrists state Further Bristow telleth vs that euery church that is risen after the first planting of religion and gone out of the catholike church and from apostolike doctrine and is not the communion of saints nor euer visible and which is not the teacher of all diuine trueth and the vndoubted mother of Christes children is not the true church But the church of Rome as it is now visible in the pope and cardinals in the officers of the popes chamber in popish prelates sacrificing priests monks friers and nunnes and their officers and adherents whose faith is built on popish decretals and mincing scholasticall distinctions as fine wouen as any spider webbe rose out of the earth long after the apostles times and first planting of religion and that the Romish church crept out by little and little out of the catholike and apostolike church for apostolicall doctrine embracing apostaticall and light fancies and traditions and for the maintenance of mens bellies and the popes authoritie is departed from Christ and hath made war vpon the saints in the same also whores are openly mainteined cutthrotes by rewards incited to kill and poison princes and a way to all periuries and vices by the popes indulgences opened how then can any call this a communion of saints finally he that expecteth trueth at the popes hands shal be gulled with fables and he that calleth Rome a mother can be content for gaine to call the whore of Babylon and mother of errours his mother argument 70 The church of Christ neuer allowed the decretals of popes or the extrauagants or rules of Chancery concerning the popes authoritie and procéeding but in these lawes the church of Rome hath diuers rules of the Romish faith and thereby gouerneth her procéedings argument 71 In the church of Christ clerks were not exempt from the subiection of princes The apostle saith Let euery soule be subiect to higher powers But in the church of Rome all clerks are quited and exempted from the princes power as Bellarmine in his booke of that argument by the popes canons and all his wit endeuoureth to proue argument 72 The true church neuer baptized belles nor held monkes coules to be equall to baptisme but the popish church as the l Grauam 51. Germanes in their grieuances declare baptizeth belles and compareth the entrance into monkish profession with baptisme argument 73 Finally neuer was Christes church or any part of Christes church within any kingdome gouerned by an archpriest and certeine seditious Iebusites masse priests and such like vermine Howsoeuer then they deny it in others yet can they not deny but that the papists of England are not members of Christes church but rather of the synagogue of Satan CHAP. II. That the doctrines and traditions of the Romish church which the church of England refuseth are mere nouelties and late deuised fancies IF when the papists doe recommend vnto vs their old religion they meant nothing els but the religion of Christ Iesus which the apostles first taught and which the apostolicall and most ancient Christians receiued and deliuered to posterity we should not much contend with thim for that is the religion which we professe not varying in any thing from the apostles créed and other créeds either set out by Athanasius or the most ancient generall councels of the church nor denying any thing that is expressed or proued out of the holy canonicall scriptures But when they talke of old religion they meane the religion of the church of Rome which was either established by later popes or taken vp by lewd custome and vncerteine tradition the which though it séeme to some ancient yet in very truth is new and no way to be compared to the religion that was first deliuered by Christ and his apostles neither doth it deserue the name of old religion for as Ignatius said a Epist ad Philadelph sometime antiquitas mea Christus est so we may say that Christ is the top of our ancestry that the apostles doctrine is both ancient most true id verius quod prius saith b Lib. 4. contra Marcion Tertullian id prius quod ab initio id ab initio quod ab apostolis if thē the papists as they bragge could prooue their religion to be deriued from the apostles then would we indéed confesse it were ancient if they cannot then we must say to them as c Epist 65. ad Pammach Ocean Hierome said to one in his time cur profers in medium saith he quod Petrus Paulus edere noluerunt why doe they produce articles of faith vnknowen to the apostles nay why doe they teach vs points of religion which in times of the ancient fathers of the church were vnheard of will they haue that accounted old which the fathers of the church which were long after the apostles neuer knew nor the ancient church euer receiued they would so d Contra. haeres c. 35. but Vincentius Lirinensis doeth call him a true catholike that doeth onely beléeue and hold whatsoeuer the ancient catholike church did vniuersally beléeue quicquid saith he vniuersaliter antiquitus ecclesiam catholicam tenuisse cognouerit id solum sibi tenendum credendumque decernit if then the papists will hold all the religion which now

they professe their religion will neuer prooue ancient nor catholike not ancient for that diuers doctrines and traditions which they hold are new and vnheard of in the ancient catholike church argument 1 First they teach vs that the holy canonicall scriptures are no perfect canon of our faith for this doctrine is gathered out of the decrée of the councell of Trent that with equall affection embraceth vnwritten traditions and canonicall scriptures e Lib. 4. de verbo Dei c. 12. Bellarmine saith that scriptures are a part of the canon or rule of faith and not a whole rule dico secundò saith he scripturam etsi non sit facta praecipuè vt sit regula fidei esse tamen regulam fidei non totalem sed partialem f De doctrin princip li. 7. c. 1. Stapleton beside scriptures frameth a new rule which he calleth the order of tradition but this doctrine is new and contrary both to scriptures and fathers The g 2. Tim. 3. apostle he teacheth vs that the scriptures are able to make the man of God perfect and furnished for euery good worke he teacheth vs also that they are able to make vs wise to saluation likewise the fathers testifie that the scriptures are a perfect canon sufficiunt sanctae ac diuinitus inspitatae scripturae saith h Lib. contr idola Athanasius ad veritatis indicationem Basil in serm de fid confess saith it is an argument of infidelity and pride either to reiect scriptures or to bring in matter not conteined in scriptures he meaneth in questions of faith cum habeamus omnium exactissimam trutinam gnomonem regulam diuinarum legum assertionem saith i In 2. ad Corinth homil 13. Chrysostome oro vos omnes vt relinquatis quid huic vel illi videatur de his à scripturis haec omnia inquirite Tertullian writing against Hermogenes saith that he adoreth the fulnesse of scriptures And saint k Lib. 2. de doctr Christian c. 9. Augustine teacheth that all things concerning faith and maners are found in scriptures clearely propounded to conclude this point most derogatory it were to Gods diuine wisedome if any man should suppose the scripture to be an imperfect canon or halfe a rule or maimed doctrine as the papistes lately haue begun to teach argument 2 They haue made the bookes of Tobia Iudith Wisedome Ecclesiasticus Machabeies and such fragments of bookes as are in the old Latin interpreter and not in Hebrew equall to the bookes of Moyses and other prophets and to the writings also of the apostles this is the determination of the councell of Trent and the common doctrine now of the Iebusites and papists but new and no way approoued by the ancient church for these bookes were neuer allowed by any prophets or by the church of God before Christs time nor did the ancient fathers allow them Gregory in his morals lib. 19. c. 16. directly affirmeth the bookes of Machabeis not to be canonicall sicut ergo Iudith Tobiae Machabaeorum libros legit quidem ecclesia saith l In Prouerb Solomon Hierome sed eos inter canonicas scripturas non recipit he saith m In praefat in lib. paralip also where controuersie is concerning Apocryphall writings we must haue recourse to the Hebrews neither doth Augustine so make them canonicall as he reputeth them equall to other scriptures as appeareth by his words lib. 18. de ciuit dei c. 36. conrra Gaudent lib. 2. c. 23. nay Sixtus Senensis albeit he make all these bookes canonicall yet doeth he not giue to all equall authoritie let vs therefore sée any ancient writer that alloweth the decrée of the councell of Trent if the papists will not haue all men sée that they haue innouated the very canon of the Christian faith argument 3 They haue also made the old Latin translation authenticall contrary not onely to reason séeing it differeth not onely from the originall bookes but also is contrary to it selfe as may appeare by the editions of Sixtus Quintus and Clement the 8. but also to antiquity which as appeareth by the testimony of Hierome and Augustine alwaies preferred the originall bookes in matter of difference before translations argument 4 Concerning the interpretation of scriptures the conuenticle of Trent n Sess 4. determineth that no man shall interpret them against that sense and meaning which the holy mother church holdeth to whome it belongeth to iudge of the true meaning and interpretation of scriptures end by the church they vnderstand the the pope and church of Rome but this act is altogether new for we do not finde that euer the easterne or African churches were forbidden to interpret scriptures as well as the church of Rome or that the fathers of the church were tied to expound scriptures after the opinions of the bishop of Rome nay we finde that no interpretations are more absurd then theirs or more contrary to the meaning of the holy ghost as for example may appeare in these two points In the law of Moyses we are expresly forbidden to make grauen images to worship them but the church of Rome interpreteth these words so galantly that men may both make grauen images and worship them our sauior Christ saith bibitē ex hoc omnes but the Romanistes turne it contrary and will haue no communicantes to drinke of the Lords cuppe but the priest onely argument 5 In time past o Dist 15. c. sancta Romana Christians were forbidden to read the legends of Quiricus Iulitta and George the 8. books of Clement the acts of Tecla and Paul the booke of the assumption of the virgine Mary and such like The acts also of Siluestre bishop of Rome and writings concerning the inuention of the holy crosse and of the head of Saint Iohn Baptist were doubted of but now these legends for the most part are the grounds of Romish traditions which the church of Rome placeth in equall ranke with holy canonicall scriptures is it not then apparent that the very grounds of Romish traditions are laid vpon fables and of late inuention argument 6 The foundation of the ancient apostolicke faith was laid vpon the scriptures as is euident for that the city and church of God is built vpon the prophets and apostles Christ Iesus being the corner stone p Lib. 3. aduers haeres c. 1. Ieremy saith that the apostles first preached the gospell and afterward by the will of God deliuered the same in scriptures that they might be a foundation and piller of our faith but now Bellar. teachech vs that the pope is the foundation of the church and Stapleton doubteth not to q De doctr princip in praefat say that the pope is the chiefe subiect of ecclesiasticall authority and r Cancanonicis dist 19. Gratian like a shamelesse fellow vnder the name of Saint Augustine doubteth not to recken the popes decretale epistles among the canonicall scriptures argument 7 Stapleton

by solemne decretals although we doubt not but to make the vanitie of them appeare partly in this discourse but farre more at large hereafter finally the same admitteth most lying legends and now and then permitteth them to be read publikely in the church as for example the legends of Catherine Clement Gregory called also Thaumaturgus Peter Martyr a dominican S. Catharine of Siena S. Christopher and diuers others in the legend of S. Catherine y In breuiaer Ro. in fest● Catharinae they write that she was a maiden of Alexandria and so well learned that at the age of eighteene yeeres she passed the most learned and in dispute ouercame fiftie Philosophers and that also she conuerted Faustina the empresse and Porphyrius a captaine of the emperors to the faith they say also that she broke the tormenting wheele with her praiers that after her death her body was buried in mount Sinah by angels in the feast of S. Clement in the Romish breuiary we read that Clement Peters successor was by Traian sent into the wildernesse of z Let Parsons tell vs where this is Cersona and that there he saw a lambe make a well to sally out of the top of the mountaine and that he being cast into the sea with a millstone about his necke the sea fled three miles from the shore and that in the very same place a little chappell was found in the sea where his body was bestowed On the festiuall day of Gregory of Neocesaria the church of Rome a In breuiar Rom. appointeth his legend to be read where it is said that he caused the riuer of Lycus to keepe within the chanell by planting his staffe on the banke and that his staffe grew presently into a great tree in the rituall books of Sarum we read that Gregory the first deliuered Traians soule out of hell which if it were true why is it now crossed out of the new bookes if false how hapeneth it that the church of Rome so long beléeued that tale b I'n breuiar Rom. in fest Petr. Mart. Peter Martyr one of Dominickes order as they write I thinke beléeue did keepe his virginity both in body and minde and in that sort that he neuer felt himselfe defiled with any mortall sinne they tell vs also that he did fast so long that he could scarce open his mouth to eat They tell vs further many wonders of Saint Nicolas Valerian and Tiburtius Lucia Christopher and other saints in the c Historia Lou●bard del volto santo italic legend of Ieames of the colepit for else I cannot tell how to English Iacobus de Voragne we read that a certaine picture of our sauiour did lift vp his foot and cast off his slipper to a certaine pilgrime that deuoutly stood before it and would haue offred somewhat having nothing to offer Of Saint Catherine of Siena they say that she was betrothed to our sauiour Christ all which points are very incredible and not to be found in any authenticall writing If then the church of Rome publish and teach these fables and lies then is she no mistresse of trueth but of lies if Robert Parsons will say they are no lies I would pray him to declare vs the trueth out of authenticall histories argument 13 The faith of Gods true church cannot be built vpon any vncertainty or vntrueth for faith is an argument certaine or an euidence of things not seene est fides saith the d Hebr. 11. apostle sperandarum rerum substantia argumentum non apparentium and it is built on Christ Iesus that is trueth and on a rocke that is unmouable neither neede we long profes for this point for the aduersaries themselues confesse this to be true Nihil saith Thomas Aquinas cadere potest sub fide nisi inquantum stat sub veritate prima sub qua nullum falsum stare potest and afterward he saith quod fidei non potest subesse aliquod falsum if then the faith of the church of Rome be grounded on falshood then is it no true faith and if that churches faith be no faith then is not that church the true church but that the faith of the church of Rome is built vpon diuers false positions it may easily be proued for first the same beleeueth that the traditions of the church of Rome are either descended from Christ or the apostles for the most part and namely such as concerne the canon and ceremonies of the masse fastes praiexs for the dead praiers to saints and such like secondly it beleeueth all the determinations of popes concerning faith and manners to be true and infallible as for example that it is necessary for euery christian to be subiect to the Pope that he hath power to depose kings to giue power to cutthrotes to kill kings to dispense with the vncle to marry his neece with the brother to marry his brothers wife and such like thirdly that church beléeueth what is contained in the breuiary and missale as for example the stories or rather legends of Saint Christopher Saint George Saint Catherine and such like finally the same must beléeue whatsoeuer the Pope shall determine to be de fide But among such traditions determinations and legendes there are diuers both false and ridiculous fables neither can it be denied but that the Pope hath determined and may also determine falsely and contrary to the faith and this is shewed in my bookes de Pontifice Rom. at large e Lib. 4. de pontif Rom. and cannot be denied unlesse Robert Parsons can prooue vnto vs that all the Popes decretales concerning matters of faith and maners and all the traditions of that church and all legendes are true which to him will be a matter of some difficulty argument 14 The church of Christ is bounded within the limits of the holy canonicall scriptures habet vrbes legis prophetarum euangelii saith Saint f In Mich. lib. 1. c. 1. Hierome and againe non est egressa de finibus suis id est de scripturis sanctis he g Ibidem c. 7. saith also that it is the property of heretickes to flie to mens commandements and the leauen of the pharisees S. h Lib. 19. de ciuit Dei c. 18. Augustine also concureth with him and saith that the city of God beleeueth the holy scriptures that are called canonicall but of other reports he saith she doubteth but the church of Rome will not be bounded within the limites of holy scriptures neither will she acknowledge the canonicall scriptures to be a perfect rule of faith the same also from scriptures flieth to vnwritten traditions and is much soured with the leauen of the pharisées and mixture of Popish and Iewish ceremonies deuised and established by men finally the same doth rather or at the least as soone beleeue the determination of the Pope as the letter of holy scriptures for in the Pope Stapleton placeth the chiefe authority of the church

and last resolution for matters of faith argument 15 The Church of Christ neuer burned the scriptures no albeit there were errors in the Gréeke translation of Theodosion and Symachus and the seuentie interpreters and in all the Latin translations the vulgar and olde edition not excepted z yet did the true church neuer burne the scriptures for that was practised by Dioclesian and other persecuters of the church and by heathen men rather than by any that carried the name of Christians but the church of Rome hath caused Gods holy word to be burnt vnder pretence of false translations which notwithstanding she was neuer able to prooue to be false she doth therefore plainly declare her selfe to be the synagogue of Satan and not of Christ argument 16 The true Church did neuer prohibit the scriptures to be publikely read in such tongues as the people of God were able to vnderstand nor did she euer condemne them and burne them for hereticks that read them in vulgar tongues for our sauior commanded his apostles to teach all nations and no question but it was lawfull to teach them as well by writing as by word In Psal 86. S. Hierome saith that scriptures do not only belong to priests but also to the people Non scripserunt saith he speaking of the holy apostles paucis sed vniuerso populo and our sauiour where he commanded his auditours to search the scriptures meant that it should be lawfull for all to read them finally what is more vnreasonable séeing the scriptures conteine Gods holy lawes and his eternall testament than that the lawes of God should not be red in a knowen tongue and that it should not be lawfull for children to vnderstand their heauenly fathers testament and last will but the Romish congregation prohibiteth the scriptures to be publikely read in vulgar tongues and i Index libr. prohib à Pio 9. prohibiteth all translations but such as themselues set forth which are most wicked peruerse The bloody inquisitors haue also burned diuers poore people for reading scriptures in English as appeareth by the Registers of Lincolne and London in king Henry the eighth his daies Finally Nauarrus a braue Romish doctor teacheth that it is mortall sinne for a lay man to dispute of religion Laicus disputans de fide saith k In primum praecept c. 11. Nauarrus peccat mortaliter argument 17 Our sauior Christ l Iohn 4. teacheth vs that all true worshippers do worship God in spirit and trueth Venit hora nunc est saith our sauior quando veri adoratores adorabant patrem in spiritu veritate And God by his prophet m Isay 29. Matth. 15. Isay doth condemne his people that honored him with their lips their hearts being farre from him The apostle also Coloss 2. would not haue Christians condemned in respect of meat drinke and holy daies and reprooueth those that make decrées concerning touching and tasting and such like ceremonies he doth also vtterly n 1. Cor. 14. condemne praiers in a strange language and not vnderstood of those that vse them but the worship of God which the papists vse and most commend doth wholly consist in externall ceremonies as knocking lifting vp of the Sacrament censing lights and such like they also rather honor God with their lips then their hearts not vnderstanding what they say thinking that to gaze on the masse is to serue God finally they haue many decrées concerning meats drinks saints daies and also concerning touching and tasting and such like is it not then apparent that they are no true worshippers argument 18 The Church of o Exod. 20. Christ doth worship but one God according to this commandement Thou shalt haue no other gods but me and according to the words of p Matth. 4. Christ Thou shalt worship the Lord thy God and him only shalt thou serue but the papists worship the images of God as God himselfe and giue as much honor to the image as to the originall Cum Christus saith q P. 3. q. 25. art 3. Thomas Aquinas adoretur adoratione latriae consequens est quod eius imago sit adoratione latriae adoranda Séeing as Christ is honored with diuine worship saith he it followeth that his image is also to be worshipped with diuine worship and friers in their sermons speaking to the crucifix are wont to say to it Thou hast redeemed vs thou hast reconciled vs to thy father which r Bellar. de cult imag lib. 2. c. 23. Bellarmine himselfe can not deny he confesseth also that images may be worshipped with that honor that is due to the originall Admitti potest imagines posse col● improprie vel per accidens eodem genere cultus quo exemplum ipsum colitur they also worship the Sacrament with diuine worship and fall downe before it but neither are images gods nor is the Sacrament God Finally they confesse that the worship of seruice or doulia is due to saints and this they wil not deny how then can they shew that they worship and serue one true God argument 19 The catholike church only saith ſ Instit 4. c. vlt. Lactantius doth reteine the true worship of God neither can any society be termed Gods church which reteineth not Gods true worship but the papists doe not reteine Gods true worship for first they worship God according to the doctrines and commandements of men which our Sauiour t Matth. 15. Christ condemneth secondly they giue diuine honor to creatures as we shewed in our last argument thirdly their worship consisteth principally in the sacrifice of the masse which is nothing els but a masse of many superstitions impieties and blasphemies as I haue shewed particularly and largely in my treatise of the masse against Bellarmine argument 20 The true church of Christ beléeueth that Iesus Christ is perfect God and perfect man and that Christ Iesus is ascended vp into heauen and sitteth at the right hand of his father for these two points are articles of our faith the first being in termes conteined in the créed of Athanasius the second being expressed in the apostles créed but the papists attributing to Christ in the sacrament such a body as is neither visible nor palpable and can neither sée nor féele nor helpe himselfe nor others being oftentimes deuoured by mise and other brute beasts cannot shew how these qualities can be in a perfect man neither can they shew that a perfect man is both in heauen and in earth and in many places at once or that the flesh of Christ can be properly in heauen and earth and not onely beléeued but also apprehended with mens hands and téeth u Cōtr. Eutyth lib. 4. c. 4. Vigilius saith that the flesh that is in heauen is not in earth Fulgentius writing to Thrasimundus saith that the bodie of Christ hath the properties of a true body x De resur carn Tertullian teacheth vs that the body of Christ

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

act of the conuenticle of Trent and so receiued of as many as liked that conuenticle So I may say likewise that the paradoxe of the Romish church concerning the subsistence of accidents in the sacrament without subiect was prated of and debated in schooles before the conuenticle of Constance but yet I may say also that it was not receiued generally nor by solemne act confirmed before the cōuenticle of Constance where Pope Iohn the 23. was deposed for Sodomitrie Atheisme and other grieuous and enormous crim●s in the actes of that assembly recorded Secondly he would gladly finde some contradiction in my wordes for that pag. 21. I say as he setteth it downe that the opinion of Luther concerning the real presence concerneth not any fundamentall point of faith and yet pag. 54. of my Challenge affirme that the Papists holding transubstantiation doe bring in Eutychianisme teaching that Christs body is in the sacrament without visible shape or true dimension or circumscription which as Leo teacheth serm 6. de ieiunio 7. mensis is flat Eutychianisme But he striueth in vaine to force contradiction out of these wordes for papists may wel be Eutychianists and yet not Luther as I beléeue they teaching that the substance of bread is abolished in the sacrament of which followeth Eutyches his errour and Luther holding the contrarie For if the bread be abolished and the sacrament is like to the person of Christ consisting of two natures then it followeth that as bread remaineth not in the sacrament after consecration so Christs humanitie is abolished after the vnion of the two natures which is flatte Eutychianisme Further he was a simple fellow to leaue a charge of Eutychianisme vpon the Papists vpon a smal hope of taking me in contradiction Indéede I confesse he denyeth it in termes and saith that Christs body in the sacrament is not without shape and true dimensions He should also haue said circumscription if he would haue auoided the note of Eutychianisme but if that be so he dischargeth me of contradiction But in the meane while he sheweth himselfe to be ignorant of the state of his owne cause and very impudent to say that Christ his body hath all his true dimensions and shape in the sacrament which at large is disprooued in my treatise de missa against Bellar. Finally going about to take me in contradiction like a falsarie hee doth alter my wordes and peruert my meaning For I say onely Reply pag. 21. that Luthers and Caluins priuat opinions concerning either princes soueraigne authoritie or the real presence concerne not fundamentall points of faith And my reason is first for that our faith is not built on priuat mens opinions as the faith of the papists that are bound to beléeue all the determinations of euery Pope that doe concerne the faith And secondly for that Luthers opinion is not hereticall in it selfe and as it may be expounded but by inference of such conclusions as follow of it His thirde supposed contradiction is forced out of my wordes where I say that the Fathers make against Bellarmine and yet séeme to make Gelasius and Gregorie Papists that liued aboue a thousand yeares agone But herein is neither contradiction nor repugnance For first it will not be proued that either Gregorie or Gelasius maketh for Bellarmine in their authenticall writings Secondly these two are not for antiquity or learning to be compared to Hierome or Augustine or the Fathers that liued in their time and before Finally albeit the dialogues that go vnder the name of Gregorie or the decrée of Gelasius C. sancta dist 15. did sauour of the pumpe of Poperie and fopperie yet that maketh nothing for the papists For it shall neuer be proued that Gregorie did write so foppish fables and lies as are contained in his dialogues nor that Gelasius did indéede set downe all that decree that is reported C. sancta dist 15. especially that of lying and fabulous legends Neither if in any one point or ceremony Gregorie or Gelasius doth differ from vs is he therefore to be reputed to speake wholy for the papists But saith Owlyglasse we may as truely inferre that seeing the protestants doe with great applause admit the actes of their holy Martyres written by M. Foxe they receiue fabulous martyrologies and lying legends as it is inferred that Papists receiue fabulous martyrologies and lying legends but the case is so vnlike as Owlyglasse though a ridiculous fellow is vnlike to Gelasius for neither doe we reade our martyrologies in churches as the papists doe their legends nor doe we beléeue them as grounds of faith as the papists doe their legendicall traditions nor doth M. Foxe report any such abominable and ridiculous fables as are contained in the Romish legends But all this notwithstanding if Owlyglasse will impudently still compare our martyrologies with the lying legends let him shew if he can where M. Foxe telleth tales of men walking without heads talking without tongues passing the sea without shippes going inuisible restoring of birdes to life of a cowe bellowing being boyling in a cauldron of remoouing mountaines and such like as are in the legends very common and must be beléeued as ecclesiastical traditions His fourth obseruation is that it were a point of some cunning to guesse by my writings of what religion I am But it is a point of small cunning to guesse that Owlyglasse is a man of no religion making no conscience to snatch at any thing that may serue his turne though neuer so false to lie to falsifie to rayle at all that are not of his damned humor If any religion he haue it is some reliques of poperie which he notwithstanding is neither well able to vnderstand nor any way to defend A religion if we may call faction a religion most fond foppish absurd vaine superstitious false and impious as partly in this treatise is declared and shall God willing more at large be declared other-where As for my selfe I doe him to wit that I am a Christian and a true Catholike beleeuing the Apostolike faith and professing the same as it is set downe in the Apostles créede in the confessions of faith published in the foure first generall councels and in the créede of Athanasius I doe also beléeue whatsoeuer is expressed in holy canonicall scriptures or may be deduced out of them and I doe detest all popish superstition blasphemy hereticall abhominations and all other heresies and this Owlyglasse might well haue vnderstood by all the course of my writings if he had read them or would or could vnderstand them But saith Owlyglasse Page 110. on the one side reason there is to thinke him a conformable protestant c. Afterward he talketh his pleasure of new Geneua Iigs and of harmony puritanicall Which course of rayling if he doe continue there is good hope that to accorde with this Iigge he may ere it be long sing a base de profundis at Tiburne To the matter I answere that in England albeit