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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

body to absteine from the cup of the sacred blood but the church of Rome doth expresly forbid all communicants beside the priest to receiue the cuppe and taketh this to be good religion The papists also are well content to be depriued of the cup of the new testament and thinke not the sacrament so mangled to be imperfect argument 34 The true catholike church neuer taught nor thought so basely of the most holy body of our Lord and Sauiour Christ Iesus as that a mouse a hogge or dogge or other creature eating the consecrated host did also eat the Lords body presse it with téeth and swallow it downe into the belly nor did the same imagine that the Lords body might be throwen in the mire and troden vnder féet and throwne into places vncleane and too homely to be named but the synagogue of Rome beléeueth that brute beastes may eat Christes bodie If a dogge or hogge saith b P. 4 q 45. Alexander Hales should eat a consecrated hoste I see no cause but the Lords body should go therewithall into that dogges or hogges belly some haue said as it is in the third part of Thomas Aquinas his summe of diuinity that as soone as the sacrament is taken of a mouse or a dogge straightway the body and blood of Christ cease to be there c. but that is derogatorie to the trueth of this sacrament it is also the common opinion of all papisticall doctors that the body and blood of Christ so long continue in the sacrament as the formes of bread and wine continue vncorrupt and that they goe into all places together vnlesse therefore Robert Parsons or some other doe helpe héere and shew that the true church of Christ did beléeue and teach as before is declared both he and his consorts must néeds confesse that the Romish church is not the true church argument 35 The ancient catholike church had but one sacrifice one altar one priest after the order of Melchisedech the priest after the order of Melchisedech was Christ Iesus he was also that sacrifice the altar was his crosse tu es sacerdos in aeternum saith God by his c Psal 109. Hebr. 5. prophet secundum ordinem Melchisedech he because he remaineth for euer hath an eternall priesthood as the apostle saith Hebr. 7. but the papists erect altars of stone whereupon they say they offer their sacrifices they beléeue also that their priests offer vp sacrifices and that they are according to the order of Melchisedech as if they had neither father nor mother nor certeine genealogy and were holy and impolluted doe they not then declare that they haue erected a new congregation that is diuers from the church of Christ neither is it materiall that the fathers doe call the Lords supper or eucharist a sacrifice for they doe not so call it for other cause but for that it is a memoriall of Christs sacrifice on the crosse Christ saith d Dedemonstrat Euangelic lib. 1. c. 10. Eusebius offred a most excellent sacrifice for vs all and gaue vs a memoriall or sacrament thereof in stead of a sacrifice Chrysostome writing vpon the epistle to the Hebrewes teacheth vs that our sacrifice is but a samplar or memoriall of Christs sacrifice and this Peter Lombard frankly confesseth that which is offered and consecrated by the priest is called a sacrifice and oblation saith e Sentent 4. dist 12. he because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse argument 36 The true church of Christ neuer erected more altars then one in one church nor did the same distribute the sacrament in diuers angles in one and the same church aliud altare constitu● saith f Epist 25. pleb vniuersae Cyprian aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest likewise saith g Epist ad Philadelph Ignatius quod vnus sit panis pro omnibus confractus vnus calix totius ecclesiae but the papistes haue alters in euery corner of their churches and there diuers priests sing or say diuers masses and offer sacrifices there also they consecrate and diuide the sacrament making a diuision no lesse in their congregations then in their altars chalices and sacrifices argument 37 The true church did neuer agree for trentales of masses nor for aniuersary memorialles nor sell the sacrament of Christes body but the Romish priests take mony for trentales of masses and without hire they will not make aniuersary commemorations they sticke not also to sell Christs body or at least their masses for mony deteriores sunt Iuda saith h Onus ecclesiae c. 23. one speaking of Romish priests alledging the authority of saint Brigit qui pro solis denariis me vendidit illi autem pro omni mercimonio argument 38 Our sauiour Christ and his apostles taught the church that the sacrament of his body and blood was to be receiued and eaten and drunken of which we collect that it was auaileable onely for the quicke that could receiue eat and drinke and not for the dead that could doe none of these things neither did Christs church beléeue that the Lords supper was satisfactory for paines in purgatory or good against lightning and thunder or such calamities but the Romish church doth hold that their eucharistical sacrifice is propitiatory for the dead as well as the quicke that the same is expiatory and doth worke diuers other woondrous effects hoc sacrificium saith i De valore missae parad 12. Guernerus est expiatiuum debitae poenae tam hic quam in futuro exoluendae k ibidem parad 9. he sheweth also that the same worketh miraculous effects against thunder danger of enemies and other calamities and that he that frequenteth the masse shall be directed in all things which new doctrine vnlesse Robert Parsons can prooue that it hath béene taught in the ancient church of Christ will greatly endanger the state of the Romish church argument 39 In the true church of Christ no priest euer tooke to himselfe so great presumption as to become a mediator to God for Christ Iesus for he is a mediator betwixt God and man and méere blasphemy it is for a mortall man to challenge to himselfe to be a mediator betwixt God the father and his sonne but in the Romish church the priest becommeth a mediator and intercessor for Christ for speaking of the body and blood of our Sauior he saith l In canone missae supra quae propitio acsereno vultu respicere digneris accepta habere sicut accepta habere dignatus es munera pueri tui iusti Abel sacrificium patriarchae nostri Abrahae Vpon which saith he vouchsafe to looke with a fauourable and pleasant countenance and to accept them as thou vouchsafest to accept the gifts of Abel and the sacrifice of our patriarch Abraham and afterward iube haec perferri

per manus sancti angeli tui in sublime altare tuum Command these things saith the priest speaking of the bodie and blood of Christ to be brought by the hands of the holy angell vnto thy high altar these things are blasphemous and cannot be allowed of Christ his church neither can Parsons or Bellarmine answere that these words are found in the booke of sacraments attributed to S. Ambrose lib. 4. c. 6. for there is great difference betwixt the words of the canon of the masse the words of that author and the meaning of him is cleane contrary for neuer shall it be prooued that the author of that treatise beléeued that the body and blood of Christ was vnder the formes of bread and wine in the sacrament or that he meant the body and blood of Christ where he compareth the sacrament to the sacrifices of Abel and Abraham argument 40 The true church of Christ neuer added to the words of Christ in the consecration of the cup saying noui aeterni testamenti mysterium fidei neither are these words found in the old formularies of the liturgies of the church of Rome as I haue shewed in my treatise of the masse against Bellarmine doth not then this new tricke of the latter Romish church departing from the former shew a manifest difference betwixt them argument 41 The true church did neuer offer the sacrament pro redemptione animarum suarum neither did the same vse the commemoration for the dead as it is in the Romish missal saying memento domine famulorum famularúmque qui nos praecesserunt cum signo fidei dormiunt in somno pacis nay this forme is not to be found in the olde formulary which the Romans vsed about fiue or six hundred yeeres agone but now all m In canone missae Romanists do thus say and pray if then Rob. Parsons could shew this forme or any such prayers or words in ancient authors he might doe a great pleasure to the church of Rome that otherwise is like to proue the synagogue of Antichrist argument 42 The true church of Christ did neuer consecrate incense nor say n In ordinar missae per intercessionē beati Michaelis archangeli stantis a dextris altaris incensi omnium electorum suorum incensum istud dignetur dominus benedicere in odorem suauitatis accipere if Robert Parsons can prooue the contrary let him do it otherwise the Romish church will fall out not to be Christes true church argument 43 The true church neuer had distinct masses whereof some were ordinary others proper for the times others proper for saints others for particular mens deuotions as for example for the election of the pope for taking away schismaticall contentions for time of warre for time of sicknesse and such other occasions but the o Missale Rom. Romish church hath masses for all these causes and occasions argument 44 The true church did neuer consecrate holy water and say exorcizo te creatura salis c. and exorcizo te creatura aquae c. vt fias aqua exorcizata ad effugandam omnem potestatem inimici ipsum inimicum eradicare explantare valeas cum angelis suis apostaticis it is not the true church therefore that doth practise these exorcismes argument 45 The Christian church doth not reteine the ceremonies of the Iewes nor eat the Paschall lambe for as the p 1. Cor. 5. apostle saith Pascha nostrum immolatus est Christus but the q In fine missalis Rom. Romanists according to the rules of their missal doe consecrate and eat a Paschal lambe and pray thus Deus qui per famulum tuum Moysem in liberatione populi tui de Aegypto agnum occidi iussisti in similitudinem Domini nostri Iesu Christi vtrosque postes domorum de sanguine huius agni perungi praecepisti ita benedicere sanctificare digneris hanc creaturam carnis quam nos famuli tui ad laudem tuam sumere desideramus argument 46 The true church of God neuer formed any image of God the Father or God the Holy ghost or of Gods diuine essence neither did the same euer set vp images in churches to be worshipped with lights incense kissing crowching prayers or other such like ceremonies the second commandement directly forbiddeth the making of grauen images to be worshipped and districtly commandeth vs that we should not bow downe vnto them and that this commandement was direct against the worwip of images the first Christians did well vnderstand r Aduers gentes Arnobius saith that they had no altars nor temples nor images worshiped in open shew ne simulachra quidem veneramur saith ſ Contra Celsum lib. 7. Origen quippe qui Dei vt inuisibilis ita incorporei formam nullam effigiamus t Lib. 2. diuin instit c. 19. Lactantius doubteth not to affirme that there is no religion where there is an image and when images and pictures began to créepe into the churches as an outward ornament the councell of Eliberis to preuent all inconueniences forbad pictures in churches Placuit saith the u Concil Elib c. 36. councell picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus depingatur such was then the religion of Spaine Arnobius declareth that Christians were not woont to worship the crosse Cruces saith x Aduers gentes lib. 8. he nec colimus nec optamus nay y Lib. 9. epist 9. Gregory the first himselfe albeit he would not haue images broken downe yet would he not haue them adored or worshipped and Ionas Aurelianensis albeit a defender of images yet writeth thus of them Creaturam adorari eíque aliquid diuinae seruitutis impendi proh nefas ducimus huiusque sceleris patratorem detestandum anathematizandum libera voce proclamumus saith z De cultu imaginum lib. 4. Ionas but papists fall downe before images and giue diuine worship to the crosse and crucifixe neither do they onely make the images of the Father and Holy ghost but worship them finally they burne incense knéele and pray to stocks and stones argument 47 The true church did neuer pray or administer the holy sacraments of the Lords supper and Baptisme in a strange tongue not vnderstood of the common sort Si orem lingua saith the a 1. Cor. 14. apostle spiritus meus orat mens autem mea fine fructu est he saith it is fruitlesse to pray in a tongue not vnderstood and reason teacheth vs that this is true for if God respect not the mouing of our lips vnlesse our heart accord with our tongue how can our heart accord when we vnderstand not what our tongue vttereth finally the practise of the church teacheth vs that a knowen tongue is to be vsed in publike praiers and in the administration of sacraments as the answers of the people to the priest in all ancient liturgies and the

the law the prophet also doeth shew that our righteousnesse is like a defiled cloth of an vncleane woman neither can this distinction of first and second iustice or that wicked doctrine that followeth of it be found in all the fathers argument 41 In the sacraments also most fouly they haue digressed from the catholicke saith y Apolog. ad Antonin Iustin Martyr where he hath occasion to describe the sacraments and rites of the first church doth onely mention two sacraments this number also may be prooued by the testimony of Ireney Dionysius Tertullian lib. 1. 4. contr Marcionem Ambroses books of sacraments Cyrilles catechisticall instructions and all the fathers that in no place mention 7. sacraments nor compare any rite or sacrament to baptisme and the Lords supper Pauca pro multis saith z Lib. 3. de doctr Christ c. 9. Augustine eademque factu facillima intellectu augustissima conseruatione castissima ipse dominus apostolica tradidit disciplina sicut est baptismi sacramentum celebratio corporis sanguinis domini and this may be proued also by the weake dispute of Bellarmine for his 7. sacraments who is not able to bring either good argument or testimony for his opinion argument 42 The councell of a Sess 6. c. 1. Trent doth anathematize all that hold that the 7. sacraments of the Romish church were not all instituted by Christ Iesus or that there are either more or lesse then iust 7 which doctrine if Robert Parsons can proue to be catholicke let him take a cardinals hat which he hath so long desired for his labour his friends doe much doubt of his good successe in this matter for they finde that matrimony was instituted in paradise and that repentance hath alwaies béene in the church priesthood was either established by the law of Moyses or else then by lawes and rites adorned confirmation and extreme vnction were neither instituted by Christ nor déemed necessary or ordinany rites by the church as the silence of fathers that speake of the sacraments of the church may teach vs. argument 43 In the sacrament of baptisme the papists vse exorcismes blowings salt spitle hallowed water anointings light and diuers ceremonies neither vsed by the apostles nor practised by the ancient church now in the b C. Benedict fontis missales they pray that the font may be sanctified and made fruitfull with the oile of saluation to those that shall be regenerate by it to life then the priest powreth in oile and chrisme in forme of the crosse they also sprincle all the assistants with holy water out of the font and none of all these ceremonies they c Sess 7. c. 13. concil Trid. say may be omitted without sinne if then Robert Parsons cannot proue these ceremonies to haue bene either ancient or generally vsed he cannot deny but the papists are no catholicks argument 44 They denounce them acursed that shall not hold baptisme to be necessary to saluation which curse and doctrine cannot be sound in ancient catholicke fathers nay we read in ancient writers that not the want but the contempt of baptisme condemneth and the d Bellar. lib. 1. de baptis c. 6. papists to mollifie this hard sentence haue found diuers meanes to supply baptisme argument 45 They dissolue mariage contracted by entring into monkish religion although both the parties consent not and after mariage consummated they holde that maried couples may depart asunder and that it shall not be lawfull for them afterward as man and wife to company together which doctrine is neither catholicke nor true for e Matth. 19. what man can seperate them whom God hath ioined together againe what reason haue maried couples kéeping asunder for exercise of deuotion not to come together againe séeing the apostle commandeth such to returne and cohabite together least Satan should tempt them Iterum f 1. Cor. 7. saith he reuertimini in idipsum ne tentet vos Satanas argument 46 They seperate also mariages for spirituall kinred and force priests monks and friers to forsweare mariage yet can they not shew that catholicke religion forbiddeth spirituall gossips to entermary nor that monkish vowes and abiurations of mariages haue bene allowed in the ancient church and by catholicke doctors nay where God g Leuit. 18. appointeth limits and degrées within which it is not lawfull to marry there is no signification that spirituall gossips are forbidden to entermarry and the apostle signifieth that mariage is honorable among all sorts of men and the bed of maried folks vndefiled happie were popish priests and votaries if they were able to say that their beds and bodies were vndefiled argument 47 They beléeue that penance standeth vpon contrition confession and satisfaction and that these thrée are the parts of it and yet themselues say that absolution is the forme of penance and that confession is not alwaies necessary the catholicke church certes did neuer thinke either auricular confession or publicke satisfaction inioined by priests to be required necessarily in repentance argument 48 They h Sess 14. concil Trid. pronounce him anathema that beléeueth not that penance is properly a sacrament of the new law or that denieth auricular confession in the priests eares to haue béene instituted by Christ in the new testament and yet are they not able to shew that any catholike father saith that our Sauiour Christ in the new testament did institute the act of repentance nor can they denie that the people of God vnder the law vsed to repent themselues of their sinnes nor can they shew any place where Christians were commanded to confesse their sinnes to the priest and were otherwise excluded from all hope of pardon nay they cannot shew that any was tied to confession in the Romish church before Innocents decretale beginning omnis vtriusque sexus de poenit remiss and in the Gréeke church there was neuer any such course established as for the power which monkes and friers claim in hearing of confessions that dependeth wholly vpon the popes grant beneuolence and authority argument 49 They i Concil Trid. sess 13. c. 1. teach that our Sauiour Christes body that was borne of the virgine Mary and crucified on the crosse is properly and substantially present vnder the accidents of bread and likewise that his blood is conteined really and properly vnder the accidents of wine as may be séene in the acts of the conuenticle of Trent but true catholikes beléeue that his body is k M●… vlt. act 1. taken vp into heauen and that concerning his bodily presence he hath left the earth and that his blood is in the veines of his body and not properly shedde foorth in the chalice further they know that when we are commanded to eat Christes flesh and to drinke his blood we are to vnderstand it and to doe it spiritually and not carnally as doe the Canibales and that Christ when he said this is my

that wicked city then doth it necessarily fellow that the church of Rome now is not the citie and church of God but rather the malignant church synagogue of Satan adhering to Antichrist and opposite to Christ and his church but that the state of new Rome and of the Romish sect as it adhereth to the pope and is the fountaine and metropolitane citie from whence all idolatry heresie and superstition stoweth is meant by the purple whore Apocalyp 17. and by Babylon Apocalyp 18. diuers arguments may teach vs. first the order of S. Iohns reuelation doth shew it for after that in the 12. chapter and in the beginning of the thirtéenth he had described the state of olde Rome vnder the Romane emperors and foreprophecied the ruine and decay of that empire and the rising of another state out of the ruines of it there is no likehood that he should returne backe againe to describe the flourishing state of that empire in the seuentéenth chapter or that the holy ghost would relate things confusedly or disorderly secondly he representeth vnto vs the decay of old Rome the arising of Antichrist out of the ruines of it in the end of the thirtéenth chapter and therefore whatsoeuer followeth after that chapter the same with good reason may be drawen to Rome after it came to be vnder the pope whose state is wholly built vpon the fall of the empire and can by 〈◊〉 meanes be applied vnto Rome as it was vnder the Romane emperors Thirdly after the destruction of the purple whore and of Babylon the apostle prophesieth of the end of the world and of the last iudgement as if the one were to follow immediately or at the least not long after the other but we sée the Romane empire long since destroied and nothing remaining but a vaine name or title of it and yet the end of the world and last iudgement is not come the ruine of old Rome therefore by the destruction of the whore and of Babylon is not prefigured but rather the destruction of antichrists seat and kingdome Fourthly the beast which saint Iohn saw and vpon which the purple whoore did sit was not then as she should be as he saith non adhuc erat t Apocal. 17. saith he ex abysso ascensura erat but the Romane empire did most flourish in saint Iohns time and therefore that beast must néeds signifie another state and empire which in Rome was to be erected after the Romane empires decay Fiftly those ten kings which are signified by ten hornes Apocalyps 17. did not arise during the time of the old empire of Rome but vpon the decay of the empire and rising of antichrist for we doe not reade that kings did giue their power to the Romane empire nor had that strong empire any néed of their power but we reade that diuers kings haue giuen their power to the papacie and made themselues slaues to make the popes great lords this therefore must néeds be a figure of the papacy and not of the old Romane empire Sixthly we doe read that the kings of the earth committed fornication with the purple whore and may well vnderstand that the purple whore was a figure of one from whom corruption of doctrine and idolatrous worship should be deriued for that is spirituall fornication but from the Romane emperore we cannot vnderstand that any kings receiued any forme of religion or corrupt doctrine or idolatrous worship this therefore must néeds touch the pope and his sée from whence manifolde superstitions idolatries are deriued into all places and not the imperiall state which regarded but little the state of religion Seuenthly the kings of the earth did rather reioice then lament at the destruction of the Romane empire for vpon the ruines thereof they built their own kingdomes and states but diuers kings that are linked with the Pope haue lamented his losses the king of Spaine wept when he heard of the euill successe of English rebels which the pope u Vita de Pio 5. Pius the fift stirred vp hoping by them againe yet once more to recouer footing in England Eightly the purple whore Apocalypse 17. is called the mother of fornications or idolatry which is termed in scripture spirituall fornication this prophecy therefore doeth rather touch the popish idolatry corruption in religion than the ciuill gouernment Ninthly after the empire of Rome began to decay the state of christian religion began to flourish in Rome and therefore that which is said of Rome that it shall after the reuelation of the whore become the habitation of diuels and vncleane spirits cannot be spoken of old Rome after whose decay religion began to flourish but of new Rome vnder the popes which is now become a receptacle of all abominations and filthinesse 10. This Rome that is described Apocalyps 17. shall persecute the saints néere to the end of the world as may be gathered out of saint Iohns reuelation this therefore belongeth to the pope and his bloody inquisitors and not to the old Rome whose persecutions are long since ceased 11. The description of the purple whore and of Babylon doeth best fit the state of Rome vnder the subiection of the pope the great whore is said to sit vpon many waters and to inuegle the kings of the earth with her spirituall fornications she was clad with purple and sclarlet and set out with gold and precious stones she had in her hand a golden cup full of abhominations and in her forhead was written this word mysterium and great Babylon the mother of fornications and abominations of the earth finally it is said she was drunke with the bloud of martyrs Babylon also is called an habitation of diuels and a receptacle of foule spirits and vncleane birds and saint Iohn saith the nations of the earth did drinke of the wine of the wrath of her fornication and that kings did commit fornication with her and marchants grew rich with trading with her so likewise the pope doeth rule many nations and hath wonne the kings of the earth to like his corrupt and idolatrous doctrine he and his religion also is decked with all precious furniture and nothing séemeth more gallant in externall shew like a woman the pope preuailed by fraud periury and pretence of great mysteries and from him all abominations and corruptions procéeded it is he and no other that for this foure or fiue hundred yeres hath persecuted the saints of God and to him the kings of the earth yéeld their forces and are ready to execute his sentences and excommunications beside that neuer was more vncleannesse nor filthinesse practised by any than by the Romish Sodomiticall and lecherous monks and priests nor was there euer in any place more buying and selling of all things than in the Romish church lastly Arethas and Ambrosius Ansbertus writing vpon the Apocalypse say that new Rome may be vnderstood by Babylon and Petrarch doubteth not in plaine termes to

by consent may depart asunder and enter into monasticall religion and that mariages contracted may be dissolued by putting on a monkes or friers coule and lastly that children may abandon their parents and follow Iebusites and other monkes and firiers where vnder pretence of religion they commit all abomination and serue for bardassaes and Ganimedes to this new race of sodomites that this doctrine is new it appeareth by Bellarmines weake dispute of monkes and in my treatise against the stinking orders of friers and monkes which because Cardinall Bellarmine is not now at laisure to answere I would pray Robert Parsons because he taketh on him to be learned or some other of his scholars to vndertake to refute argument 51 The apostles and ancient fathers did neither vse candle salt nor spittle nor that maner of blowing nor greasing that the papists now vse in baptisme and that a man may see without a candle and shall be proued godwilling hereafter when I come to gripe my aduersary that taketh exception to this point argument 52 The ancient church of Christ was neuer wont to coniure salt water nor to say y In missal Rom. c. benedict diuersae exorizo te creatura salis c. vt efficiaris sal exorcizatum in salutem credentium sis omnibus sumentibus te sanitas animae corporis neither did Christians in times past pray that holy water might serue to cast out diuels to driue away diseases and to clense mens houses from vncleane spirits could Robert Parsons be at leisure and leaue dreaming of Cardinals hats he might doe a great pleasure to shew vs this coniuration of salt and holy water out of some holy mens writings argument 53 It is also a mere nouelty if not foolery that the priest sprincles the altar and the whole assistance with water and z Ibidem saith asperges me domine hyssopo mundabor for the water sprinkle is not made of hyssop nor is the priest so honest a man as Dauid nor can drops of water clense his faults argument 54 It is also in Christian religion a nouelty to consecrate the flesh of paschal lambes and cannot be proued to haue bene long practised in the Romish church but now since the priests of Baal are proued shéepe stealers they to satisfie the owners losses consecrate the flesh of lambs argument 55 The a In ordinar missae blessing also of incense by the intercession of Michael the archangel as the papists vse it in their masse sauoreth not onely of superstition but also of nouelty argument 56 The swinging also of the chalice and host about the priests head and crossing of all sides of both as it is in the missall of Sarum and partly in the Romish missal is both superstitious and new argument 57 The ancient fathers neuer taught that either the body and blood of Christ were really vnder the accidents of bread and wine or that the accidents of bread and wine did subsist without a subiect for that was first decréed in the councell of Constance though idelly talked of before argument 58 Neither did they euer imagine that a dogge or a hogge or a mouse swallowing a consecrate host did also swallow Christ Iesus God and man and his very body as some of the schoolemen teach for that were not onely to cast precious stones before hogges but to blaspheme the most holy name of Iesus and to bring Christian religion into contempt argument 59 They neuer beléeued that Christs true body was inuisible and impalpable for well they remembred Christes words to his disciples Videte palpate but how can this be truely said if as the papists teach he were in the sacrament inuisible and impalble argument 60 In the fathers writings we neuer read where this word species doth signifie lightnesse roundnesse smoothnesse hardnesse swéetnesse relish and all other accidents of the sacramentall signes as the papists beléeue and teach argument 61 The doctrine of Transubstantiation was first established by b C. firmiter de sum trenit fide cath Innocent the third and his consorts about the yéere of our Lord 1212. this mystery therefore of transubstantiation is not so ancient argument 62 The ancient fathers did neuer beléeue that euery masse-priest did worke thrée seuerall miracles as oft as he did consecrate as the authors of the Tridentine catechisme do teach argument 63 Nor did they beléeue that the same humane body was in heauen in earth and euery altar all at one time as our papists that are more corporall than spirituall teach argument 64 In the ancient church those that receiued the sacrament of the Lords body receiued also the cup. neither is the prohibition of the cup more ancient than the wicked councell of Constance argument 65 Then also the priest neuer receiued alone nor did Christians looke on while the priest ate and dranke all for this was contrary to Christes institution and the nature of the sacrament that was instituted for a c 1. Cor. 10. signe of our mutuall coniunction one with another and the contrary custome is refuted by all ancient liturgies but now the priest eateth and drinketh all alone by himselfe and the rest depart fasting or at the least without the sacrament of the cup. argument 66 In ancient time the Lords supper was accounted no sacrifice for quicke and dead but a holy sacrament wherein a memoriall of Christes sacrifice on the crosse is celebrated as S. Augustine teacheth and I haue shewed at large in my treatise De missa against Bellarmine but now as if Christ had not said take eat drinke they offer it for those that can neither take nor eat nor drinke argument 67 The ancient church had no seuerall masses for warre for peace for bridegromes for mariners for hogges for the plague and for all times and occasions as now the d Missal Rom. Paris Sarum Romanists haue argument 68 There were no masses in the primitiue church made in honor of saints of angels of the virgine Mary nay in the old formulary of the church of Rome some seuen hundred or eight hundred yéeres agone there are no masses of this new cut argument 69 The parts of the masse were framed piecemeale long after the age of the learned fathers of the church as I haue prooued in my fift booke De missa against Bellarmine which I recommend to Robert Parsons for a cordiall or a scarlet stomacher to warme himselfe withall requesting him to shape vs an answere argument 70 The sacrament of the Lords supper in olde time was neuer administred in a tongue not vnderstood for that is the late pleasure of the trenchant fathers of Trent argument 71 The ancient fathers neuer praied to our Lady after the new Romish fashion nor said Sancta Maria ora pro nobis nunc in hora mortis nor thought it lawfull to say e Breuiar Rom. offic beatae Mariae Maria mater gratiae mater misericordiae

coronae Ignis thura preces coelum est venale detisque Benedict the 9. sold his popedome for a great summe of mony and al the world knoweth that without simoniacall compacts no man can enter into that seat they sell mens sinnes and for money they offer to sell heauen the priests sell masses as deare as they can albeit such marchandise be now decried and of little woorth for which cause Brigit inueigheth bitterly against them and saith they are woorse then Iudas deteriores sunt Iuda saith u Brigit 132. onus ecclesae 23. Christ in Brigits reuelations qui pro solis denariis me vendidit illi autem pro omni mercimonio so it séemeth that these are the merchants of which mention is made Apocalyps 18. which sell mens soules beside that the canonists dispute that it is lawfull for the pope to buy and sell benefices palles and mitres and Bellarmine with all his skill mainteineth the sale of Iubileies and other indulgences of Simon Magus also x De haeres c. 1. Augustine affirmeth quod docebat detestandam turpitudinem indifferenter vtendi foeminis quod imagines suam Helenes praebebat discipulis suis adorandas that is he taught it was no sinne to vse women without making difference betwixt wife concubine and whoore for that is the signification of the word indifferenter and gaue his owne image the image of his leman Selena to be worshipped of his disciples finally he carried a concubine about with him called Selena let it therefore be iudged with indifferency whether the papists haue not some touch of these hereticall tricks who in Rome and all great cities almost mainteine common bordels and y They put adultery and fornication in the ranke of lesser crimes c. at siclerici de iudicijs account lechery a small sinne whose priests commonly kéepe concubines and finally which worship the images of diuers lecherous priests and their whoores canonised by the pope for saints as Dunstane and Alfgina Bernac and his leman and many others and albeit we are not able to say much for the honesty of Francis and Clare yet it is apparent that the papists worship their images so it appeareth that the first foundation of the worship of images was laied either by Simon Magus or by Carpocrates and Marcellina and other heretikes of Simon Magus also it may be they borrow their exorcisations for they are rather magicall than Christian like as appeareth by them as they are set downe in Hierome Menghus a disciple as it séemeth of Simon Magus argument 7 The Basilidians were reputed heretikes for that they worshipped images and vsed enchantments and superstitious adiurations for that is prooued by the testimony of z Lib. 1. aduers haeres c. 23. Irenaeus how then can the papists wipe away the blot of heresie that not onely priuately worship images but also fill euery corner of their churches full of them and like the statues of Mercury set them vp in high waies they doe also coniure and enchant water saying exorcizo te creatura aquae and salt saying exorcizo te creatura salis as if the creatures were possessed or corrupted by diuels likewise they coniure and enchant candles hearbes and make exorcistes and coniurers a holie order and that order a sacrament of the church argument 8 a Iren●y lib. 1. c. 24. Carpocrates vsed to worship images and Marcellina one of his followers adored the images of Iesu and Paule and burnt incense vnto them Colebat saith b De bares c. 7. Augustine imagines Iesu Pauli Homeri Pythagorae adorando incensumque ponendo if then this were heresie in them why should it not be heresie in papists to worship the image of Iesu with diuine worship and to burne incense not onely before the images of Iesu and Paule but also before other petie saints and percase no saints if the image of Christ Iesu and Paule might not be adored how come the images of Christopher and saint Catherine that neuer were in the world of George that was an heretike and Thomas Becket and Campian that were traitors to be adored and honored with light and incense argument 9 The Carpocratians and Basilidians did conceale and hide the mysteries of their religion least holy things should be cast to dogges as may appeare partly by the testimony of Irenaeus aduersus haeres lib. 1. c. 23. and Epiphanius intreating of the 24. and 27. heresie and what doe the papists doe not they reherse the words of the canon so that no man can heare and doe they not keepe the mysteries of their religion secret when they c Nauarri enthirid Alagona teach that it is mortall sinne for lay men to dispute of matters of faith and reade scriptures and the publike liturgy in tongues not vnderstood of the hearers finally haue not diuers of them alledged that the reason why scriptures are not translated into vulgar tongues nor in that tongue read publikly is because holy things are not to be cast to dogs argument 10 The Marcosians did baptise in an vnknowen language and anoint those whom they baptised with chrisme or opobalsamum that is testified by Epiphanius haeres 34. this by Irenaeus aduers haeres lib. 1. c. 18. they did also anoint their dead and giue them extreme vnction Marcus their founder went about to make his followers beleeue that he did transubstantiate wine into blood in the sacrament In that which he calleth the eucharist saith d Haeres 34. Epiphanius they say that the rednesse viz. of the wine is changed straightwaies into blood The followers of Marcus accounted themselues perfect but as e Lib. 1. aduers haeres c. 15. Irenaeus saith perfectus nemo nisi qui maxima mendacia apud eos fructificauerit Finally they alledge a multitude of apocryphall writings forged by themselues as Ireney testifieth of them lib. 1. aduers haeres c. 18. all which points of heresie the papists séeme to haue translated into their religion for first they baptize in a language not vnderstood of the multitude next they vse greasing and anointing in baptisme and confirmation thirdly they grease their disciples when they lie on dying fourthly they beléeue that wine in the Lords cup by certeine words of consecration is transubstantiate into blood fitly their orders of religion doe account themselues to be in state of perfection but the most perfect of them which are emploied by the pope in defence of the popish faction and religion do fructifie plenteously in telling of greatest lies as we shall in his place exemplifie by Bellarmine a cardinall and Robert Parsons in hope and desire a cardinall and a most famous forger of lies his putatiue father father Coobucke they say could not with more art forge a horseshoo than he can forge a lie Finally for proofe of their traditions and doctrine they haue forged diuers decretale epistles and counterfeit canons and haue written diuers lying legends Parsons to trouble