Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	consecration_n	9,959	5	11.0641	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13159	A briefe replie to a certaine odious and slanderous libel, lately published by a seditious Iesuite, calling himselfe N.D. in defence both of publike enemies, and disloyall subiects, and entitled A temperate wardword, to Sir Francis Hastings turbulent Watchword wherein not only the honest, and religious intention, and zeale of that good knight is defended, but also the cause of true catholike religion, and the iustice of her Maiesties proceedings against popish malcontents and traitors, from diuers malitious imputations and slanders cleered, and our aduersaries glorious declamation answered, and refuted by O.E. defendant in the challenge, and encounters of N.D. Hereunto is also added a certaine new challenge made to N.D. in fiue encounters, concerning the fundamentall pointes of his former whole discourse: together with a briefe refutation of a certaine caluminous relation of the conference of Monsieur Plessis and Monsieur d'Eureux before the French king ...	Sutcliffe, Matthew, 1550?-1629.	1600 (1600)	STC 23453; ESTC S117866	358,520	534

church doth onely mention two sacraments to wit Baptisme the Lordes supper c Lib. 1. 4. contr Marcion de coron mil●t Tertullian where he handleth the same argument doth mention no more then two Cyrill likewise of Hierusalem d Catech. Myst●g speaking of the mysteries of Christian religion doth onely discourse of Baptisme and the Lords supper Dionysius whom they suppose to bée Dionyse the Areopagite albeit hée do fully set out the rites of the church of his time doth neither make penance nor matrimonie nor vnction of the dead a Sacrament Hée that wrote the bookes of Sacraments that beare the name of Ambrose and Augustine and Paschasius onely mention two sacraments Now who doth not sée that ordination of priestes and penance and matrimonie were instituted either in the law of nature or vnder the law of Moyses And certes if these things did iustifie then shoulde the Sacraments of the old law iustifie and iustification were a very easie matter No catholike writer doth imagine any such matter to bée in mariage or order and neither was extreme vnction nor popish confirmation known vnto antiquitie 10. In the Sacrament of Baptisme they vse exorcismes blowings salt spittle halowed water annointings light and diuers ceremonies neither vsed by the apostles nor practised by the ancient church And yet e S●ss 7. Trident Concil c. 13. they say That none of their ceremonies may be omitted without sinne Finally they denounce them accursed that shall not holde Baptisme to bée necessary to saluation which ceremonies and doctrine do not appéere to bée catholike 11. They dissolue mariage contracted by entring into religion as they terme it and albeit it bée consummated yet they holde that by mutuall consent the maried couple may depart a sunder and that it shall not bée lawfull for them afterward to companie togither They separate also mariage for spirituall kinred and force all that will be priestes monkes or friers to forsweare mariage Matters not onely strange in the catholike church during the apostles and t●eir successors times for many hundred yéeres but also contrarie to Christs doctrine For what man can separate them whom God hath ioyned And what reason hath man to commaund any to forsweare mariage which the a Heb. 13. spirit of God pronounceth to be Honorable 12. They beléeue that penance standeth vpon contrition confession and satisfaction and that t●ese are the three parts of penance And yet themselues say that absolution is the forme of penance and that confession is not alwaies necessary Further b Concil Trid. Sess 14. they pronounce him anathema That beleeueth not that penance is properly a sacrament and that denieth confession in the priestes eares to be instituted by Christ Wherein they digresse both from the catholike church and catholike doctrine 13. The sacrament of the lords supper they haue most shamefully altered and abused teaching first that Christ is present with his body corporally and carnally in the sacrament and that he is there also really with his soule and that not onely wicked and faithlesse persons but also brute beastes swallow downe Christ quicke into their bodies Next that the substance of bread and wine is abolished and that the accidents thereof remaine without subiect and the substance of Christes body without the qualities of a body Thirdly that the sacrament is to be worshipped as God which is plaine idolatrie Fourthly they take the cup from the cōmunicantes and for a communion make a priuate action of one priest called the masse Fiftly they make of this sacrament or sacrifice of praise and thankesgiuing a sacrifice externall and propitiatory both for quicke and dead And by this sacrifice they hope to obteine remission of sinnes helth welth victorie and whatsoeuer the b●ter desireth Finally they do not distribute the sacrament as Christ commaunded but reserue it in pixes or carry it about in procession or as it pleaseth the priests All which do shew them to be no catholikes For catholikes do beleeue that these words This is my body are figuratiue c Lib. 4. contr Marc. Tertulliā saith That Christ made the bread which was giuen to his disciples his body by saying this is my body that is the figure of my body d De vnct Cyprian saith That Christ at his last supper gaue bread and wine with his owne handes and that thinges signified and signifying were called by the same names a In c. 15. Matth. Origen doth call the sacrament Christes figuratiue and typicall body b De ijs qui initiantur mysterijs c. 9. Ambrose saith That Christes true flesh was sacrificed but that the eucharist is the sacrament of that true flesh The Lord did not sticke to say this is my body saith saint c Contr. Adimant c. 12. Augustine when he gaue the signe of his body They beléeue not that the bread is abolished d Aduers Iudaeos Tertullian saith That Christ called bread his body Saint Hierome writing to Hedibia saith That the bread which the Lord brake and gaue to his disciples is the Lordes body The bread saith saint e De consecrat dist 2. c. qui manducant Augustine is the body of the Lord the cup his blood In the giuing of the mysteries saith f Dial. 1. Theodoret hee called bread his bodie But what néede testimonies of fathers when the apostle rehearsing the wordes of the institution calleth bread Christs body and nameth breade after consecration and when the pronoune Hoc can bée referred to no other thing but bread True catholikes beléeue that the holy communion of the Lords supper is a commemoration and a memoriall of the sacrifice made by Christ Iesus vpon the crosse rather then anie actuall and externall sacrifice Our g Matth. 26. Luc. 22. Sauiour saith This do in remembrance of me The h 1. Cor. 11. apostle saith that in this Sacrament Wee shew foorth the Lords death and celebrate a memoriall of it i In dialog cum Tryphon Iustin Martyr saith That in the sacrifice of bread and the cup which Christ instituted for a memoriall of his passion Christians giue thankes to God Saint k De fide ad Petr. c. 19. Augustine saith That in the sacrifice of bread and wine there is a commemoration of the flesh and blood of Christ that were offered for vs. Saint l In epist ad Hebr. Chrysostome saith That our sacrifice is a remembrance of Christes sacrifice Finally all true catholikes did distribute and receiue the holy Sacrament when they came to the Lordes supper and obserued his holy institution without mixtures of their inuentions or other alterations 14. The papists haue either abolished Christes priesthood or else much debased the same and haue brought in a new order of priesthoode neuer instituted by Christ nor practised by the catholike church For in stead of Christ they runne to angels to our Ladie and saints and beléeue that these can

Arausicane condemneth all those that say That grace or mercy is conferred on those that will seeke and endeuour and not by Gods spirite conferred on vs and which so doth cause vs to will seeke and endeuour And certes strange it were if men dead in trespasses and sinnes coulde worke or that a man could liue the life of grace without faith 23 The doctrine of doubting of remission of sinnes of Gods fauour and of our saluation was first established by the late a S●ss 6. councell of Trent and is contrarie to the Scriptures and faith of ancient fathers and the nature of faith that worketh in vs not a doubting but a sure perswasion and finally it maketh faith a doctrine of vniuersal propositions without application Nay it doth not onely frustrate the truth of Gods promises and effect of the sacraments and powrefull working of the holy Ghost but doth take away all comfort from Christians 24. That there are iust seuen Sacraments and neither more nor lesse was first b In instruct Armen deliuered by the councell of Florence vnder Eugenius the fourth and afterward confirmed by the c S●ss 7. councell of Trent about 40. yeeres agone then also was it d Ibid. determined that All these seuen sacraments were instituted by Christ Iesus and those pronounced accursed that should say contrary How falsly I haue before shewed how newly it may appéere by the a●uersaries silence that being vrged to shew testimony of antiquitie rest mute 25. That the forme of confirmation now vsed by the Romanistes is new the decrée of the e In Instruct Armen Florentine councell about the yéere 1423. that then established it may ascertaine vs. The papists themselues being vrged ad exhibendum cannot prooue this forme Signo te signo crucis confirmo te chrismate salutis to bée more ancient 26. That spirituall gossips might not entermarrie and that such mariages being contracted shoulde not bée of force and that mariages contracted may bée dissolued by entring into religion or that by consent the husband and wife may sunder themselues proceedeth onely from the new forge of popish inuention 27 From thence also procéede diuers greasings saltings spittings and other ceremonies in baptisme From the apostles certes or their next successors they cannot be deriued 28. The doctrine of transubstantiation was first f C. firmiter de summa Trin. fid Cath. established by Innocent the third about the yéere 1212. and after that renewed in the councell of Florence Trent Before that councell it was scarce named any where But were it by any named yet can it not either by scriptures or fathers be prooued as Scotus and Petrus de Alliaco and others writing vpon the sentences do seeme to confesse 29. Vrbane the fourth vpon a reuelation of a certaine Anachorete called Eue did first institute the feast of Corpus Christi and the same was reordeined by Clement the fift in the councell of Vienna about the yéere of our Lord 1311. Honorius the third about the yéere of our Lord 1220. did first ordeine that the sacrament shoulde be worshipped But this idolatrous adoration of the sacrament and the carying of it about in procession and kéeping it in pyxes sauoureth of noueltie 30. In ancient time it was neuer heard that dogs and mise and other brute beastes did receiue Christs glorified bodie Nay the schooles themselues are deuided about this question although the more blasphemous opinion bée nowe approoued and the woorst side hath gotten the victorie 31. In ancient time the Lords supper or eucharist was neuer receiued of one alone The auncient a Can. apost 9. canons of the church excommunicate all those which are present at the oblation do not communicate Our Sauiour Christ did institute it to bée deliuered and distributed to others and not to bée deuoured by the priest alone But in the masse the priest eateth and drinketh all alone 32. Among ancient Christians it was neuer taught nor beléeued that either the accidents of bread and wine did subsist without dependance on their substance or that Christes bodie was in the sacrament without all dimensions or properties of a naturall body which all authoritie of fathers notwithstanding of late time the schoolemen haue taught and the popes of Rome haue established and confirmed by their decretals 33. In the ancient fathers of the church Species sacramentales do neuer signifie accidents as the deceiued papistes take it Speciem pro veritate accipiendam legimus saith b de ijs qui initiantur mysterijs c. 4. Ambrose c Ibid. c. 9. Et ante benedictionem alia species nominatur where species doth signifie a substance Idem cibus illorum qui noster saith d In Psal 77. Augustine sed significatione idem non specie e Apud Bedam in 1. Cor. 11. Againe Vt sit visibilis species panis multa grana in vnum consperguntur And that is the signification of the Latine worde species 34. That the sacrament of the Lordes supper is also an externall and propitiatorie sacrifice auaileable for quicke and dead and to so many purposes as the papists pretend is also a late fantasie of priestes deuised for their owne gaine and receiued of the people of méere ignorance of Christes institution 35. Our Sauiour Christ did ordeine that as many as receiued the Sacrament of the Lordes body shoulde also receiued the sacrament of his blood and that this was the true institution it appéereth by the a 1. Cor. 11. apostles doctrine that diligently setteth downe the wordes of the institution The same also was b Ignat. ad Philadelph Dionys eccles hierarch Chrys hom 18. in 2. Corinth continued in the church of Christ for many ages Ne●ther was the contrarie established before the late councels of Constance and Trent 36. The partes of the masse were first formed by one scholasticus and encreased and altered by diuers popes and in diuers hundred yéeres coulde not bee brought to any perfection 37. In ancient time Scriptures were publikely read and praiers saide in toongs commonly vnderstoode of the people If I pray in a strange toong saith the c 1. Cor. 14. apostle my spirite praieth but my vnderstanding is without fruite Neither was there euer act made to the contrary but by the d Conc. Trent sess 22. Constit Thom. Arundel Romish synagogue of late time 38. In the apostolike churches neither were there masses nor praiers made in honour of angels of the blessed virgin and other saints Nor had the blessed Virgin a peculiar Psalter and office dedicated vnto her If wée search all antiquitie wée shall not finde where after the Lordes praier the salutation of the blessed virgin with a praier to her is placed Nor are there speciall Litanies to her and to saints in old liturgies to be found 39. The apostles and their successors neither taught vs to make the images of God and of the holy Trinitie nor to

ascended but that we are to seeke his body here on earth and to touch him with our mouthes and téeth But saint b Lib. 10. in c. 24. Luc. Ambrose saith That we touch not Christ with corporall handling but by faith and are not to seeke him on the earth nor after the flesh if we will find him c De resur carn Tertullian saith That his body is in the pallace of heauen The papistes also beléeue that there is one Christ in heauen visible and palpable and another in the sacrament inuisible and vnpalpable They d Concil Trid. s●ss teach that we are iustified by the workes of the law and that faith is nothing but a preparation to iustification They teach men to doubt and distrust of their saluation and after iustification send them to be tormented in purgatory they cannot tell how long but diuers thousandes of yéeres if their indulgences and bulles concerning the same conteine truth They beléeue that there be certaine veniall sins whose wages and reward is not death and that eternall life is no frée gift but the wages of mens good workes and merites The institution of Christ both in baptisme and in the Lordes supper they haue violated adding many other thinges beside water in baptisme and turning the communion in the Lordes supper into a priuate action and taking the cup from all the communicantes saue the priest that saith masse In the worship of God they haue deuised infinite matters which God neuer required at their handes Nay something they haue instituted in the worship of God contrary to his commaundement as the worshipping of God in grauen images contrary to his commaundement concerning images and the calling vpon angels and saintes contrary to the commaundement Thou shalt haue no other Gods but me Finally they haue in liew of Christ established Antichrist with a gard of Cardinalles and an army of priestes and certeine swarmes of vermine called monkes and friers to the dissipation of Christs body and the subuersion of the faith 16. The true church neuer made publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the apostles Peter and Paul and to all the saintes Saint Augustines confessions are comprized in diuers bookes yet hath he none of this fashion In the ancient liturgies albeit they haue passed through the handes of falsaryes yet can no such precedent be found But they in their dayly liturgies a In breuiario officio beata Mariae teach men to say in this sort Confite or deo omnipotenti beatae Mariae semper virgini beato Ioanni Baptistae sanctis apostolis Petro Paulo beato N. omnibus sanctis vobis fratres 17. Christs true church hath no sacraments but such as Christ hath instituted as may appeare by Iustines apology by that booke of sacraments that passeth vnder the name of Ambrose by Dionysius his description of ecclesiasticall mysteries and all ancient liturgies of the Christian church saue such as are falsified But the popish synagogue haue made euangelicall sacraments of matrimony order and penance Of which the first two were instituted in the old testament and the third is an act alwaies vsed in the church of God but neuer accounted a sacrament as wanting both certaine signes and sacramentall institution and forme They haue also made sacraments of confirmation and extreme vnction and giuen them both signes and formes that were neuer knowne in the ancient church of Christ 18. The true church neuer shunned to receiue the cup as well as the Lordes body in the sacrament b Serm. 4. de quadrages Leo saith they were Manichées That receiuing the sacraments tooke the body of Christ but in any wise shunned to drinke the blood of our redemption and he calleth this act Sacrilegious c De consecrat dist 2. c. comperimus Gelasius also saith That it is plaine sacriledge to part the one and the same mystery and to receiue a portion of the sanctified body and to absteine from the cup of the sacred blood But now the synagogue of Rome doth count this ministration of Sacraments in one kinde to bee good religion and streightly commandeth all saue the priest to abstaine from the cup. 19. The ancient catholike d Apost can 9. concil Antioch c. 2. church did excommunicate such As entred the church and heard the Scriptures read and staide not out praiers nor receiued the holy communion And the Romanists themselues vnder the name of Calixtus haue e C. peracta de consecrat dist 2. published this decrée That all shoulde bee excommunicate that woulde not communicate And that this was the order of the christian church that all that were present at the oblation shoulde communicate it appéereth both by Iustines second apologie and by Dionysius the Areopagites description of these ecclesiasticall rites and ceremonies But the church of Rome after consecration sendeth all away for the most part without communion and thinketh it not necessarie 20. The auncient catholike church had but one sacrifice one altar one priest The priest and sacrifice was Christ Iesus once offred for the sinnes of all the altar was the crosse of Christ Christ saith a De demonstr euang l. 1. c. 10. Euse●i●s offered a most excellent sacrifice for the ●aluation of vs all and gaue vs a memoriall or sacrament thereof insteade of a sacrifice Saint b In c. 10. epist. ad Hebr. Ambrose saith That our sacrifice is but a samplar of that which our Sauiour offered on the crosse Saint c Contr. Faust. lib. 20. c. 21. Augustine saith That the flesh and blood of this sacrifice was yeelded in very truth when Christ was put to death and that after his ascension it is nowe solemnized by the sacrament of remembrance of that sacrifice d Eccles Hierarch c. 3. Dionysius calleth it A figuratiue sacrifice That which is offred and consecrated by the priest is called a sacrifice and oblation because it is a memoriall and representation of the true sacrifice and holy oblation made on the altar of the crosse as saith e Sentent 4. dist 12. Peter Lombard and so their glosses f Dist 2. de consecrat c. semel c. in Christo. c. iteratur confesse that this sacrifice is but a memoriall or sacrament or representation of Christ his passion and sacrifice g Epist 25. plebi vniuersae Cyprian denieth that wée can institute a new altar or new priesthood Aliud altare constitui aut sacerdotium nouum fieri praeter vnum altare vnum sacerdotium non potest But the papists haue forged of late time a new externall sacrifice propitiatorie for quicke and dead and deuised a new altar of stone and instituted a newe priesthood not to celebrate a memoriall of Christes death and passion but to offer indéede Christ himselfe in a true sacrifice after a grosse and carnall sort 21. The true catholike

church neuer taught nor thought so basely of the most holy body of our Lorde and Sauiour Christ Iesus that they imagined that a mouse a dogge a hogge or other brute beast did eate it and presse it with teeth and swallow it downe For they beléeued as wée beléeue that Christ is in heauen and sitteth at the right hand of God and is farre from those pressures and contumelies But the synagogue of Rome beléeueth that a brute beast may eate Christs body If a dogge or hogge saith a Part. 4. q. 45. Alexander Hales shoulde eate the whole consecrated host I see no cause but the Lords body shoulde go therewithall into that dogs or hogs bellie Some haue said as it is in b Part. 3. q. 8. art 3. Thomas Aquinas his summe that Assoone as the sacrament is taken of a mouse or a dogge straightway the body and bloud of Christ cease to bee there but this is a derogation to the truth of this sacrament And where the master of c Lib. 4. dist 13. sentences abhorreth from this position saying that it may bée well saide that the body of Christ is not receiued of brute beastes the masters of Paris put this in the margent that d Hîc Magister non tenetur Heere the master is not beleeued 22. The true catholike church did neuer sell the holy sacrament nor beleeue that it was a meanes to satisfie for sinnes both of quicke and dead Nor did the same promise health to the sicke sig●t to the blinde gaine to merchants husbands to maidens being present at the sacrament But the Romish synagogue doth sell Christ Deteriores sunt Iuda e C. 23. saith the author that made Onus ecclesiae alleaging the authoritie of saint B●git Qui pro solis denarijs me vendidit illi autem pro omni mercimonio And no traffike is more cōmon in the Romish church then the traffike for masses They make men beléeue that this sacrifice of the masse is expiatorie both for the sins of quicke and dead Hoc sacrificium saith f De valore missae parad 12. Guernerus est exp●atiuum debitae poenae tam hîc quam in futuro exoluendae Hée g Ibid. parad 9. sheweth also that It hath miraculous effects against thunder danger of enimies and all other dangers and that he that frequenteth the masse shall bee directed in all thinges Neither can any man desire any thing that priestes by their masses will not promise to obtaine for him 23. The true catholike church did neuer vse to make holy water nor to consecrate paschal lambes nor oyle nor candles nor such like thinges Nor did the same beléeue that by holy water veniall sinnes were remitted or that it was good to driue away mise or make barren women conceiue or that the other hallowed thinges haue such effectes as the schoolemen teach But the Romish church doth h Missal Rom. in fin consecrate holy water and paschall lambes oyle candels and other creatures and hath a great opinion of these consecrate thinges Non mane institut●●●n est saith i In lib. Numer c. 19. Augustin Ste●chus quod aquas sale orationibus sanctificamus vt ad ●orum aspersum delicta nostra deleantur a In dialog Alane Copus telleth vs that holy water is good to driue away mise and to make barreine women to conceiue 25. The true church standeth not much vpon externall ceremonies as in the time of Moyses law The b Coloss 2. apostle writing to the Colossians would not haue men condemned In respect of meate or drinke or of holy dayes Nor would haue them burdened with traditions As touch not tast not handle not And c Iohn 4. Christ saith that in his church True worshippers should worship God in spirit and truth But the seruice of the Romish church for the most part consisteth in externall obseruances as for example in absteining from certaine meates and drinkes and widowhoode and abstinence from mariage in singing ringing going on pilgrimage painting knocking greasing kéeping feastes and holy daies and worshipping the sacrament and externall signes 26. The true church of God neither made the image of the godhead nor set vp images in churches to be worshipped knowing that the same is directly contrary to the commaundement of God d Aduers Gentes lib. 8. Arnobius saith That the first Christians had no altars nor temples nor images worshipped in open shew Ne simulachra quidem veneramur saith e Contra. Celsum lib. 7. Origen quippe qui dei vt inuisibilis ita incorporei formam nullam effigiamus f Lib. 2. Diuin instit c. 19. Lactantius saith There is no religion where there is an image The councell of g C. 36. Eliberis forbad pictures in churches Arnobius saith that Christians do not worship the crosse Cruces saith he nec colimus nec optamus lib. 8. aduers gentes h Lib. 9. ep 9. Gregory himselfe would not haue images worshipped albeit he would not haue them broken downe De cultu imag lib. 1. Ionas Aurelianensis writing for images condemneth the popish manner of worshipping them Creaturam adorari eíque aliquid diuinae seruitutis impendi proh nefas ducimus huiusque sceleris patratorem detestandum anathematizandum libera voce proclamamus But the popish church doth make the images of God the father and the holie Ghost and worshippeth them with diuine worship Likewise do the papists worship the crucifixe and crosse and with seruice kissing and crouching do they worship the images of Saints 27. The ancient church did alwaies serue God in a toong vnderstood of the people The Gréekes had their Liturgie in the Gréeke toong the Italians in the Italian toong the Syrians in the Syriake the Armenians in the Armenian language the Slauonians in the Slauon toong a Lib. 8. contr Celsum Origen saith That God that is Lord of all toongs heareth those that praie in any toong and that euery one praieth in his natiue and mother toong b In Epitaph Paulae ad Eustochium Hierome saith that Psalmes were song at the buriall of Paula not onely in Hebrew Gréeke and Latine But in the Syrian toong In an other Epistle of his written to c Epist 17. Marcella he sheweth That euery nation that came to Bethlehem had their seuerall languages in their church seruice For as the apostle saith d 1. Cor. 14. Hee that praieth in a toong not vnderstood profiteth nothing But the papists and church of Rome will haue no other toong vsed in the common Liturgie of the Westerne churches but the Latine of which the vulgar people scarce vnderstand one word 28. The true church is the kingdome of Christ and there hée onely raigneth by the scepter of his worde Transtulit nos saith the e Coloss 2. apostle in regnum filij Dei The apostle Saint Iames saith that hée alone is our law-giuer and our iudge There is one law-giuer

pleade vnsufficiently But wée charge them with leud opinions held by all the papists and most wicked and abominable actions allowed by publike authoritie Further the papistes alleage the testimonies of Lindanus Staphylus Cochleus Rescius Reynoldes and their owne consorts fellowes to bée receiued as witnesses before no indifferent iudge for their basenesse leudnesse and partialitie But wée are able to conuince them by their owne recordes and by witnesses authenticall to be such as they woulde haue vs to bée and farre woorse too And if Parsons maintaine the contrary hée shall soone receiue his answere and perceiue his owne inabilitie and the weakenesse of his owne cause Further he obserueth in Luther That at the first hee contemned the fathers and that afterward when wee began to shew how the fathers did witnesse for our cause that we alleaged them falsly But neither did euer Luther contemne all the fathers but where they spoke contrary to the prophets and apostles nor shall this counterfeit relator shew that wée haue alleaged the fathers vntruly as I will bée alwaies readie to iustifie against him Hée noteth also That we make plaine demonstrations of distrust in maintaining our cause And that hée prooueth first For that diuers bookes written in English by papists were forbidden by proclamation Secondly For that by a statute it was made death to reconcile men or perswade them to the Romish faith Thirdly for that Streite orders were set downe to restraine the resort of people to the papistes that are prisoners in Wisbich But if these be arguments of distrust then are the papists most distrustfull and fearefull to haue their matters come in scanning For they forbid all our bookes to be solde among them And if any disswade from poperie or talk against it it is present death Neither may any talke with prisoners in the inquisition As for our selues we are but too confident in these causes For there is no bald lousie friers book commeth forth but it is commonly sold in Paules church yard and any learned man may buy any of their bookes publikely Yea diuers simple soules not being able to iudge are often times deceiued by them So that it were fitting more care were had in this point But the true reason why our superiours haue forbidden English bookes popish perswasions and common repaire to popish prisoners is for that diuers simple soules not being so well able to iudge haue by such meanes béene drawne not only into leud opinions but also dangerous practises of which we should not offend if we did take more care then we do Finally he noteth that we cannot abide confession satisfaction restitution or the like which is true if by confession he meane auricular cōfession made in a priests eare and by satisfaction scourging a mans selfe or walking in pilgrimage with hope thereby to satisfie God for his sinnes and such like satisfactions and by restitution such summes of money as papists are enioyned in lieu of true restitution to parties offended to bestow vpon priests Iebusites and notorious traitors It is not long since these companions drew from a drie fellow a little before his death two thousand pounds with the which the Iebusites their consorts now make merrie But if order be not taken for such deuises to draw mony out of the subiects purses and to take away these means from traitorous practisers the same in the end will make this state very sorrowfull And therefore I doubt not but the magistrates and iudges will looke to that verie diligently In the meane while I hope I haue taken order with this Relators lying obseruations CHAP. VII An answere to our aduersaries two petitions annexed to his former relation WHat successe our aduersarie is to hope for in his petition annexed to the Ward-word I hope may in part appeere by our answere And yet not expecting an answere he hath presumed to come to her maiestie with a new petition and to vs with another So copious and fluent he is in his libels and petitions a Homer Iliad ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is like a flye or rather because he speaketh so much for Spaniards a Spanish mosqueta that albeit she be beaten off from a mans bodie yet is bold to come againe and bite And b Non missura cutem nisi plena cruoris hirudo Horat. leaue as it séemeth he will not vntill like the horseleach he hath filled himselfe with some mans blood First he desireth that her Maiestie would be pleased to admit such a tryall heere as passed in Fraunce of late assuring vs that the same would be pleasant to her Maiestie and all other assistants and verie briefe and easie As if Parsons the Iebusite and rector of the English seminarie of traytors were now verie carefull to yéeld satisfaction and contentment to her Maiestie and subiects that not long c Anno. 1588. since ioyned himselfe to the Spanish armie that came against vs and in the interim that the Spanish fléete was expected and while our commissioners were treating of peace holpe to make print and diuulge the most infamous d A●lens letters to the nobilitie and people of England and Ireland libell against her Maiestie and her faithfull subiects that could be deuised or euer was set out in this kinde Furthermore euer since he hath béene busie either in stirring vp forrein enimies against vs or broching some treasonable practise against the state or writing seditious libels against one or other as appéereth by former proofes Nay when a certaine gentleman and one of the Spanish agents séeming more moderate then the rest disliked all practises for the murther of the Prince by the direction of Parsons others of his faction he had a cuchillada and dangerous blow with a falchion ouer the face as he was going to the church to heare masse An vnhappie masse might he call it if the blow had hit right He doth also much abuse his reader where he saith that the tryall will be briefe and easie and maketh a vaine brag offering himselfe to be the champion that must performe the challenge The first is euident for that they pretend so many falsificatious against vs and we haue so many false allegations and forgeries to charge our aduersaries withall and that most iustly that the examination cannot chuse but prooue long and difficult especially if they yéeld to vs that which they demaund themselues The second I thinke we shall finde true by experience For it is not Parsons I thinke that can performe all that is offered Nay little doth he vnderstand the galles of his owne cause that once dare obiect forgerie or falsification to others Beside that he is fitter to make a clerke to make libels and exhibit petitions then to make a good disputer to iustifie the popes broken cause In that he hath some prettie facultie in this we doubt of his abilitie His other petition is that some one or other would come forth against him and defend bishop Iewel Peter Martyr and M. Foxe whom hee purposeth as he pretendeth to loade with many and grieuous falsifications the points whereof we haue already e Chap. 4 noted and this I thinke is but a copie of his grimme countenance also and a Thrasonicall bragge For I do not thinke that he wil or dare put his cause vpon this trial Neither do I thinke that his consortes will come to an equall examination of all falsifications and coruptions passed on both sides for the causes that I haue f Chap. 1. alleaged Vnto both his petitions vntill further order be taken let him receiue this answere from me First that we very well like of such a triall here as passed lately in France For as the papists found themselues wronged or at least pretended to be wronged in M. Plessis his bookes so we doe say and offer to prooue that we are wronged nay that the whole world is wronged and abused by millions of forgeries and falsifications committed by Bellarmine Caesar Baronius Greg. de Valentia Suarez and their consorts yea by the popes of Rome whose sentences they hold to be infallible If then this pratling or rather scribling relator or any of his consorts do find himselfe agrieued with this assertion and offer as M. Plessis did in France being charged publikely with falsifying and corrupting authours by him alleaged I shall God willing either in publike schooles or els which is farre better in publike writing iustifie as much as I haue sayd and I take this to be the case of papists in England if they will obtaine that which M. Plessis desired in France Secondly I do offer my selfe partie do accept of Parsons his challenge do offer my self to proue that those men whom he challengeth haue dealt more iustly thē Bellarmine and Caesar Baronius and the rest of that side Nay I dare simply defend them against any crimination which this frapling frier hath to lay to their charge Let him begin when he dare In the meane while he may do well to answere the points deduced in the first chapter of this treatise wherein I haue charged not only priuate men but the whole synagogue of Rome with plaine forging and falsification and laid downe the particulars and not as the relator doth who hauing made a great bragge of falsifications shutteth vp his relation and iustifieth nothing Somewhat I had more to say to Parsons and to his associates the whole combination of them But I reserue it to some other time By this which alreadie is sayd I hope it will appeare that neither Iames Peron hath gained any thing against the Lord of Plessis nor Parsons hath reason to hope that he shall haue better successe against the Church of England God which is light truth grant all christians the light of his grace that they may not only sée the truth but also truly iudge what is truth and falshood And then I doubt not but it will appeare to them all that we are cleare of that crime which the aduersary imputeth vnto vs and that our aduersaries through the operation of errours beleeue lies and haue by all fraud and false dealing sought to oppresse the truth Laus Deo