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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	blood_n	sacrament_n	shed_v	7,504	5	9.6449	5	false

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

1.7 out of whose cup the nations of the earth haue drunken so many abominations and that the pope should be the louer and spouse of this adulterous and vnchaste congregation argument 26 The true church of Christ is not necessarily tied to the obedience of the church of Rome nor neuer was subiect to his decretaline lawes quae sursum est Hierusalem saith the q Galat. 4. apostle libera est quae est mater nostra so likewise are her children for it is a rule of law if the mother be frée so likewise are her children but the church of Rome is necessarily tied to the obedience of the pope r C. Vnam sanctam extr de maiorit obed Boniface the 8. determineth that it is a point necessary vnto saluation to be subiect to the pope and ſ Lib. de eccles milit c. 2. Bellarmine doth exclude all out of the church of Rome that liue not vnder the subiection of the pope finally it is the common opinion of all papists that such as acknowledge not the popes authority are t Ibidem c. 5. schismatikes is it not then manifest that those that liue vnder the slauery of Antichrist are not the true church argument 27 The church of Christ hath but one iudge and lawgiuer that is able to saue and destroy soules vnus est legislator index saith saint u Iacob 4. Iames qui potest perdere liberare but the church of Rome doth acknowledge the pope for a supreme iudge and lawgiuer and hold that his lawes are of power to binde the conscience as Bellarmine teacheth his disciples lib. 4. de pontif Rom. c. 16. and that is the common opinion of all casuistes and the ground-worke of those that worke on mens consciences can this then be the true church that liueth in such bondage argument 28 The true church neuer commanded christians to make publike confession of their sinnes to the virgin Mary to the archangell Michaell to saint Iohn Baptist or to the holy apoples Peter and Paul and to all the saints of heauen the confessions of saint Augustine are extant and to be séene so likewise are there diuers confessions to be found both in the writings of the fathers and publike liturgies and yet can we not finde any of this nature nay in the forme of the masse prescribed by x Ordo Rom. cap. de forma celebrat missae an ancient order of the Romish church we do not finde that forme of confession that is now vsed neither can Robert Parsons or Bellarmine or any of that faction shew that any christian was wont to say confiteor deo omnipotenti bea●ae Mariae semper virgini beato Michaeli archangelo beato Ioanni Baptistae sanctis apostolis Petro Paulo omnibus sanctis do they not therefore that vse this forme in al their masses shew that they are not the true church that ioine angels and saints with God and séeme to confesse that they know our sinnes and that they are our iudges and haue power to pardon our offences argument 29 Christs true church reteineth no sacraments but such as Christ first instituted and are declared in the apostles writings and that may be prooued by Iustines 2. apology directed to Antoninus by Dionysius supposed to be the Ariopagite and all ancient formes of liturgies for we doe not reade in any of them of more sacraments than two but the popish congregation hath made euangelicall sacraments of matrimony order and penance of which the first two were instituted in the olde testament and the third is an act alwaies necessarie for obteining of remission of sinnes but neuer accounted a sacrament as wanting a sacramentall signe and also ●ormall institution they haue also made sacraments of confirmation and extreme vnction and giuen them both signes forms which notwithstanding were neuer knowen in ancient time are they therefore not likely to prooue a new church that haue instituted diuers new sacraments argument 30 The ancient and true church of Christ neuer beléeued that matrimony and order conteined grace in that sort which the papists teach neither did they beléeue to obteine iustification through confirmation and extreme vnction but the popes church beléeueth that these sacraments doe conferre grace ex opere operato and that héerein they differ from the sacraments of the old law for that the new sacraments doe worke iustification and not the old the first is apparent by Bellarmines discourse de sacrament lib. 2. c. 3. sequent the second by his dispute lib. 2. de sacrament c. 12. sequent neither will any papist deny this let them then shew how men may be iustified by greasing and crossing in extreme vnction and confirmation or else they will appeare to be strangers to Christes church argument 31 The ancient catholike church did y Can. apost 10. concil antioch c. 2. excommunicate such as cōming to church departed before they receiued the communion qui non perseuerauerint in oratione vsque dum missa peragitur say the canons necsanctam communionem percipiunt velut inquietudines ecclesiae mouentes conuenit cōmunione priuari the Romanistes themselues also C. peracta dist 2. de consecrat doe confesse that this was the ancient practise of the church peracta consecratione saith Anacletus omnes communicent qui noluerint ecclesiasticis carere liminibus sic enim apostoli statuerunt sancta Romana tenet ecclesia the same is also confirmed by the testimony of Iustine Martyr apolog 2. of Dionysius de eccles hierarch and other ancient fathers but the church of Rome now doth take them for good cacolickes that will come to masse and looke on She doth not certes excommunicate any for not receiuing the communion doth it not then appeare that the Romish church is not the church of Christ argument 32 The church of Christ did neither vse nor thinke it lawfull to reserue the eucharist in pixes ouer euery altar nor to cary the same about with procession nor to light candles before the pixe nor to bury together with dead bodies either the sacrament of Christes body or the chalice our sauiour Christ z Matth. 26. Luc. 22. 1. Cor. 11. said accipite comedite bibite that is take eate drinke and so forth and the apostles and first christians did receiue and not kéepe the sacrament in pixes but the church of Rome doth quite contrary argument 33 The true church neuer prohibited those that receiued the sacrament of Christes body to receiue the cuppe also neither did good catholickes abstaine from the cuppe hauing rerceiued the sacrament of Christes body a Serm. 4. de quadrages Leo saith they were Manicheyes that receiuing the sacraments tooke the body of Christ but in no wise would drinke the blood of our redemtion and this act he affirmeth to be sacrilegious Gelasius also saith that it is plaine sacrilege to diuide one and the same mystery and receiuing a portion of the sacred

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

body and this is my blood gaue a sacrament of his bodie and blood and not that body that sat at the table nor the blood that was in the veines of his body l Lib. 4. contr Marcion Tertullian saith that Christ made the bread which was deliuered to his disciples his body by saying this is my body that is the figure of my body and likewise saint m Contra Adimantum c. 12. Augustine affirmeth that Christ doubted not to say this is my body when he gaue a signe of his bodie and that this is the catholike faith concerning this sacrament I haue at large declared in a treatise of the reall presence of late published against Bellarmine which Robert Parsons may doe well to take notice of argument 50 They anathematise all those that shall affirme that the substance of bread and wine remaineth in the sacrament after consecration n Concil Trid. sess 13. and that shall dare to deny transubstantiation which curse lighteth not on vs onely but vpon the apostle saint Paule who after the words of consecration speaking of the sacrament saieth let a man examine himselfe and so eat of this bread and drinke of this cup. it falleth also vpon all true catholikes that according to our Sauiours wordes shall call the cup being consecrate genimen vitis o Aduers Iudaeos Tertullian saith that Christ called bread his body Saint Hierome in a certeine epistle to Hedibia saith that the bread which the Lord brake and gaue to his disciples is the Lords body this is also saint Augustines iudgement c. qui manducant de consectat dist 2. and Theodorets in his first dialogue and diuers others that affirme that the pronoune Hoc in these words hoc est corpus meum doth demonstrate the bread finally vnlesse the papists grant that the bread remaineth in the sacrament after consecration they must néedes grant that Christ hath a body impalpable inuisible and that may be in all altars at once and yet filleth no place and such a body as neuer man had before nor euer shall haue héereafter argument 51 p Sess 13. concil Trid. c. 5. They anathematise those that shall affirme that the principal fruite of the eucharist is remission of sinnes which falleth vpon all catholikes that shall beléeue these words of q Matth. 26. Christ this is my blood of the new testament which is shed for many for remission of sinnes argument 52 They do also bitterly curse all such as shall say that Christs body in the sacrament is not to be worshipped r Concil Trid. sess 13. c. 6. with diuine honour or that shall condemne the feast of corpus Christi or the popish fashion in carying about the sacrament and yet neuer true catholike did so worship or cary about the sacrament as papists doe our Sauiour said take eat and not fall downe and worship or cary about this sacrament or put it in a pixe the disciples they did also as our Sauiour Christ commanded and the ancient church as appeareth by all the ancient liturgies did communicate and not worship the sacrament as their Lord and God according to the stile of the Romanists argument 53 ſ Ibid. c. 8. They doe anathematize all them that hold that Christ is receiued in the sacrament spiritually and not otherwise which toucheth saint Augustine and all catholikes he t Tract 25. in Ioan. saith vt quid paras dentem the rest say that Christs flesh is meat of the soule and not of the body cibus mentis non ventris argument 54 They do also u Sess 22. anathematise such as deny the body blood of Christ to be really and properly offered vp in the masse for an externall and propitiatory sacrifice for quicke and dead and say that the eucharist is a memoriall of Christes sacrifice on the crosse but the apostle Heb. 7. 10. teacheth vs that Christ his sacrifice was to be offered vp but once and that he left no successours behinde him to offer this sacrifice * De demonstr euangel lib. 1. Eusebius also saith that our sacrifice is the memoriall of Christ his sacrifice and this also Chrysostome vpon the epistle to the Hebrewes cléerely demonstrateth argument 55 They do offer sacrifice for the dead and in honor of the virgine Mary and of saints likewise do they offer Christs body as they say for faire weather for peace and what they please but this shall not Robert Parsons be euer able to shew to haue béene practised by catholikes nay of such deuices there is not any signe or suspicion in ancient liturgies but of the contrary rather argument 56 Ancient catholikes resorting to church y Can. apost 9. 10. departed not before they receiued the communion but now the priest eateth and drinketh all and sendeth away Gods people emptie argument 57 Christ instituted the sacrament of the Lords supper in both kinds and so Christians receiued it in ancient time as the doctors assembled at Constance confesse and yet they decrée that beside the priest that doth minister all the rest shall content themselues with one kinde argument 58 Catholikes do not beléeue that priests administring the sacrament worke woonders but the papists beléeue that they worke diuers miracles making one body to be in many places and accidents to subsist without subiect and an humane body to be in a place without filling the place of a body argument 59 The z Hebr. 5. 7. apostle telleth vs that Christ onely is a priest according to the order of Melchisedech and this all catholikes beléeue but papists beléeue that euery greasie and polshorne priest is a priest after the order of Melchisedech yea although as they suppose he offereth neither bread nor wine as did Melchisedech argument 60 Christ taught vs to pray to the father in his name and so did all true catholikes in ancient time but now papists pray to Christ in the name of our Lady and of saints as if we were not to approch to our Mediatour without the mediation of others to the virgine Mary they pray thus a In breuiar Aue maris stella Dei mater alma atque semper virgo foelix coeli porta solue vincla reis profer lumen caecis in the Romish breuiary they call her dulcem amicam Dei in the missal of Sarum per te mater say they aboleri filiorum flagitamus crimina nósque omnes introduci in sempiterna paradisi gaudia as if the holy virgine had power to remit sinnes and were the gate by which we enter into heauen argument 61 Catholikes neuer vsed to bow themselues before stocks or stones or to pray before them are they then catholiks which like to the b Hierem. 2. idolatrous Iewes say to a stocke thou art my father and to a stone thou hast begotten me which set light before those that can not sée and crie before those that can not heare and say c

body was taken vp into heauen the apostle Peter also Act. 3. declareth that the heauens must conteine him vntill the time that all things be restored and this the ancient fathers which the aduersaries will not denie to haue béene good catholikes doe cléerely expresse according to his diuine nature saith i Tractat. 33. in Matth. Origen he is not absent from vs but he is absent according to the dispensation of his body which he tooke Saint k Lib. 10. in Luc. 24. Ambrose saith that we are not to seeke Christ either on the earth or in the earth or after the flesh if we meane to finde him Saint l Tractat. 50. in Ioan. Augustine saith he hath caried his body into heauē although he hath not withdrawne his maiesty from the world m Homil. 21. in euangel Gregory the first also doeth plainely affirme that Christ is not heere on earth according to the presence of his flesh the flesh of Christ saith n Lib. 4. contr Eutych Vigilius writing against Eutyches when it was on earth surely was not in heauen and now because it is in heauen certeinly it is not on earth neither did euer any catholike father teach otherwise are the papists then catholikes trow you that contrary to the catholike fathers and catholike faith teach that Christes true bodie is both in heauen and in earth and vpon euery altar at one time and doe you call them catholikes that affime that Christs true body properly may not onely be touched and receiued into mens mouthes but also deuoured of dogges and mise and other beasts that eate consecrated hostes argument 18 All true catholikes firmely beléeue that their sinnes are forgiuen them for Christes sake and that they shall obteine eternall life according to these two articles of the Créed I beleeue the remission of sinnes and life euerlasting for as the apostle saith Heb. 6. God hath promised and sworne that we should haue firme comfort and saint o 1 Iohn 5. Iohn saith these things I write vnto you that beleeue in the name of God that you may know that you haue eternall life and whosoeuer beléeueth not this as p Ibidem he testified maketh God a liar The apostle q Rom. 5. Paule saith that he that is iustified by faith hath peace with God but what peace can we haue vnlesse we beléeue that our sinnes are forgiuen and that assuredly we shall obteine eternall life the sacraments also that are deliuered to euerie Christian are seales of remission of sinnes and of the promise of eternall life for by Baptisme we put on Christ that is we are made members of his body and partakers of his merits and in the Lords supper our Sauiour teacheth vs that the cup is the new Testament in his blood and that Christs body was broken for euery one that is a woorthy receiuer this doctrine is also confirmed by the examples of Abraham and the apostle Paule of Abraham we r Rom. 4. reade that he doubted not of the promise of God and that the same was imputed to him for righteousnesse the apostle ſ Rom. 8. saith that he was perswaded that nothing should separate him from the loue of God and this assurance of remission of sinnes and eternall life the catholike fathers teach vs. Si iustus es fide viuis saith t Serm. 4. de mortalit Cyprian si verè in Christum credis cur non cum Christo futurus de domini pollicitatione securus amplecteris u Ibidem againe he saith that we are not to wauer or doubt for that God hath promised vs immortality Saint x Serm. 2●… de verb. dom Augustine writing vpon these words thy sinnes are forgiuen thee saith it is faith and not pride to acknowledge what we haue receiued y Serm. 2. de anno●… Bernard saith that we haue no promise but by Gods fauour and that the spirit of God worketh this in vs that we beleeue remission of sinnes and this doe all true catholikes beléeue how then can the papists be catholikes that will haue men onely to hope for remission of sinnes and eternall life and that not without doubting or what are we to hope of the z Sess 6. doctors of Trent that prouounce them accursed that shall say that a man must certeinly beleeue that his sinnes are forgiuen him finally how shall we beléeue that those are true beléeuers that teach Christians not to beleeue remission of sinnes or eternall life but to doubt of both argument 19 All true catholikes beléeue that the faithfull presently vpon their departure out of this life are happy and enter into ioies that neuer shall haue end as the wicked and vnbeléeuers are presently to enter into euerlasting fire and begin to suffer endlesse paines these shall goe into euerlasting paine and the righteous shall presently possesse the kingdome of heauen prepared for them as may appeare by the sentence of our sauior Matth. 25. the a Rom. 8. apostle doth also plainly testifie that there is no condemnation to those that are in Christ Iesus the spirit of God doth likewise b Apocal. 14. pronounce them blessed that die in the Lord. and the reason is added for that they rest from their labours and this likewise is the faith of the catholicke fathers c Ecclesiast hierarch c. 7. Dionyse saith that the godly when they come to the end of their liues shall rest in Abrahams bosome and signifieth that there shall be no griefe nor sadnesse nor sighing d Quaest 75. Iustine Martyr holdeth that the soules of good men shall presently be caried into paradise both e Lib. 1. aduers haeres c. 2. Irenaeus and f Serm. de mortalit Cyprian likewise make onely two sorts of soules departed whereof the first are in blisse the second in paines and endlesse misery and that is also confirmed by the confession of our aduersaries in the canon of the masse where they pray for those that sleepe in a sleepe of peace but the papists teach that all that haue not satisfied here for temporall punishments must be plonged in the vnspeakable paines of purgatory and so after a time passe to heauen argument 20 All catholicks beléeue that Christ hath reconciled vs to his father and that he hath satisfied for our sinnes fully and perfectly the g Isay 53. prophet saith that we are healed by his stripes ipse volneratus est saith he propter iniquitates nostras attritus est propter scelera nostra disciplina pacis nostrae super eum we may therefore well accounpt them no catholicks that h Bellar. lib. 1. de purgat teach that Christians are to satisfie for the temporall punnishment of their owne sinnes either here or in purgatory the which is no where deliuered by the fathers of the church argument 21 True catholicks neuer made the image of God the father or the holy ghost nor did euer the godly

In offic beat Mariae to a woodden crosse increase in the godly righteousnesse and pardon sinners and also crux Christi protege me crux Christi defende me ab omni malo and which before the printed face which they call Volto santo pray thus Salue sancta facies impresta panniculo nos ab omni macula purga vitiorum atque nos consortio iunge beatorum argument 62 Catholikes beléeue that their sacrifices of praise are accepted through Christ but papists beléeue that Christes bodie is accepted through the mediation of the priest and of saints the priest in the canon beséecheth God to looke fauourably vpon the body and blood of Christ Supra quae saith he propitio ac sereno vultu respicere digneris and in the missal of Sarum on Batildis day they pray that God would accept their sacrifice viz. of Christes body and blood through the merits of S. Batildis vt haec munera tibi Domine accepta sint say they sanctae Batildis obtineant merita quae seipsam tibi hostiam viuam sanctam bene placentem exhibuit argument 63 Catholikes beléeue that the apostles and their successours receiued the keyes of the kingdome of heauen and power to binde and loose onely vpon earth but the papists beléeue that the pope hath receiued the keyes of the kingdome of hell and purgatory Damascen and other authors of Romish legends tell vs that Gregory the first deliuered Traians soule out of hel and euery pety pope thinketh he is abused if any tell him that he can not let out of purgatory as many as he pleaseth Commonly all papists pray for the dead that they may haue a place of rest giuen them and that their sinnes may be pardoned them as if sinnes might be forgiuen after this life argument 64 Catholikes neither worshipped saints departed nor their images nor the crosse of Christ Hierome in an epistle to Ripatius denieth that any creature is to be worshipped or adored d Lib. 22. deciuit Dei c. 10. Augustine sheweth that Christians did not worship martyrs nor erect temples in honor of them and saith that they gaue thanks and praise vnto God onely at their monuments ecclesia catholica mater Christianorum verissima saith e De morib eccles lib. 1. c. 30. he solum ipsum deum cuius adeptio vita est beatissima purissimè atque castisimè colendum praedicat nullam nobis adorandam creaturam inducens cui seruire iubeamur whereby plainly he excludeth the worship of Doulia f De obitu Theodosij Ambrose declareth that Helene finding the crosse worshipped not the crosse but Christ but the papists worship not onely the saints but dumbe images they say masses in honor of S. Francis and S. Dominicke and diuers other saints they knéele to images and burne incense vnto them finally they giue Latriam that is due by their owne confession to God only to the crosse to the crucifix and to the images of the Trinity argument 65 True catholicks neuer made the images of God the father or the holy trinity nor did thinke it lawfull to worship them with diuine worship but the papists both make such images and allow such worship to be giuen to them argument 66 True catholicks neuer had any psalter in honor of our blessed Lady nor vsed to say a hundred and 50. Auemariaes and after euery fifty Auemariaes one Creed and after euery tenne Auemaries one Pater Noster nay our sauiour expressly forbad his desciples to vse battologies and odious repetitions in their praiers But papists put great religion in our Ladies psalter and in their rosaries and often repetitions of the name of Iesu and of their Auemariaes argument 67 True catholicks neuer coniured salt nor holy water nor oile nor chrisme nor superstitiously sanctified candles crosses and images in such sort as the papists vse to doe neither did they grease stone alters or describe the Gréeke alphabet on the pauement of churches to be consecrated or abuse the scriptures as the papists doe in that act as may appeare by the formulary commonly vsed in such cases that ancient catholicks neuer vsed any such ceremonies it may appeare by the writings of the fathers and also in old rituall books for in them such formes of consecrations exorcizations and such abuses are not to be found argument 68 True g Iohn 4. catholicks worship God in spirit and trueth but the papists place most of Gods worship in externall ceremonies and vse in their worship a tong not vnderstood so that their praiers cannot procéed from the spirit nor be true nor catholicke argument 69 True catholicks neuer worshipped angels h Coloss 2. the apostle Paule doth expressly condemne the worship of them as Chrysostome Theodoret Oecumenius writing vpon the 2. and 3. chap. of the epistle to the Colossians do testifie the councell of Laodicea doth also prohibit the worship of Angels and Saint i De hares c. 39. Augustine numbreth the worshippers of Angels among hereticks Neither may we thinke that they were therefore condemned because they atrtibuted the creation of the world to angels but because they worshipped angels and as Chrysostome homil 7. in coloss 2. affirmeth thought we were to come to God by the mediation of angels and yet papists k Horae ad vsum sacrum pray to angels that they would protect them and driue diuils from them and open their sight they say also masses in their honor set vp lights to them make confession of their sinns to them and all this contrary to the practise of the ancient catholicke church argument 70 Our l Matth. 15. sauiour Christ teacheth that those worship God in uaine which worship him according to the doctrines and commandements of men and therefore all true catholicks haue had principall respect herein to the commandements and lawes of God but the Romish church doth wholy depend vppon the decretales of popes and vaine fancies of men their missals breuiaries offices and whole seruice procéedeth from no other fountaine argument 71 The m Psal 32. prophet declareth that they are blessed whose iniquities are forgiuen and whose sinns are couered and the apostle saith that being instified by faith we haue peace with god and this is the hope of all catholicks that Christ hath reconciled vs to his father and washed away our sinnes and paid a ransome for them on the crosse but this comfort papists doe take from vs that teach and holde that after our sinnes forgiuen we are to satisfie for temporall paines due for our sinnes either here or in purgatory and that such are there to sustaine great torments in which paines and place none but mad men can place felicity argument 72 Catholicks beléeue that through faith we are made partakers of Christs satisfaction the papists beléeue that the pope can apply them by his bulles both in purgatory and in this life according to his lawes argument 73 Catholicks beléeue that no man can satisfie for his