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

is in the pallace of heauen neither may we suspect that he supposed that Christs body might at the same time be in earth Saint y Lib. 10. in c. 24. Luc. Ambrose saith that we touch not Christ with corporall handling but by faith and that we are not to seeke him on the earth nor after the flesh if we will finde him finally the scriptures and fathers do teach vs that Christ is so ascended into heauen that we doe not enioy him héere on the earth according to his bodily presence as I haue declared at large in my treatise against Bellarmine concerning the reall supposed presence of his body in the sacrament argument 21 The true church beléeueth that we are iustified by faith in Christ Iesus and not by the works of the law arbitramur iustificari hominem saith the z Rom. 3. apostle per fidem sine operibus legis Rom. 4. si qui ex lege haeredes sunt exinanita est fides this is the faith likewise of the fathers a Dial. 1. contr Pelag. tunc ergo iusti sumus saith Hierome quando nos peccatores fatemur iustitia nostra non ex proprio merito sed ex dei consistit misericordia and that we are not iustified by charitie or by our works it may be prooued by the testimony of saint b Epist 29. ad Hieronymum Augustine plenissima charitas saith he quae iam non possit augeri quamdiu hîc homo viuit est in nemine quamdiu autem augeri potest profectò illud quod minus est quàm debet ex vitio est ex quo vitio non est qui faciat bonum non peccet neither may we suppose where the fathers doe speake of iustice of workes that they meane any other iustice but such as declareth vs iustified and which without remission of sinnes cannot stand before God but the papists both beléeue and teach contrary as appéereth by the c Sess 6. actes of the Trent councell and friuolous disputes of d Lib. 4. de iustific c. 10. seq Bellarmine who endeuoureth to shew that man is able to fulfill the law and that our works doe iustifie vs. whereupon it followeth that contrary to the apostles intention we are iustified by the law if he say truely argument 22 The true church also beleeueth that we are not to boast or glory of our works and that the reward of sinne is death and that eternall life 's the gift of God Si Abraham ex operibus iustificatus est saith the apostle Rom. 3. habet gloriam sed non apud deum and Rom. 6. stipendium peccati mors gratia autem dei vita aeterna in Christo Iesu domino nostro likewise the scriptures shew that when we haue done all we can we are to acknowledge our selues to be vnprofitable seruants and that our sufferings are not woorthy of the glory that is to be reuealed and this the church of Christ also beléeueth and hath from time to time beléeued tua peccata sunt saith Augustine in Psal 70. merita dei sunt supplicium tibi debetur cum praemium venerit sua dona coronabit non merita tua and Hilary in Psal 51. non illa ipsa iustitiae opera sufficenrent ad perfectae beatitudinis meritum nisi misericordia dei etiam in hac iustitiae voluntate humanarum demutationum motuum non reputet vitia but the papists hold that we may trust in our works as appeareth by Bellarmines dispute lib. 5. de iustific c. 7. and say that all sinnes doe not deserue death and that eternall life is due for our works argument 23 The true church doth acknowledge no head of the vniuersall church but Christ alone which is also the Sauiour of his body Christ saith the e Ephes 2. apostle is the head of the church he is sauior of his body neither is the title of head of the vniuersall church due to Peter Peter the apostle saith f Lib. 4. epist 38 ad Joan. Constantinop Gregory is the first member of the holy catholike church and Paul Andrew and Iohn what are they but heads of diuers parishes and yet all are members of the church vnder one head Saint g De agon Christ in Psal 9. Augustine saith that Christ Iesus that is the mediator betwixt God and man is head of the church but this title of mediatour onely belongeth to our sauiour Yet the Romish church doth acknowledge the pope to be her head and h In gloss in c. vnam de maior obed Bertrand blasphemously saith that Christ had not beene discreet if he had not left a vicar generall behind him and this doth i Praefat. in lib. de pontif Rom. lib. 2. de pontif Rom. c. 31. Bellarmine very well allow and prooue it to be due to the pope is that congregation then the true church that hath either two heads or a head beside Christ Iesus argument 24 The true church is not built vpon the pope for the church was before there was either pope of Rome or chiefe priest among the Iewes but the church of Rome doth acknowledge the pope to be her rocke and her foundation as appeareth by Bellarmines preface before his treatise de pontifice Rom. and doth take the pope to be her foundation k Lib. 2. de pontif Rom. c. 31. Bellarmine among other the popes titles doth reckon this for one that he is fundamentum aedificii ecclesiae that is the foundation of the building of the church argument 25 The true church is Christs faithfull spouse Oseae 2. God speaking to his church saith sponsabo te mihi in fide the church also being Christes spouse harkeneth to him alone and of him is most dearely beloued en dilectus meus saith the l Cantic 2. church loquitur mihi surge propera amica mea columba mea formosa mea veni Cyprian saith that the church cannot be drawne to like of an adulterer adulterari non potest saith m De vnit ecclesiae he Christi sponsa incorrupta est pudica but the n Turrecrem lib. 2. c. 28. Aquin. in 4. sent dist 38. church of Rome doth acknowledge the pope of Rome to be her spouse and o Lib. 2. de pontif Rom. c. 31. Bellarmine doth mainteine that the pope is iustly entituled the spouse of the church and that this is not without the allowance of the pope it may appeare by the popes owne p C. intercorporalia de translat episc c. quoniam de immunit ecclesiae wordes where he challengeth this title of spouse to be due vnto him and yet I hope he will not say of the church sponsabo te mihi in fide nor propera amica mea columba mea nor doth the true church say of the pope en dilectus meus what then resteth but that the church of Rome should be the whoore of Babylon Apocalyp

tu nos ab hoste protege hora mortis suscipe argument 72 Neither did Christians in olde time chant such Letanies as now are vsuall in the Romish missals and breuiaries saying Sancte Michael sancte Gabriel sancte Raphael nor sancta Maria Magdalena sancta Agnes sancta Agatha nor omnes sancti sanctae intercedite pro nobis argument 73 In ancient f Vid. ordinem Rom. missals the praier memento for the dead is not in the canon the ancient fathers did neuer vse such a form argument 74 In ancient time it would haue bene thought very strange to pray in a tongue not vnderstood especially when the apostle g 1. Cor. 14. teacheth vs that it profiteth nothing argument 75 The psalter of our lady and her peculier offices are not to be iustified by ancient precedents argument 76 If any had bene taken praying to a stocke or stone he would haue bene condemned for an idolater but now papists commonly pray to images of wood and stone and to the crosse they say auge pijs iustitiam reisque dona veniam which although it may be thought sottish and sencelesse yet will they not haue it counted idolatrous argument 77 Christ forbadde vs to vse battologies or often repetitions in our praiers but the papists neither regarding his doctrine nor the practise of the ancient church in their psalter of Iesu repeat the name of Iesu infinit times they reherse also infinit Aue Mariaes and Pater Nosters argument 78 In the Missale of Salsbury the priest saith to the sacrament Aue. he boweth also to it contrary to the ancient churches practise argument 79 The Rosaries and beades of our lady containing 63. Aue Mariaes and 7. Pater Nosters which are now much reckoned of in Spaine and Italy as appeareth by the manuall of Geronymo Campos are but new tricks of late popes and superstitious priests to catch mony argument 80 In time past Christians were wont to entombe holy martyrs and to call vpon God at their tombes and monuments But of late time the blinde papists haue digged the saints out of their graues and thinke it religion to call vpon them and to kisse rotten bones and ragges yea sometimes which belong not to the saints to whome they are attributed argument 81 The papists also worship wicked men as George of Cappadocia an Arrian hereticke Thomas Becket an impure fellow and a traitor to his country h La fulminante Ieames Clement the murderer of his liege soueraine Campian and Sherwin and such as died in England for notorious treasons argument 82 Neither are they ashamed to call the sacrament their lord and god as appeareth by the words of Alane in his treatise de sacrific euchar c. 41. and Bristow in his 26. motiue which they cannot iustifie by testimony of antiquity argument 83 They also worship the sacrament with diuine honour as if God and the sacrament were one person the priest after consecration doth adore it as it is in the rubrike of the i Missal Rom. missal and boweth his knee vnto it they hang the sacrament vpon the altar with light before it and cary it about with lightes and bells and great solemnity all which Robert Parsons will not proue to be practised by the ancient church of Christ nay when he goeth about it he shall finde that the principall authors of this idolatry were Honorius the 3. Vrbane the 4. and Clement the fift men of late time and leud stampe argument 84 To the crosse they say ô crux aue spes vnica and venite adoremus as is proued by the Romish portesse sabbat in hebd 4. quadrages and booke of ceremonies and pontificall in die parasc neither are they ashamed to confesse that latria or diuine worship is due to the crosse albeit all antiquity abhorred such grosse idolatry argument 85 They worship the images of god the father of god the sonne and god the holy ghost and the whole trinity with latria or diuine worship as may be gathered by their practise by the decrée of the conuenticle of Trent the 25. session by the testimony of Suares in 3. part Thom. tom 1. disp 54. sect 4. and of vellosillus in aduertent in 5. tom Hieronym ad 10. quae sit which the ancient fathers neuer did nay the idolatrous second councell of Nice allowed not this supreme worship of Latria to be due to any images argument 86 Gregory the first in a certaine epistle to Serenus declareth that albeit images are not to be broken downe and vtterly abolished out of churches yet they are not to be worshipped Epiphanius vtterly condemneth the hauing of them in churches and to that effect the councell of Eliberis in Spaine made a solemne k Can. 36 act Placuit say the fathers of that councell picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietibus depingatur but now the papists not onely place them in churches but also adore them and worship them argument 87 Antiquity neuer burnt incense to images nor kissed them nor bowed downe to them nor said their praiers before them for that is repugnant to the second commandement and is derogatory to Gods honor but the papists now doe all this and thinke it piously doone also argument 87 In ancient time Christians serued God in spirit and trueth according to the saying of our sauiour Iohn 4. but the religion of papists consisteth in eating of redde herrings and salt fish in abstinence from flesh and white meats in knocking knéeling greasing shauing washing ducking crouching crossing and such like outward ceremonies argument 88 The ancient fathers did neuer take the bishop of Rome to be head or foundation of the church for well they remembred that our Sauiour Christ is the head of the church and Sauiour of his body and l 1. Cor. 3. that no man can lay other foundation then that which is laid which is Christ Iesus and that the church is built vpon the apostles and prophets Christ Iesus being the corner stone but vpon apostles and prophets because they preach vnto vs Christ Iesus but the papists now teach that the pope is both the foundation and the head of the church for that doth Bellarmine teach in his preface before his bookes de Pontifice Rom. and in the second booke chap. 31. of that treatise neither doe I thinke that any papists will denie it argument 89 Neither did they call the pope in ancient time the spouse of the church for that doeth onely belong to Christ adiunxi vos vni viro saith the apostle 2. Corinth 10. ad exhibendam virginem castam Christo but the papists m C. vbi periculum de elect in sexto doe not sticke to call the pope the spouse of the church and Bellarmine of his liberalitie doeth giue the pope that title lib. 2. de Pontif. Rom. c. 31. and the pope like a good fellow taketh the same to himselfe c. quoniam de

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

the Apostles and diuers of the Easterne and Africane churches and others not subiect to the Pope are saued and I hope the papists will not deny but they are saued If they doe I hope we may say their denyall is a damned denyall falsification 21 The same Boniface also affirmeth most vntruely that the Pope cannot be iudged of any but God but the Emperour he beléeueth may be iudged by the Pope That he speaketh vntruth in both these points I haue shewed in my bookes de Pontifice Rom. and de coneilijs Histories also report that diuers popes haue béene iustly deposed by councels and emperors as for example Iohn the 12. Iohn the 23. Eugenius the fourth and others but that the Pope did iustly depose the emperour we reade not For men of great excellency haue condemned the fact of Gregory the 7. Paschalis Gregory the 9. Innocent the fourth and others that attempted to depose the emperor But we reade not of any man that euer allowed it but such as were hired to commend all the popes rebellions and practises falsification 22 Clement the sixt saith that Christ shed more bloud then was sufficient for the redemption of the world C. vnigenit●… extr de poen● remiss and that the ouerplus was laid vp in a treasurie for the Popes to bestow for remission of temporall punishment He telleth also a tale of the image of Christ that appeared on the wall of the Church of our Sauiour built by Constantine Matters if not blasphemous yet very vntrue for not the shedding of bloud absolutely but the death of our Sauiour was the satisfaction that was to be paied for the sinnes of the world Secondly Christ died not nor shedde his bloud that the Pope might make saie of it by his indulgences as is his fashion but that euery one that beléeueth on him might haue remission of sinnes and be saued Which beliefe cannot stand with the popes dispensations and indulgences Thirdly the fable of the apparition of this image would be proued or els it may easily be proued that it is a false fable deuised of idolaters for iustification of their abhominable idolatry To relate all the lies that are set downe in the Latine Italian Spanish and English legends would require a great volume Baronius hath set out nine or tenne volumes of legendarie lies Yet hath he not comprised the one halfe of them that are contained in the legends I will therefore onely giue you a taste of a fewe that you may the better iudge of the rest falsification 23 In S. Andrewes legend set downe partly in the Breuiary we reade that he being brought before Aegeas the proconsul of Achaia did most fréely reprehend him and that he should say ego omnipotenti deo qui vnus verus e●… immolo quotidie non taurorum carnes nec hircorum sanguinem sed immaculatum agnum in altari Which words are not found in any authenticall writer no nor in Abdias albeit not authenticall Beside that the name of Aegeas is rather greeke then latine But in those times the Romaines made no Gréekes proconsuls When Andrew came to the crosse he is reported to haue said ô bona crux which is no apostolicall spéech neither can it be found that in any authenticall writer the Apostles are said to haue sacrificed an immaculate lambe vpon the altar Finally the legend saith that his body was translated first to Constantinople and then to Malphi in Italy and that his head was brought to Rome in Pius the second his time Matters méerely forged and by the illusions of Satan beléeued for the establishment of the worship of Saints falsification 24 In the legend of Nicolas it is said that being an infant euery wednesday and friday he refused to suck his nurfe vntil night ●… bre●ar Me●s decemb and that being farre distant he appeared to Constantine and so threatned him that he deliuered three tribunes which by calumnious accusations he had condemned to death But these are matters not onely false but also incredible for neither doe infants vnderstand what is fasting much lesse lawes of fasting nor can a mans body being in Lycia as was the body of Nicolas appeare at Constantinople nor can men vnderstand the prayers much lesse the thoughts of men being absent vnlesse God reuele them of which here is no mention falsification 25 Lucia a mayden of Syracus● by one Paschasius gouernour of that Iland In breu Rom. is said to be much importuned to sacrifice to idoles But not preuailing he purposed to send her to the stewes and a man would thinke he did what he purposed but see what happened Shee stood so immoueable that no force could mooue her nor fire pitch nor rozine nor boyling oyle hurt her as it is in the legende But these reportes séeme vtterly false and destitute of all proofe nay we doe not reade of any such gouernour of Sicile in Dioclesians time falsification 26 Antony and Paul the eremites are in the Romish breuiary said to haue bread brought them by a crowe Mense Ianuar. in festo Paul● We doe also reade that Antony saw Paul●s soule caried by angels into heauen Finally they tell vs howe Antony wanting meanes to digge a graue to bury the corpes of Paule in two Lyons did digge a hole capable enough of a body Nay it is said that they did mourne at his graue so they plaide the partes and did the office both of the Sexten and of Mourners But these fables as they are contrary to all reason so they are destitute of all proofe out of antiquity Neither is R. Parsons able to shew how soules may be seene or lyons can mourne Further 3. Reg. 17. beside Helias we reade of none fedde in such extraordinary sort by Rauens Owlyglasse therefore may doe well to alleadge as good authority for the feeding of Paul and Anthony by a crowe in the wildernesse as we can for the feeding of Helias by Rauens and then he shall discharge the Romish synagogue of suspicion of telling vntruth falsification 27 Daemones ita contempsit Antonius saith the Romish breuiary vt illis exprobraret imbecillitatem that is In fest Anton● Antony did so contemne diuels that he reproched them with their weaknesse But holy men mentioned in scriptures did not so therefore it is not likely that so holy a man would digresse from their footsteps Neither is it likely that they were so afraid of him as is reported or that he gathered monkes together and gaue them that rule that now goeth vnder S. Anthonies name for these are legendicall fables destitute both of proofe and probability falsification 28 They tell vs also most improbable tales of Prisca Agnes Agatha Catharine and other Saints Our legends report wondrous matters of S. George that killed the Dragon but the Romanists are ashamed of S. George and leaue his legend out of the breuiary The like fables are tolde of S. Christopher and yet the papists are not able to shew that euer there was a

obseruation againe desire me to procure him a free conference but what shall that néede when I yéeld him more then is desired Notwithstanding if he thinke to winne any thing at my hands by conference let him procure me first a frée conference at Paris and Salamanca and I doe promise to procure him a frée conference at Cambridge and Oxford In the meane while I pray him I prouoke him I by all means vrge him to answere in writing such lies as I auerre his consorts to haue made and to cleare the Church of Rome and her principall proctors of such notorious falsifications as I say they haue committed If he be not able as indéede I take him to be altogither vnsufficient let Robert Parsons Frier Garnet or the Archpriest answere and maintaine the quarrell which this idle compagnion hath begun And let them set their names to their writings and come foorth with bare faces that wee may know what they are we deale with and not as hitherto fight with N.D.E.O. and such like hollowe fellowes and meere shadowes If not let them assure themselues I wil by publike writing discouer such a packe of impostures lies falsifications villanies and treasons committed by Rob. Parsons and his consorts that they shall wish Owlyglasse hanged that first prouoked me and beganne this quarrell I will also make it knowne that they are so guiltie that they cannot answere His second obseruation is that no credit is to bee giuen vnto me concerning matter of fact because in matters of faith and learning as he saith I make no scruple to corrupt and vse broad falsification But his collection is so childish and foppish that his owne clients if they list may sée that he knoweth not what concerneth fact and what concerneth faith and learning that distingusheth learning from matter of fact as if no learning were required of Ro. Parsons to discusse matters of fact and would make f●ith and learning both one as if his consorts that take themselues to be learned were also faithfull christians and teacheth that the controuersie concerning falsifications and vntruthes obiected by him toucheth faith and not fact as if we did not as well contend about matter of fact as faith in this idle quarell begonne by our aduersarie and wherein the state of the mayne controuersie is whether I haue spoken vntruth or not and whether I haue falsified any authors alledged by me or not Secondly if no credit be giuen to those that tell lyes and falsifie authors as Owlyglasse affirmeth then by his sentence we are not to beléeue either the pope of Rōe or his agents the most notorius lyers falsifirrs that euer the world sustained Againe if no credit be to be giuē vnto my discourse concerning the packing trechery of his consorts why doth he not answere me and conuince mee of vntruth And what reason hath he to desire his readers not to beleeue that which himselfe is not able to controule Is not such a bald compagnion ashamed to take to him as much authority as the Pope that all the generation of antichriste is to beleeue vpon his owne bare word Thirdly if all his idle obiectiōs concerning pretended corruptions and falsifications he so cleared as that I looke for no more answere of so nastie a disputer as this Owlyglasse is then it can be no credit for him to cry so loud or to vse these odious and slaundrous termes of corruptions and falsificatiōs but he ought rather to looke downe vpon his owne and his consorts filthy factes then to pinche at others mēs faultes Fourthly if the papistes his clients be so cleare as he maketh them why doth he not answere for them playnly and honestly refuting euery point of my charge If they be guiltie why doth he not rayle a spirt at Rob. Parsons that so foolishly brought them forth to this triall and there left them to speake for themselues Fifthly if he list not to excuse any Papist for the cariage of his life as he confesseth what reason hath he to blame me if I vpon so iust occasions giuen me by that rinegat and false traytor Rob Parsons haue toulde them some parte of their faultes Sixtly if he will not haue my verdict admitted against his clients though conuinced by playne euidence witnesse he hath no reason to require that the verdict of Robert Parsons a most notorious and infamous libeller and a knowne and professed traytor and an infamous person conuicted by his owne wicked and treasonable writings and by the testimony of his owne consorts or the accusations of such libellers as Owlyglasse and such worthlesse and namelesse fellowes should be admitted or receiued Againe if he wil haue nothing to be affirmed without authenticall testimony proofe then must he and his malicious mates forbeare to send forth so many vaine and fabulous pamphlets 7. Further if hee charge me hereafter with wilfull and witting falsification as he sticketh not very boldly and often to doe then must he proue first falsification then this quality of wilfull knowledge wherof hytherto he hath done neither againe if I obiect that to him which he cannot deny then modesty would require that he should confesse shame force him not to defend any more matters knowne notoriously to be false 8. If hee take to himselfe and his consorts the name of Catholike Church and will néedes charge me with a setled malice and desperat resolution against the Catholike Church he must proue two thinges First that Popish religion is the ancient catholike religion and next that I oppugne the catholike faith Vnles he doe this his reader will take him for a lewd begging compagnion that taketh that for granted that is in controuersie and we must accompt him for a paltry fellowe that is not able to answere our arguments whereby we proue that Popish religion which we refuse is neither catholike nor ancient 9. If boldly and falsely he will denie that our faith hath had continuance and succession from Christs time and challeng both to himselfe he must then deny that the faith taught in the Apostles créede and established in the fowre first general counsels and contained and grounded vpon the holy canonicall scriptures hath alwayes continued since Christs time and hath had continuall succession vntill our dayes And to prooue the Popish faith he must shew that the Apostles taught and that the holy fathers beléeued First that Christ had a body inuisible and impalpable and that might be in heauen and earth and many distant places all at one time secondly that Christs body did not fill the place wherein it was 3. That accidentes may subsist without foundation or subiect 4 that préestes may celebrate masse without communion 5 that the préestes may take away the cuppe of the newe testament from Gods people 6 that christians are to worship the crosse and the sacrament with Latria or diuine worship 7 that the préest doth offer vp the true body and bloud of Christ to God the

Father for the sinnes of quicke and dead 8 that christians are iustified by greasing which they call extreme vnction and by all other Romish sacraments 9 that the Diuell is coniured out by the blasphemous Romish exorcismes 10. that the pope is head and monarch of the Church 11 that it is sinne to eate flesh vpon imbre dayes 12 that the popes decrées are the foundation of the faith and other such like points of popish doctrine 10. If hee be not able really and playnly either to iustifie his owne cause or to disproue ours as he walketh by night himselfe so he may do well to keepe his conceits secret and to talke of them by night rather then by day credit he can winne none by his vaine babling rayling or lying Finally either let him acquit himselfe like a braue fellow or els desist from his odious termes of odious stuffe paued faces desperat dealing treachery legerdermain Pag. 86.87.82 false packing crafty conueyance filthie fardle of fowle lyes and such like And let him not thinke that he shall winne any thing with such courses For nothing can be deuised more odious and desperate then the cause of the wicked préestes of Baal Neither did euer any sect vse more cogging iugling or lewd impostures then the Papistes to conclude this point nothing is more easie thē to declaime against the Pope and the préestes of Baal and their impostures fraudes vilenyes superstitions trecheries blasphemies and all their abominations I would therefore aduise this paltry fellow to beware that he giue me not iust occasion to take the like course against his consorts I assure him I shall make all the packe of them infamous to posteritie In the second obseruation he saith further that hee will touch one lye of mine and that he saith is knowne to be one both to Spayne and Italy But vnlesse Spayne and Italy doe vnderstand English in which toung I wrote it can hardly be knowne to these two countries vnlesse by Spayne and Italy he vnderstand bastardly and vnnatural rinegat English which are either Italianated or turned Turke or Spanish beside that it must néeds be a strangelye that hath filled two so great contries and not vnlike their phantasticall corpus domini that is really in Spayne and Italy and euery altar as the Papish fansie at one time Let vs therefore heare him tell this wondrous lye and by his testimony the only lye of all my booke set out against these lying and traytorous wardeword Page 84. framed by Robert Parsons He saith that I affirme that Cardinall Allen was in the Spanish armado he should say armada in the yeare 1588 and that I repeat it diuers times and namely as he quoteth in the margent reply p. 61. p. 98. 110. But what if I did not once name the Spanish armada when I talke of Allans comming against his contry was not this lying companion armed with a Vizor of impudency where he talketh of lying to lye so grossely I hope his best frends will not deny it well then let vs sée what my words are that Owlyglasse taketh hold on I say in my reply p. 62. that anno 1588. diuers rinegat English and among the rest Cardinall Allen came with the Spaniardes to fight against their countrie I say againe pag. 98. that Cardinall came with the Spaniardes anno 1588. With fire and sword to destroy this lande In my challenge p. 110. I say cardinall Allen and not so little as a hundred preistes came with the Spanish army And out of these words he gathereth that I say he was in the spanish armada but he was blind that could not sée that there is great difference betwixt an army and an armada that signifieth a fléete betwixt the Spanish forces and the Spanish fléete And a great wonder it is that an hispaniolized english masse préest should no better vnderstand either spanish or English Although then it were true that Cardinall Allen was not in the fléete yet was he to come with the Spanish Armie Neither is there any vntruth in my wordes as appeareth by the testimony of Allen himselfe in his wicked libell to the nobilitie and people of England and Ireland where he writeth thus I hope euerie man will beleue Allen himselfe and his owne words before the base fellow our aduersarie that was not priuy to all his treasons Thus much my good Lords and deare friends I haue thought good to forewarne you of the whole cause of these present sacred warres and of his holinesse and Catholike maiesties sincere intention therein both their incomparable affections towards our nation whereof I could giue you farre more comfortable intelligence if I were personally present with you as I trust I shall be verie shortly For that is fully meant by his holinesse and by his maiestie and of me so much desired that euerie short day seemeth a long yeare till I enioy you in our Lord. Note I pray you that by the Popes speciall appointment and the king of Spaines good liking that vnnaturall Cardinal was to come with the Spanish army against his countrey Note also how much this traytor desired this inuasion and howe that he thought euery short day a yeare vntill it was accomplished He saith also that the Pope preferred him to a high function intending to send him as his legat with full commission and commandement to treate and deale from time to time as well with the states of the Realme as with his holinesse and the kings maiestie for the sweeter managing of this godly and great affaire Doe you not sée and is it not plaine by the Cardinals owne confession that this swéete Cardinall was appointed a principall commander in that swéete action wherin he swéetly intended to cut our throates And yet this sowre varlet in sowre termes giueth me the lie for making him one of these inuadors that meant to destroy this our natiue countrey which all honest men of which Owlyglasse is none with all their power ought to defend against such traitors as Allen was But saith Owlyglasse Card. Allen was neuer out of Italy but eyther at Rome or at Grotta Fe●rata Suppose he were not yet might he be of the party and so farre engaged as I related for the Spanish forces and army was not then drawne togither but part was in the lowe countries and France and no small parts yet remaining in Italy and Spaine And certes if the Cardinal was not come in person to the army yet was he of the army and to come with it as appeareth not onely by his owne wordes but also by the testimony of many others that well knew it and in not comming he was to be taken as a desertor and so to be punished But that he that was in the way towards England and when he heard of the discomfiture of the Spanish fleete turned aside to wéepe at Grotta Ferrata deseruing rather to be strangled as a traytor in Cauea Ferrata then to take the fresh ayre