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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

obedience to parents and subiects from obedience to princes a Lib. 2. regest f. 109. apud Ioseph Vestan de oscul p●d pontif Gregory the seuenth in his dictates began first to broch these fancies and to declare Quod papa â fidelitate subiectos possit absoluere The canonistes continued and increased this wicked doctrine And now the Iesuites defend it and themselues drawe children to forsake their godly and Christian parents to créepe into a Sodomiticall cloister of monkes 12 Wée do now lately learne that vnder the commandement of sanctifying the Sabaoth is conteined the obseruation of all the feasts of saints canonized by the popes of Rome For so doth b Op. catech de 3. prae●●p c. 11. Canisius teach and that is now a common doctrine but certes very new 13. The precepts of the Romish church as they are called are but new deuises For if wée seeke all antiquitie wée shall not finde where the church of Christ hath cōmanded vs to kéepe this popes day and that popes day and to abstaine from worke on saint Francis and saint Dominikes and other canonized friers daies or where the same hath enioined Christians to heare masse or to faste Lent and imber daies and vigiles of saints and other tides according to the fashion of the church of Rome or to confesse our sinnes to Romish friers and priests or not to solemnise mariage on daies forbidden which now the c Short Catechisme and Canisius church of Rome doth kéepe more deuoutly then the lawes of God For these are those humane doctrines and voluntary worships deuised by mens owne fancies which our d Matth. 15. Sauiour Christ and the e Coloss 2. apostle condemneth The f D●ut 4. law of God also forbiddeth any such additions 14. It is not long since the Franciscane friers began to dispute That the virgin Mary was conceiued without original sinne which if they had affirmed of other saints they had runne into flat Pelagianisme Lately also haue papists begun to diminish the guilt of originall sinne In the councell of Florence vnder Eugenius the fourth they first determined albeit couertly that it deserued not Poenam sensus but onely Poenam damni and that is now their common opinion 15. They haue of late deuised a multitude of new sinnes as appéereth by the enchiridion of Nauarrus which are nothing but transgressions of their newe lawes And yet they doubt not to affirme that the regenerate may liue without sinne albeit contrary to all antiquitie Nay they make it sinne ofttimes to obey the lawes of God condemning those that will not worship saints stockes and stones and rotten bones and rags and which obey lawfull princes vnlawfully excommunicate by the pope 16. It is but a late fantasie that all men are to satisfie for the guilt of actuall sinnes for which they haue not satisfied in this life in purgatorie For Gregory the Dialogist albeit hée allow purgatorie for veniall sinnes yet hée hath not one word of these satisfactions Neither were the same determined before the councell of Florence vnder Eugenius the fourth 17. The rules of monkes and friers whereby they pretend that they follow euangelical counsels are also very new Hée that first brought in the orders of monkes into the westerne church was Benet of Nursia The friers were founded by Francis and Dominike The Iesuites had their patron Ignatius his rule allowed first by Paul the third And he is their founder and the ground of their antiquitie 18. The scholasticall diuinitie which is a mixture of fathers authorities philosophicall subtilties and papall decretals began from Peter Lombard some eleuen hundred yéeres after Christ The canon law began from the time of Gregory the ninth and this is the originall of their late diuinitie and lawe 19. a De verbo Dei Lib. 1. c. 3. Bellarmine saith That the new testament is nothing else but the loue of God shed in our harts by the holy ghost Which sheweth that the gospell and new testament of papistes is a new gospell differing from that of Christ Iesus For Christes testament was b Matth. 26. established by his bloud and is a couenant concerning remission of sinnes most especially but charity is wrought by the holy ghost in those that are already reconciled by the blood of the testament Chrysostome Theodoret and others writing vpon the second to the Corinthians chap. 3 Say That the spirite quickning is the grace of God that remitteth our sinnes And if charity were the new testament then Christ died in vaine For charity might then haue satisfied for all and established this new testament albeit Christ had not died which is most vntrue and blasphemous The perfection of the gospell they place In c Bellar. de monach c. 7. 8. 9. voluntarie pouerty abstinence from mariage and obedience to monasticall rules But this is a new perfection and a new gospell For Christes gospell neither commaundeth nor counselleth any to liue vnder monasticall vowes nor wilfully to make himselfe poore nor to forsweare mariage Neither did Christ euer account widowers or vnmaried men or wastefull giuers of their goods to monasteries or monkes more perfect then his apostles or other Christians 20. The holy apostle doth a Rom. 3. teach vs that we are iustified by grace and faith in Christ without workes and this he b Rom. 4. prooueth by the example of Abraham who albeit he was faithfull and the father of the faithfull yet was he not iustified by workes But the Iesuites and papistes speake of philosophicall iustice and say that none is iustified nor obteineth eternall life but by his workes and by charity 21. The distinction and doctrine of our First iustice and Second iustice and of Explicit and Implicit faith and likewise of Faith formed and Informed is all new and borowed rather from Philosophers then diuines Nay a great part of their faith standing vpon new decretals and the determinations of their Romish church is new and scarce yet setled séeing they are bounde to beléeue the future determinations of the church as well as those that are alreadie passed c Lib. 2. de pontif Rom. c. 12. Bellarmine saith It is a matter of faith to beleeue that the pope hath succeeded Peter in the gouernment of the vniuersall church The which the church neuer receiued albeit the popes flatterers haue gone much about to perswade it 22. That by congruitie a man may deserue grace and that men vnregenerate may dispose themselues to receiue grace by force of their frée will is both new and false if wée looke backe to Christes true religion The apostle saith that Without faith it is impossible to please God And Saint d De vocat gent. lib. 1. c. 3. Ambrose saith That without true religion that which seemeth to be vertue is sinne Saint e De vera innocentia c. 56. Augustine saith That the whole life of Infidels is sinne And the councell of f Can. 6.

any thing they accompt it no better then sacrilege to dispute of his dooing and b C. si papa dist 40. holde that if hée shoulde leade multitudes of soules to hell yet no man must say to him Domine cur ita facis that is Sir why do you so So generally the papists doe beléeue the pope and obey his commandements Which obedience and beléefe no man commendeth but those that embrace all his heresies and are readie to execute his treasons For although wée are to obey our superiors and that not for feare but for conscience sake and ought to harken to our pastors yet this is nothing to the pope that is not our superior nor a true pastour but a woolfe a hireling and antichrist or as some terme him The head of antichristes kingdome Beside that wée are not to beléeue euery thing that our pastors teach but as c Matth. 28. farre as they teach the doctrine of Christ Iesus Nor are wée absolutely to obey but when they command according to lawe O thrise vnhappie they that take these woolues for true pastors and beléeue their heresies and treasons to be true faith and obedience Finally it is most true that the papists when they haue committed most abominable offences and liued in all filthinesse are notwithstanding taught that the pope hath power to pardon them and absolue them Bellarmine d Lib. 1. de indulgent c. 10. faith That indulgences are profitable for all manner of persons and highly he extolleth the Iubiley and generall indulgences granted by the pope And for this cause many sillie soules with labour charge and danger trauell to Rome and all with great hope to haue their sinnes pardoned This therefore is no calumniation nor forgerie nor iugling tricke as this ingling companion telleth vs who himselfe hath many yéeres wandred vp and downe in forreine lands like the Egyptians or Cingari and hath in his time plaied many tricks of legierdemayne thinketh by his hopping skipping other apish trickes that he can make flesh and blood of a péece of bread and therefore imagineth others to bée like himselfe But saith hée The indulgence is not auaileable to remooue mortall sinnes but onely to take away the punishment either in this life or in the life to come And so the schoolemen commonly dispute But what is that to the purpose when the common people beléeueth otherwise and when in the indulgences they vse not so to distinguish Nay in the taxe of the popes indulgences it appéereth that for money they dispense with all sin For money they pardon Murder of children of men of women of wiues of neere kinred fornication adulterie incest and all vnnaturall abominations As for all irregularities they make small difficultie Nay they giue licence for Iewes to builde synagogues where Christ is blasphemed and pardon those that fall into Iudaisme and Turcisme Pro licentia erigendi de nouo publicam synagogam say a Taxa poenitent they taxa est Turon 60. ducat 15. Againe Marrania in amplissima forma componitur pro clerico Turon 15. ducat 15. pro laico Turon 4. ducat 10. So those that will not suffer Christians to liue and to breath giue priuileges and pardons to Iewes and dispense with apostataes maranoes and rinegued Turkes Neither do they distinguish so subtilly as our wise aduersarie woulde haue them Nor doe the papists respect more then that they may haue plenarie indulgence vnder seale But suppose that the pope shoulde onely take on him to remit the temporall punishment of mortall sinnes and to forgiue veniall sinnes yet that is contrarie to Christes doctrine to the apostles practise to the ancient orders of the bishops of Rome and of the catholike church and maketh carnall men more licentious in sinning when the penaltie is so easily redéemed and spoileth many poore Christians that giue al rather then they will endure the supposed extreme torments of purgatorie O miserable and simple papists that suffer your selues to be so deluded take paines trauaile far and powre out your money and all to get nothing but vaine wordes and bare lead and paper without any profite He telleth vs further That the popes pardons differ from absolution of priests by the keyes And therein taketh some paines to relate the schoolemens opinion as if it were materiall what such doting diuines and iangling friers do babble without all ground of scripture or allowance of fathers This is certaine that both the pope himselfe and all other priests do challenge their authority by one commission and by vertue of the keyes How then commeth it to passe that the popes power and authority is so ample and large and other inferior priestes so straite and restreintife both béeing ioyned in one patent héere the Noddy will be intricated if he shape not a better answere then any is héere declared Hée standeth also vpon this a P. 26. That it is not more capitall to transgresse the ordinances of the pope then to transgresse the lawes of God But what can impudent denialls auaile when the shamefull practise of the Romishe synagogue declareth the contrary doth not the whole faction hould that the popes lawes bind in conscience and is it not apparent that murders adulteries vnnaturall abominations yea Paganisme Iudaisme Turcisme and all atheismes are pardoned where such Christians as eate flesh on fasting daies and refuse to worship idoles and to fulfill other the popes lawes are declared a C. ad abolendam de haereti●i● heretikes and burnt without remission Finally he saith It is a hard matter to frame his aduersaries ould head to vnderstand the depth of their catholicke religion Which I do beléeue séeing there is no bottome of their turning deuises But if he were wise he would rather séeke to defend himselfe then to teach his aduersaries We desire not to learne of any such ignorant masters He and his consortes flye to our Lady to Saintes to Angels to stockes and stones to rotten reliques to the pope and his pardons and trust by scourging themselues and by eating salt fish and playing vpon holy daies to be saued and this they learne out of the popes decretales Our onely hope is in Christ and his merits and all the doctrine of saluation we beléeue is contained in holy scriptures as not onely our Bishops and priestes but also all auncient bishops and fathers of the church haue taught vs. CHAP. III. That the Pope and his adhaerents both elsewhere abroad and also heere at home are most dangerous and malicious enimies to her Maiestie and this state and so haue alwaies declared themselues to be IF this aduersarie of ours had either bin a good Orator or a wise proctor he woulde haue taken great heed how he had touched any matter that béeing opened might haue hurt his Clientes cause especially where his aduersarie doth not greatly vrge him But what should we looke for better handling of so foule a cause sir Francis Hastings ayming at other matters

notorious lies I cannot choose but woonder that he is so lauish in talking of the popes authoritie without offring his Reader any proofe or reason of his sayings Because Luther and Caluin haue spoken against the popes authoritie therefore doth our aduersarie in a furious rage of railing call the first A loose apostate frier and the second A searbackt priest for Sodomie As if it were lawfull to raile reuell against any but the pope and his darlings and as if his declamation against railers did not touch himselfe I answere therefore that as it is lawfull to reprooue publike offenders publikely and to publish the abominations of the whoore of Babylon to the worlde so none but such as haue whoorish foreheads thinke it lawfull to publish notorious slanders against innocent men As for Luther his innocencie was such that he gaue the aduersarie no iust cause of euill speaking And therefore they call him loose because hée was matched in honest mariage themselues being giuen to all viciousnesse of liuing and loosenesse Nay albeit themselues be friers yet they are still rayling at him for that once hée had beene a frier Caluin was neuer masse priest and yet the priests of Baal obiect priesthood to him He liued without suspicion of incontinencie and yet are they not ashamed to charge him with most vnnaturall and abominable filthinesse and say he was punished for it But the author of this slaunder Bolsecus in an open synode did confesse with teares that without ground he had slandred him and the very narration it selfe is so improbable that any man may sée it was deuised by a sot suborned to raile vpon Caluin most absurdly forged against so innocent a man Let it be prooued that such a punishment is due for such an offence and that Caluin at Noyon was so punished and then we will confesse that they haue reason to raile against him In the meane while they haue no reason to obiect to Caluin their owne faultes which are to be prooued against them by authenticall witnesses a Visiones Vguetini Vguetinus a monke in his visions doth note the abominable Sodomitrie of monkes and priests b Nouell 2. Boccace testifieth that the Romish clergie offended most abominablie Both in naturall and vnnaturall lust Iohn the 23. was condemned in the Councell of Constance for Sodomitrie Sixtus quartus was generally noted for his villanous affection to Petrus Riarius Iulius the second for his vnnaturall loue of two yoong French gentlemen was taxed by the masters of Paris All Rome did well know that Iulius the thirde kept Innocentius de Monte for his Ganymedes and made him Cardinall without desert In the visitation of the monasteries in England in king Henrie the eightes daies it was found that they were nothing but sinkes of Sodome Iohn Casa for his vertue highlie preferred by the pope wrote verses in commendation of this sinne c Hist. Iesuit c. 6. Hazenmiller doth in a large discourse shewe the filthinesse of the Iesuites liues Lecherie and filthinesse of life among the priestes of the whoorish synagogue of Rome is accounted but a small fault The author of the booke called d C. 21. 22. 23. Onus Ecclesiae doth testifie this to bée true and bringeth suffcient proofes against the infinite abominations of the Romish clergie Nay it is not long since the Iesuites contending with the priests and schollers of the English colledge at Rome about the gouernment thereof charged them to bée a packe of Sodomites and Harward one of their faction saide that hée could directly charge seuen of the companie with that abominable filthinesse And euen Parsons himselfe hath beene vnder the hande of Surgeons and cut and seared which sheweth that hée is not altogither so cléere that hee can without blushing accuse others of vncleannesse May they not then bée ashamed to charge Luther and Caluin with those sinnes of which they were most cléere and the Romish clergie most giltie Beside this in this place this crimination of Luther and Caluin was very impertinent But saith the wise Warder If an herbe shoulde bee presented to sir Francis to eate that for a thousand yeeres hath beene held for poyson by all Physitions one or two onely excepted that without actuall experience holde the contrarie woulde he eate it And so the wise man by a similitude drawn from an herbe woulde prooue the popes supremacie ●or that the supremacie is no more to be refused being so long holden then poyson to be receiued for medicine contrary to experience and consent of Physicions Where it is woorthie to bée noted how the aduersarie compareth the popes authoritie to a poisoned herbe But howsoeuer he maketh his comparison good the argument certes which he bringeth is not woorth a rush For in disallowing the popes tyrannicall gouernment we do not depend on two or thrée new doctors no nor on two thousand but vpon the authoritie of the apostles and apostolike church and all ancient fathers of the church We finde it contrarie to the gouernment of the church vnder the lawe to apostolike rules to the ancient canons of Christs church If then we will rightly iudge popish doctrine is better compared to this poisoned herbe then ours and the popish schoolemen and canonistes are the new physicions of which this Noddy speaketh Vpon whose credite he that will eate poyson is giltie of his owne bloud and procéedeth contrary to the rules both of diuinitie and reason We saie further that all those reasons which this Noddy bringeth to prooue this noble and famous kingdome of the pope vpon which the papists do builde all their hope as the Iewes do vpon the expectation of the terrestriall kingdome of their Messias bée nothing else but idle fancies of an addle head distempered with affection to the pope and hatred to his prince First a P. 97 saith he It cannot be imagined but that Christ instituted a church to continue to be gouerned to the worlds end Which is a very graue consideration and very déepe continuing from Christes time to the end of the world But it maketh nothing for the popes gouernment nor for his vniuersall monarchie For God had his church from Adam yet did he not institute one vniuersall head and gouernour like the pope nor approoue any such like gouernment wherein one had all power and bought and solde mens soules for money But if Christ appointed that his church should continue then is it not likely that the papacie which tendeth to the destruction of the church and of all religion came in by his appointment Secondly he telleth vs That this gouernement was to be vnder bishops and prelates ordeined by the holy ghost by imposition of handes of the apostles whose successors they were and that this succession is to endure to the worldes end But he had said better if he had determined that bishops should be vnder gouernement rather then gouernement vnder bishops For that is best gouernement where gouernours are

sinnes which are not conuinced by Gods law and yet are more grieuous then diuers transgressions and sins committed against the law as namely the breaches of the lawes of the pope and preceptes of the church For to breake the law of God in some pointes they make it either no sinne as hath béene said or else a veniall sinne But to condemne the popes anathematismes and to breake the commaundements of the church they make it mortall sinne Nay they make it sinne to mislike the abominable worship of images and inuocation of saintes But the apostle doth teache vs That the knowledge of sinne doth come by the law And it is flagitious to thinke that the law of God is not perfect and that mans traditions are of equall value with the law of God Finally the a Iames 4. apostle Iames teacheth vs That we haue but one law giuer and one iudge viz. that canne binde our consciences Which doth further conuince them to be no true catholikes They teach and holde that the regenerate cannot onely performe the law of God perfectly but also do workes of supererogation and more then is commaunded But the apostle Iames teacheth vs That we do sinne all and that in many things and our Sauiour Christ taught his most holy apostles to pray for remission of sinnes Yea when wée haue done what we can yet wée are taught to say That wee are vnprofitable seruants Saint Iohn saith That they that say they haue no sinne deceiue themselues Saint b Lib. 1. aduers Pelag. Hierome therefore saith That then we are iust when we confesse our sinnes Saint De spiritu litera Augustin saith that Wee shall then performe the lawe of God with all our soule and all our hart and loue our neighbour as our selfe when we shall see God face to face that is in the life to come They teach vs that wée are iustified by the workes of the law and that All our life and saluation doth d Ce●sur Col●n f. 22. consist therein The councell of e Sess 6. c. 10. Trent condemneth those that say We are iustified formally by Christes iustice All holde that charitie is the formall cause of our iustification But the catholike church teacheth vs farre otherwise Non iustificatur ex operibus legis vlla caro No flesh saith the apostle f Galat. 2. is iustified by the workes of the lawe Hee saith also g Galat. 3. That as many as are of the workes of the lawe are subiect to the curse and denieth that the law hath power to giue life Nay hée h Rom. 4. denieth That Abraham was iustified by the workes of the law Iustitia nostra non ex proprio merito sed ex dei consistit misericordia Our iustice saith l Aduers P●lag lib. 1. Hierome doth not consist in our merites but in the mercy of God And k Aduers hares lib. 3. c. 20. Irenaeus teacheth vs That the lawe being spirituall doth onely manifest 〈◊〉 and not kill it Neither is it likely the law should ius●●t vs when it pronounceth vs accursed and sheweth wée are all sinners For none are iustified by the lawe but those that performe the lawe But how can wee acquite our selues séeing as saint a D● interpelat Dauid Ambrose saith Dauid doth acknowledge his sinne Paule doth confesse himselfe guiltie Saint b De lib. ach c. 16. Augustine saith That we are therefore commanded to do things which we cannot that wee may vnderstand what we are to desire of God To conclude this point they haue not onely changed the catholike doctrine of the law mingling the same with Pelagianisme but also brought in a new law giuer Bicause the c Heb. 7. apostle saith That the priesthood being changed the law must needes be changed the d De constitution 6. translato canonistes gather That Christs vicar hath authoritie to make lawes And these lawes say they binde mens consciences So the pope is now forsooth become a lawgiuer and a newe Lycurgus in the Romish church But the e Iames 4. apostle Saint Iames telleth vs That there is but one lawgiuer that is able to saue and destroy And for a thousand yéeres after Christ the catholike church of Christ did neuer sée any pope that durst take vpon him authoritie to giue lawes to the whole church Of which wée haue proofe euen by the bookes of popish decretals that began first by Gregorie the ninth to bée brought in forme and were neuer authorized before his time Sixtly the papistes hold doctrine both concerning original and actuall sinne diuers from the doctrine of the catholike church For first they deny that originall sinne passed ouer all men and f Decretal Sixti 4. synod Trid. sess 5. exempt the holy virgin Mary and some say that saint Iohn Baptist and the prophet Hieremy were sanctified from this sinne in their mothers wombe and so not borne in originall sinne which is contrary to the doctrine of the apostle that g Rom. 5. teacheth That through the offence of one all men were subiect to condemnation and to the words of the blessed virgin that calleth Christ Her Sauiour Againe they say that originall sinne is the least of all sinnes hauing so litle force of our will As if that deserued to be accounted litle which bringeth with it death and damnation and which without Christs death could not be purged and forgiuen They h Thom. Aq. ●d in 2. sent dist 33. teach that children departing without baptisme and with originall sinne onely shall not be punished with hell fire nor with any sensible paine As if at the last iudgement all that stand on the left hand as it is written in the 25 of Matth. shall not depart into euerlasting fire or as if that sinne Rom. 5. That brought condemnation vpon all should not be punished with sensible paines or as if there might be a place in hell without sensible paine Saint a Lib. 1. de Orig. anim c. 9. Augustine saith There is no middle place betweene the kingdome of heauen and damnation b Lib de fide ad Petr. c. 3. Fulgentius doth plainely affirme That children dying without baptisme shall susteine endlesse punishmentes And Gregory in his c Lib. 8. c. 16. morals saith That they shall endure perpetuall tormentes of hell They d Bellar. de purgat lib. 1. hold that all Christians canne satisfie for the penalty of all actual sinnes though neuer so gréeuous and yet for originall sinne which they account the smallest of sinnes they say no satisfaction could be made by any but by Christ Iesus But saint e 1. Iohn 1. Iohn saith That the blood of Christ clenseth vs from all sinnes And absurd it were if man could satisfie for most gréeuous sinnes and could not satisfie for the least sinne Of their false and erroneous doctrine concerning concupiscence and concerning the transgressions of the popes lawes which