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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

certaintie of faith For if traditions bée not certainly knowne of the aduersaries and if diuers ancient traditions be now growne out of vse how can the faith that is built on traditions be certaine Further the ancient fathers do not onely testifie the Scriptures to bée sufficient but also condemne vnwritten and vncertaine traditions Electa sunt quae scriberentur saith Saint a Tractat. 49. in Ioan. Augustine quae saluti credentium sufficere vide bantur b Aduer gentes Athanasius saith That the holy and diuine Scriptures are sufficient to instruct vs in al truth And diuers others testifie the same What saith c Regul 80. Basill is the propertie of a faithfull man Forsooth to beleeue with certaine fulnesse of minde whatsoeuer is conteined in Scripture and neither to reiect any part thereof nor to adde any newe thing vnto them Saint d Lib. de parad c. 12. Ambrose saith Wee may no more adde to Gods commandements then take from them And although the fathers talke ofttimes in commendation of traditions yet either they meane such things as are now conteined in Scriptures and from them to bée deriued and deduced by firme conclusions or else such matters as concerne order and decencie and yet do they not account of these as of diuine precepts Si aut in euangelio praecipitur aut in apostolorum epistolis saith e In Epist. ad Pompe●um Cyprian aut in actibus continetur obseruetur diuina haec sancta traditio Whereby it appéereth that other traditions which were not written were not had in like reuence and that the faith of papists that resteth on these vncertainties is most vncertaine Further the papists do builde their faith vpon most fabul●us martyrologies and lying legendes For vpon these narrations doth stande the holinesse of those saints whom they canonize and worship In these legends wee read of the moouing yea and speaking of stockes stones of restoring not onely dead men but also dead beastes to life of apparitions of Christ of the blessed virgine and of saints and infinite more miracles and prophecies then are conteined in holie Scriptures All which notwithstanding any absurditie ensuing our masters of Romish traditions must néedes receiue if they beléeue either traditions to bée the worde of God or else giue credence to f C. Sancta dist 15. Gelasius for hée saith That the histories of martyrs and their suffrings are to be receiued Gesta sanctorum martyrum saith Gelasius recipimus Let it therefore bée considered whether this faith can bée catholike that is builte vpon such fabulous vanities which not onely the strangenesse maketh suspected of vs but also euen of papists themselues g Ibid. Gelasius condemneth the legend of George of Cyricus and Iulitta of Abgarus of the inuention of the crosse and of Saint Iohn Baptistes head a Contra donat Constant Laurentius Valla laugheth at the follie of these legendes b Canto 29. Dante calleth them fooleries and vaine fables c In his historie to Clement the 7. Machiauel saith That these new myracles are repugnant to old christian religion The Germaines among other gréeuances account the vanitie of these fabulous legendes They do also take themselues bound to beléeue the doctrine of the church of Rome For this to d In praefat analys ante relect princip doctrin Thomas Stapleton séemeth a very firme foundation of his popish faith And as he suppose●h the voyce and testimony of this church is most certaine and infallible This sure we find by experience that they e C. ad abolendam de haereticis condemne for heretickes and most cruellie murder all that dissent from the church of Rome in matter of sacraments Nay they do ground their religion vpon the popes decretalles Decretales epistolae saith f C. Sancta dist 15. Gelasius quas beatissimi papae diuersis temporibus ab vrbe Romana pro diuersorum patrum consultatione dederunt venerabiliter recipiendae sunt The popes they honor as their supreme iudges and say they cannot erre Vnto them they haue recourse in all difficulties as vnto a rocke immooueable Stapleton doth g Princip doctrin lib. 6. teach That the pope is the principall subiect of ecclesiasticall authority and is not ashamed to write that his authority is the foundation of religion In hac docentis hominis authoritate saith h In praefat ante rel●ct princip doct● he in qua deum loquentem audimus religionis nostrae cognoscendae fundamentum necessariò poni cernimus O noble religion that is founded vpon so firme and holy a foundation as is the popes holy authority But sure catholike it cannot be For neither the ancient church in times past nor the easterne and Africane churches did euer acknowledge any such foundation Neither do they account the popes authority onely to be the foundation of their faith but also for Christ the corner stone substitute the pope and make him the rocke of the church and of their faith For at his handes they receiue the scriptures and all the principles and pointes of their faith and account his determination more certaine then the letter of Scriptures Bellarmine calleth the pope The foundation and corner stone of the church i In praes ante lib. de Pontif. Rom. and commonly by the rocke Matth. 16. they vnderstand not Peter onely but the popes of Rome which they imagine to be his successors Matters strange new absurd and most contrary to catholike faith To the vulgar latin translation they giue more authority then to the originall bookes of the ould testament in Hebrew and of the new testament in Greeke For that translation they make authenticall and do not giue like authority to the originall bookes That translation they will not haue any to reiect but the originall bookes themselues calumniate and reiect Which course is neither catholike nor reasonable Saint a In epist ad S●niam Fretel ad Damasum Hierome saith That in the old testament in matters of doubt concerning the translation we must haue recourse to the Hebrew as to the fountein in the new to the Greeke Ad exemplaria Hebraea Graeca à latinis recurratur b Lib. 2. de doctr Christ c. 10. saith Augustin Hilary writing vpon the 118. psalme conf●sseth That the latin translation cannot sati●fie the reader They holde also The doctrine and determination of priestes and Iesuites and others sent by the pope to be no lesse the foundation of Christian religion then Christ and his doctrine For so doth c In praef ante relect princip doctr Stapleton in expresse termes determine and generally they d C. ad abolendam de haeret condemne such for heretickes As the prelates and bishops do adiudge to be such Which is nothing else but to make the determination of popish prelates the foundation of the popish church But Christ sending foorth his disciples to preach commaunded them to teach all nations and withall

authenticall and preferred before the originall bookes of the old testament in Hebrew and of the new testament in Gréeke a matter very new and most vnreasonable and plainely contradictory to the ancient fathers In the same a Sess 4. councell because they would be sure of their groundes the doctors of the Romish Babylon decréed first that none should interpret Scriptures against that sence that the church of Rome holdeth and secondly that vnwritten traditions kept in the church by succession shoulde bee of equall value with canonicall Scriptures After this diuers friers and priests taking vpon them to plead the popes cause haue determined vnwritten traditions and customes of the church and the popes determinations and decretalles to be the foundations and principles of their popish faith b Loc. Theolog. Melchior Canus speaking of theologicall argumentes and Thomas Stapleton taking vpon him to declare which be vndoubted principles of popish doctrine do both principally relie vpō these two They talke also of the church of councels fathers the latin translation and of rules of faith But when it commeth to the triall then whatsoeuer is not consonant to the popes doctrine and decretales that is reiected as of no value Now gladly would I haue any Iesuite that taketh himselfe to be learned for our aduersary is but a babler to prooue these groundes to be ancient Let him shew what those traditions are that are with equall reuerence to the canonicall scriptures to be receiued Let him iustifie by testimony of antiquitie that the popes decretalles are infallible rules of faith The apostle saith that the church is well and strongly built vpon the foundation of the apostles and prophets Iesus Christ béeing the corner stone and this foundation do all ancient fathers allow The testimony of Irenei and Athanasius I haue before alleadged Saluianus saith the church is best founded on scripture Videtur nostra ecclesia saith he c Lib. de prouid Dei 5. ex vna scriptura felicius instituta Aliae habent illam aut debilem aut conuulneratam Habent veterem magistrorum traditionem corruptam per hoc traditionem potius quàm scripturam habent Let him shew the like if he can of his decretals and traditions vnlesse he will haue his grounds to be condemned for new and naught Thirdly scriptures were neuer generally forbidden to be publikely read in vulgar toongs before the councell of Trent neither was it euer thought vnlawfull before that time for lay men to talke of matters of faith or to read scriptures priuately without the ordinaries licence Chrysostome and other ancient fathers were wont to exhort Christians to read scriptures and Christ our sauiour willed his hearers to search them and the apostle doth declare them to be very profitable which sheweth the practise of the Romish church in fraying men from scriptures to be of a late humour and inuention Fourthly the definition of the Romish church is new and of force made new to fit their new popish fancies a De eccles milit c. 2. Bellarmine defineth the church to be A company of men conioyned in one profession of faith and communion of sacraments vnder the gouernement of lawfull pastors and especially of the pope of Rome Which is neither to be shewed nor prooued out of any ancient authenticall writer For the easterne and Africane churches did neuer acknowledge this souereine authority of the pope Nor did our sauiour or his apostles teach vs any such obedience Nay they shew rather that the bishops of Rome are not to be obeyed For suppose Peter had béene bishop of Rome and the bishops of Rome his successors which will neuer be prooued in that sence as the aduersaries take it yet Paul resisted Peter and receiued no b Ibid. c. 9. authority nor grace from him which sheweth that other bishops haue no dependance or authority from the bishop of Rome albeit this proportion were granted Fiftly they make not the catholike church A communion of saintes as we professe in our créede but h●ld that all wicked men and c Ibid. c. 10. heretickes so they outwardly communicate with the church of Rome in faith and sacraments are true mēbers of the church d Ibid. c. 2. Bellarmine saith That to make a man a part of the true church neither faith nor charitie nor any inward vertue is required Which is a méere new fancie and therefore receiued least they shoulde grant that the church in some respect shoulde be inuisible Sixtly the cōfession of faith made by Pius quartus wherin al that take degrees in schoole professe a Conf●t 28. That they firmely admit all ecclesiasticall traditions and constitutions and the Scriptures according to the Romish sence and beleeue that there are seuen sacraments and receiue the doctrine of the councell of Trent concerning originall sinne and beleeue the sacrifice of the masse and transubstantiation and the popes soueraine authority and other pointes of doctrine therein conteined is new and absurd This we shal other where declare that appeareth for that the papistes cannot produce any precedent of this confession or prooue the seuerall points of it by good argument 7. Where in our creede we beléeue the catholike church of late time the papistes haue added a word made it b Confess ●urdega●ens The catholike Romaine church and in Canisius catechisme translated into Spanish by Hieronymo Campos they define him to be no catholike that beléeueth any thing beside that which the church of Rome beléeueth 8. They confesse their sinnes not to God almighty as do the ancient fathers but to the a Virgine Mary c Hortulus animae and to angels and saints 9. They haue of late b put out that commandement d Officium beatae Maria in catech that concerneth the making of grauen images like to God and worshipping them wherein they haue the worde of God and all antiquitie against them 10. In the doctrine of the law all those points wherein they shew thēselues no catholikes of which wée haue spoken in the former chap. are meere nouelties as namely That all that is repugnant to the law of God is not sinne that it is mortall sinne to breake the popes lawes or commandements either concerning rites of the church or other matter which he doth vnder his curse will men to obserue that concupiscence in the regenerate is no sinne and yet that it is sinne not to faste the ember daies that the regenerate may be without sinne and that Christians may be iustified by the lawe of Moyses that the popes lawes binde in conscience and that he hath authoritie to make lawes and lastly that the law of God is not perfect but that wée are to obserue all the traditions of the church and the popes decretals 11. It is not long since they began to teach that othes do not so binde men but that the pope can dispence with them and that he is able to discharge children from

no more eare to these hispaniolized English combined with traytors for the destruction of the country For he canne hardly séeme honest whome such rinegued traytors so highly do praise In the end of this chapter he goeth about to teach his disciples the recusantes how farre they are to yéelde obedience to their prince But if his teaching be no better in schooles then in these encounters I doubt he will make but few good schollers First he doth not shew vs whome he taketh for a lawfull prince which for determination of this controuersie would certainly be knowne For if he do not beléeue that a prince excommunicate by the pope and by him deposed is to be reputed lawfull and to be obeyed notwithstanding the popes spite then whatsoeuer he talketh here of obedience to princes concerneth her Maiestie nothing a P. 88. Secondly he would haue recusantes to serue their prince With body goods and life Where we are to note that he neither mentioneth the heart nor the inward affection Do we not then thinke that the recusantes will do her Maiestie good seruice that are deliuered vnto her without soule hart or harty affection Thirdly least vpon his promise they might perhaps be too forward in seruice he draweth them backe with a limitation and teacheth that their seruice and obedience is to stretch no further Then to iust causes of which he maketh eyther the recusantes themselues or the pope their holy father to be iudge So that her Maiestie if the pope procéede against her is to looke for no seruice at the recusantes handes Nay Allen in his traytorous exhortation to the nobility and people of England and Ireland hopeth to draw them to assiste forreine enemies against her Behould I pray you this goodly doctrine Fourthly he teacheth That Christian princes haue no more commaund nor authority in ecclesiasticall causes then heathen magistrates for that Christ altered nothing at all in temporall gouernement But that is a position contrary to the law of God to the practise of Gods church and most absurd sencelesse The law of God referreth ambiguous matters aswell to the iudge or prince as to the priests or leuites For in the Sanedrin of which that law is the foundation the soueraine magistrate was chiefe b Deut. 17. and the king was commanded To read in the law that he might kéepe it by his authority restraining offendors In auncient time vnder the law the kinges and soueraigne magistrates gaue lawes to priests leuites and not contrarywise In the church of Christ for a thousand yéeres or more there were no lawes obserued but those of princes Bellarmine would fetch it higher but his proofes faile him In their Bullary which containeth a summe of the popes lawes they begin with Gregorie the seuenth but in truth Gregorie the ninth was the first that gaue authoritie of lawe to the popes constitutions and gathered them into the booke of decretals Before this time bishops priests deacons and the whole church was a Cod. de sum trin fid ●ath tit sequentib gouerned by the lawes of Christian princes as appéereth by the lawes of Constantinus Magnus Valentiniā Gratian Theodosius Arcadius b Ansegisus de leg ib. Caroli Ludouic Charles the great Ludouicus Pius and diuers others And certes very absurd it were if heathen princes that are strangers from Gods church shoulde haue as much authoritie as Christian magistrates that are principall parts thereof and to whom the execution of Gods law is committed Neither is it materiall that Christ altered nothing in the office of magistrates for it did alwaies belong to the magistrate that was of the church to gouerne the church in externall matters and to sée true doctrine published and the sacraments sincerely administred by those to whose office it appertained So we sée that by this false position he would exclude her Maiestie from all gouernement in ecclesiasticall causes and that notwithstanding his pretence of teaching obedience he teacheth flat disobedience to princes ecclesiasticall lawes and their commaundements Fiftly he c P. 88. teacheth That ecclesiasticall and temporall gouernment is so distinguished that he that ruleth in the one ought not to rule in the other The which doth vtterly ouerthrow the popes temporall kingdome which our aduersary would so willingly maintaine For why should he gouerne a kingdome pretending to be a bishop rather then a king gouerne a particular church of one nation in externall causes especially Secondly we do deny this distinction of authority vpon which our aduersaries fancies are founded And our reason is for that in Christian common wealthes where the same persons are members both of the church and common-welth there the chéefe gouernours ought to haue care both of church and common-welth and most absurd it were if the prince which is a principall member of Gods church shoulde haue no gouernment therein and that inferior persons shoulde haue supreme command ouer the prince Sixtly hée doth insinuate that the pope is Christs vicar the apostles successor in supreme gouernment of the church And this hée teacheth is Recusant schollers least percase they shoulde faile to obey him But this is nothing else but to draw her Maiesties subiects from their due allegiance and to perswade them to listen to the pope as pretending to bée Christs vicar and the apostles successor and supreme gouernour and head of the vniuersall church of Christ which is quite contrarie to his faire pretenses and purpose in this place where hee shoulde perswade the Recusants to obedience towarde their prince Beside that it is so false as nothing more Let this Noddy if he canne shew foorth the popes commission eyther for his vicegerentship or for his pretended apostolicke office and supreme gouernement let him prooue it vnto vs or else forbeare impudently to assume it and to affirme it wée doe shew that bishops are the apostles successors and yet that is no preiudice to the princes supreme authority nor neuer was What then is that which hée bableth of the pope that is neither bishop nor the apostles successor Finally hée affirmeth That ecclesiasticall gouernment stood distinct from ciuill 300. yeeres after Christ and that euery emperour and mortall prince conuerted to the faith and entring into the church submitted themselues to this ecclesiasticall gouernment and so continued vntill certaine heretikes confounded all And so still cunningly hée speaketh for the popes authoritie and secretly disableth not onely her Maiesties power in ecclesiasticall matters but her title also to the crowne standing as shée doth excommunicate by the pope He doth also abuse his reader with the ambiguitie of ecclesiasticall gouernment For if by ecclesiasticall gouernment he meaneth the power of the keies consisting in the censures of the church and power of priestly function which is properly ecclesiastical we grant that such ecclesiastical gouernment belongeth not to princes so that they are to execute the same in their owne persons But if by

vniuersall church Saint c Lib. 4. de Symbol c. 10. Augustine saith that Euery congregation that is gathered in one corner is a concubine and not the spouse of Christ How then canne the papistes be catholikes that are gathered out of the society of the vniuersall church into the communion of the church of Rome Writing to Vincentius the Donatist he d Epist 48. concludeth that the Donatistes and Rogatians were not the catholike church for that they tooke their names of others then of the christian church Thirdly the faith of catholikes is e Ephes 2. built Vpon the foundation of the apostles and prophets Iesus Christ beeing the chiefe corner stone And this foundation is no where to be found but in the writings of the apostles and prophets which shew vnto vs the doctrine of Christ Iesus The apostle saint f Rom. 10. Paul doth teach vs That faith commeth by hearing and hearing by the word of God Which we may not séeke in decretales nor legendes but in the most holy scriptures endited by the holy ghost And so the fathers teach vs. g Lib. 3. aduers haeres c. 1. Irenaeus doth say that the apostles First preached and afterward deliuered the gospell in Scriptures that they might be a foundation and piller of our faith Per apostolos euangelium peruenit ad nos saith he Quod quidem tunc praeconiauerunt postea verò per Dei voluntatem in scripturis tradiderunt fundamentum columnam fidei nostrae futurum Athanasius in Synopsi doth call The canonicall Scriptures the anchor and staie of our faith Hée woulde not haue any thing spoken or heard of christians in matters of faith and religion beside the holy Scriptures Si diuersa à scripturis fabulari vultis h De incarr ●t verb. saith he cur nobiscum concertatis qui nec loqui nec andire sustine●●s quod extraneum sit ab illis The church saith a Homil. 6. in Matthaeum Chrys●stome is Hierusalem whose foundations are placed vpon the mountaines of the Scriptures Hierome calleth the Scriptures the limites or bounds of the catholike church Non est egressa de fin●l us suis saith b In Mich. ●● he id est de Scriptu●● fanc●● Finallie the c ●rir Aquin. 2. 2 q. 1. art ● papists thēselues confesse that the obiect or grounde of faith is The f●●st truth or God himselfe And we doubt not but that al certaine knowledge of God is to bee found in his written word which therefore is called the rule of our faith But the papists speake euill of scriptures and either will not haue them to be the proper foundation of our faith or sorge to themselues diuers other foundations whereupon they builde their church and their faith in the d In c. 3. epist 2. ad Corinth annotations vpon the Rhemish testament they call them A killing letter as if God had deliuered his will in writing to the end to kill the Readers They write e Annot. Rh. in c. 5. Ioan. also That they are hard to be vnderstood and would bring them in disgrace by f Ibid. in c. 4. Matth. saying That the diuell and heretickes alleadge scriptures Some call them A nose of waxe without any certeine sence as the Iesuites of Collen in their censure others call them Inken diuinity and account them no better then Matter of strife and contention Generally they g Censur Colon f. esteeme the canon of scripture to be a rule vnperfect and a maymed and lame péece of doctrine and condemne the reeding of scriptures As pernitious and hurtfull Stapleton h In praefat ante relect princip doct plainely denieth the scriptures to be the foundation of religion Aliud hodie saith he Christianae religionis fundamentum habemus and afterward Ab ipsis literis euangelicis apostolicis aliud The same man speaking of diuers principles and groundes of Christian religion i In analysi ante r●lect p incip doct doth leaue the scriptures quite out of the reckoning Others also make small reckoning of scriptures but where they canne by forced interpretations draw them to their purpose and such as deny not the scriptures to be a foundation of religion do notwithstanding adioyne diuers other foundations to the scriptures and build their faith vpon them as well as vpon the Scriptures Vnto the canon of the scriptures of the ould testament consisting of two and twentie books l they adde first the bookes of Tobias Iudith Wisedome Ecclesiasticus k Synod Trideni●s●ss 4. and the story of the Machabees and secondly certaine additions found in the latine translation ouer and aboue the originall bookes and this contrary to the iudgement of most ancient and catholike fathers Neither is it materiall that saint a Lib. 2. doct Christ c. 8. Augustine and a certaine councell of Carthage and two or thrée more following them do number these bookes among canonicall Scriptures For they by Canonicall vnderstande such bookes as by order of the church were read publikely and commonly bound togither and were rather a rule for manners then for faith Legi voluerunt in ecclesijs saith b In exposit Symbol Ruffin non tamen proferri ad authoritatem fidei ex his confirmandam The same is also the iudgement of c In Synopsi Athanasius d In prolog galeato Hierome e De ponder mensur Epiphanius and of the most sound and ancient fathers of the church And if wée shoulde otherwise interpret the wordes of those that reckon these bookes among canonicall Scriptures wée should also put the 3. and 4. of Esdras among the bookes canonicall For they are also by saint Augustine and f Sixtus Senensis biblioth sanct lib. 1. others after a sort iudged canonicall and Athanasius in Synopsi doth attribute no lesse authoritie to the thirde booke of Esdras then to the bookes of Tobias Iudith Wisedome Ecclesiasticus and the Machabees The Gréekes also place the thirde booke of Esdras first although the assemblie at Trent excluded the thirde and fourth booke of Esdras out of the canon and Sixtus quintus in his new edition of the Latine Bible hath excluded them out of their ancient place They adde also vnwritten traditions to the Scriptures and builde their faith equally on them two giuing vnto them both equall authoritie Libros veteris noui testamenti saith g Sess 4. the assemblie at Trent nec non traditiones ipsas c. pari pietatis affectu ac reuerentia suscipit ac veneratur synodus ista h Lib. 3. de verbo dei Bellarmine accounteth of these traditions as of the most certaine worde of God and calleth them The worde of God not written i De fid Symb. q. 22. op Catech. Canisius woulde haue vs to beléeue these traditions Most firmely as reuealed by the holy Ghost The which is not onely derogatory to the sufficiencie of Scriptures but also vtterly ouerthroweth the

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

exeuntes quia ipsi sunt scurriles leues volatiles rodentes sacras literas virides paganicae philosophiae sequaces quasi equi currentes sic illi in vanam disputationem 22. True catholikes haue alwaies shewed themselues obedient to their princes and performed their othes of allegiance They neither sought to murder them nor to depriue them of their crownes Dauid albeit he was gréeuously and vniustly persecuted by Saule yet did he not lay his hands vpon his prince albeit God had taken away the kingdome from Saul and giuen it to him The Israelites rebelled not against their kinges although they were wicked But papistes rebell against princes and neglect all promises and othes made to them as oft as the pope shall excommunicate them Nay the pope and his adherents excommunicate lawfull princes and pronounce sentence of deposition against them their associates make warres vpon them popish subiects are encouraged to rebell and are promised great rewardes and eternall blessednesse if they can kill the Lordes annointed as hath béene sufficiently alreadie declared by diuers examples In the rules or a Apud Ioseph Vestan de oscul ped pontif dictates of Gregorie the seuenth the twelft is That the pope hath power to depose the emperor The eight That hee may lawfully vse the ensignes of the emperour The 27. That hee hath power to absolue subiectes from their alleageance And this diuers late popes haue attempted and practised The which as it sheweth them to bée no catholikes so it prooueth them to be woorse then Turkes and Infidels which alwaies haue had a reuerend regard of their princes and superiors 23. True catholikes beléeued onely to haue remission of sinnes from Christ Iesus and neither trusted in indulgences nor Iubilies nor in pilgrimages to Rome or to other places But the Romanists without the popes pardons thinke themselues in no securitie and presuming of his fauour commit murthers and marie incestuously and do many outrages and villanies 24. True catholikes embrace all that doctrine which our Sauiour Christ commanded his apostles to preach to all nations throughout the worlde and refuse to heare those that preach otherwise and teach another kinde of doctrine But the papists haue not onely embraced diuers nouelties of which Christes apostles knew nothing but false heresi●s contrary to the doctrine of Christ and his apostles Which for that it is a principall argument to conuince them to bée no catholikes shall particularly God willing be demonstrated in the two chapters following Héeretofore wee haue shewed them to bée no catholikes for that their doctrine was neither generally taught nor receiued of al true catholikes now they shall bée prooued to bée no catholikes for that diuers points of their religion are either new deuises and fantasies not taught by the apostles nor receiued of the apostolicall and catholike church or else olde heresies condemned for such by the catholike church of ancient time CHAP. II. That diuers positions and principles of popish religion are meere nouelties and new deuises vnknowne to the most ancient and true catholike church of Christ IT may percase séeme strange especially to such papists as are but yoonglings and nouices in the Iesuites schoole that the religion of popes which is commonly called The olde religion shoulde now bée charged with noueltie and condemned by testimony of antiquitie Yet if wee please not onely to consider these later ages but also to looke backe to the apostles times and the ages next succeeding we shall assuredly finde by enumeration of many particulars that popish religion as it differeth from the religion now generally receiued and professed in the church of England is a new vpstart religion and full of nouelties and late receiued fancies For in religion that is onely to bée accounted ancient that is deriued from Christ and from his apostles Antiquitas mea saith a In epist. ad Philadelph Ignatius Christus est That is Christ is the originall from whence wée fetch our antiquitie b Lib. 4. contr Marcion Tertullian saith that the religion taught by the apostles is most ancient and from the beginning and most true Id vertus quod prius saith hée id prius quod ab initio id ab initio quod ab apostolis Saint c Epist 65. ad Pammach Ocean Hierome reiecteth all for newe that was not taught by the apostles Cur profers in medium saith hée quod Petrus Paulus edere noluerunt d Contra haeres c. 25. Vincentius Lirinensis calleth him a true catholike That doth onely beleeue and holde whatsoeuer the ancient catholike church did vniuersally beleeue Qui quicquid vniuersaliter antiquitùs ecclesiam catholicam tenuisse cognouerit id solum sibi tenendum credendumque decernit But the ancient church is not this late Romish church within this fiue or sixe hundred yeeres but the apostolike and primitiue church Now whatsoeuer commeth from late popes albeit the same hath had some hundreds of yéeres cōtinuance yet is the same new and no part of the ancient catholike religion for that it hath no beginning from Christ nor from the apostles nor was vniuersally receiued of the most ancient church of Christ That corruption I say of poperie is new which the church of England refuseth as appéereth by diuers particular points First the very chéefe groundes and principles of popish religion and the lawes whereby they stande haue no greater antiquitie then from Iohn the 22. Clement the fift Boniface the eight Gregorie the ninth or to go to the highest from Hildebrand otherwise called Gregory the seuenth for from him doth a Bullarium hée that made a collection of all the popes buls and lawes fetch their first originall Before that it may be diuers bishops and popes wrote decretall epistles but vntill this time they had no force of law Nay before this time all histories do teach vs that the church was gouerned partly by the lawes of Emperors and partly by the canons of councels Now that the decretals of the popes being receiued and authorized for lawes are the foundation of popish religion it is apparent For therein all the nouelties of the Romish church are confirmed and established And b In praefat ante relect princip doctr Stapleton doth in plaine termes affirme so much In hac docentis hominis authoritate saith hée in qua deum loquentem audimus religionis nostrae cognoscendae fundamentum necessariò poni credimus And generally all papists confesse that the pope is the souereigne iudge in matters of religion Whereupon it followeth that his determinations and decretals are the chéefe groundes of popish religion Secondly the apocryphall Scriptures of Toby Iudith Wisdome Ecclesiasticus the two bookes of the Machabees and the additions extant in the Latine translation and not in the original bookes which are as second grounds of popery were not declared of equall authoritie with other canonicall scriptures before the councell of Trent At that time also was the Latin vulgar translation made