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

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

and of which the pope doth séeme so studious and desirous But if hée were indéede desirous to winne soules to Christ and not gaine and glory to himselfe why doth hée not séeke to conuert the Grecians Asians and Mores that are hard by him and which through his ambitious quarrels about his superioritie haue beene oppressed by the Turkes and abandoned by the princes of the west empire Doth it not appéere that where Christian princes rule with their sword hée entreth there into the peoples closets with his counterfeit keies or rather picklockes and that hée neither can do any thing in countries oppressed by infidels nor is so willing to winne soules as to establish his authoritie and to séeke gaine To returne to our purpose In schoole diuinity diuers friers I confesse séeme well studied neither are the Spaniardes ignorant of other humane artes and learning Yet neither is the number of learned men great nor their learning singuler Their priests for the most part are ignorant both of tongues and of the grounds of religion Their common people know almost nothing and scarce canne say their Credo pater noster and aue maria but admitte they canne say the wordes yet are they ignorant of the sence Their morall vertues we will examine when we come to speake of particulars It should séeme they are not many when their aduocate mentioneth none Finally it is but a simple praise to dwell in a rich and fertile country For so the Indians and Cananites should deserue to be preferred before the Spaniardes For no country is richer in gold then the Indiaes And in time past the land of Canaan flowed with milke and hony and that is cléerely testyfied of it in holy scripture But were it that the Spaniardes deserued commendation for their religion and their zeale in preaching the truth and other vertues yet hath our aduersarie no reason to despise his owne nation or to preferre the Spaniards before vs. For héere true religion without mixtures of poperie is embraced and the same so generally taught that none can be ignorant but such as like the adder that stoppeth his eares refuse to heare Gods worde and to vnderstand the truth The number of learned men among vs is greater then among the Spaniards proportion for proportion neither to abridge this idle dispute shall N. D. finde that our nation either in morall vertues or naturall endowments or supernaturall graces is inferior to the Spaniard or ought to yéeld to him in any thing saue in this that hée hath better happe to encounter with English traitors to flatter the Spanish nation and we no Spaniards or fewe that will take on them to set foorth our due praises It resteth now that wée examine the particulars of our aduersaries pleading according to the course which before wée haue proposed to our selues Not that any great matter doth result of the whole summe but that wée may at the least gather a summe of our aduersaries fooleries and trecherous purposes In the beginning of this last encounter hée a P. 103. telleth vs That there remaineth yet another bickering about the Spanish king and nation Hée shoulde also haue told vs against whom this bickering made as it shoulde séeme by the shade b That is of a glasse of wine d'vn bicchier di vino is entended but that is apparent by the discourse ensuing for it is wholy against his countrey and nation So then this champion commeth out in his Spanish ierkin to fight for Spaniards and against his owne nation May we therefore thinke you safely trust him that taketh on him to speake for publike enimies against the safetie and state of his countrey and countrey people Well let vs sée what this champion hath to say for his clients First hée c Ibidem saith That a man must speake moderately of his enimie and that we must not lie nor faine reproches no not of the diuell himselfe So hee maketh a faire entrance into his matter comparing the Spaniardes to the diuell then which course nothing can be more reprochfull to his clients Hée may be glad that the Spaniards vnderstande him not Otherwise they woulde make him know that they are not to be compared to diuels But to let that passe and to grant that a man must speake moderately of his enimie yea of the diuel yet hath not hee obserued that moderation in speaking either of friendes or enimies For hée flattereth his friends grossely and raileth against his enimie most odiously and despitefully Nay hée raileth against his liege prince and such as haue shewed themselues to be her most faithfull subiectes and praiseth her greatest enimies albeit if hée were a true man hée woulde haue done neither In the libell against her Maiesties proclamation of the yéere 1591. published by him and Creswell vnder the name of Andreas Philopater vnder the title he placeth this sentence Vidi mulierem ebriam de sanguine sanctorum as if shée were drunke with the blood of saints Hée a Scelus sceler nectit p 6. saith Shee added wickednesse to wickednesse and vseth wordes not to bée vttred against so gracious a prince b P. 11. libr. Romae excus comparing her to Maxentius Iulian Costantius Decius and Nero. Hée disgraceth her in her parents and stocke and saith what his malice can deuise against her The like course hée taketh against her principall Counsellors c In praefat ac edictum accusing them of fraud crueltie rapines impietie and most hainous crimes Against the earle of Leicester and the Lord Treasurer that dead is hée hath published whole volumes of reproches in two seuerall libels entituling the first Leycesters common-wealth and setting out the second vnder the name of Causes of supposed feares c. Neither hath any railing libell of late come foorth but he hath had some finger in it Furthermore as the former bookes are full of railing and reproches so they want no prouision of lies and vntruthes Hée saith in d Andr. Philop p. 121. Philopater that King Philip did thrise deliuer the Lady Elizabeth out of trouble and cannot prooue once And that king Philip denied the rebels aide which Pius quintus the pope his grand master controlleth He repeateth diuers slanders out of Sanders and Genebrard and can write nothing without lies In this treatise which wée haue now in hand albeit hée séeme to professe Warding and fensing yet hath he no fence to kéepe his toong from lying And yet they say hée lieth verie closely yea and falsely too Such is his excellencie in both faculties that a great question may be made whether he raileth or lieth more impudently and starkely Do you not then take him to bée a fit man to giue precepts of modestie and true dealing to others that hath nor modestie nor truth nor reason in his owne dealing And may he take vpon him to censure others for rayling libelling raging lying and facing that in lying and libelling hath surmounted not onely

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

Lib. calam 3. Mantuan Templa sacerdotes altaria sacra coronae Ignis thura preces caelum est venale deusque They do also sell Christ and therefore by Brigit are pronounced to be worse then Iudas Deteriores sunt Iuda saith a Brig 132. onus eccles c. 23. Christ in Brigittes reuelations qui pro solis denarijs me vendidit illi autem pro omni mercimonio The pope he b Taxa poenitent selleth pardons and Iubleies making most gaine of foulest sins Of the schollers of Simon Magus the friers haue learned to worship the images of their founders For as they c August de baeres c. 1. worshipped the images of Simon and Helena so do the papists worship the images of Francis and Dominike and Clare and Brigit and other founders of the diuers sectes of monkes and friers The d Iren. aduers haeres li. 1. c. 23. Basilidians were reputed heretikes For that they worshipped images and vsed enchantements and superstitious adiurations How then can the papistes excuse themselues that worship images and fill euery corner of their churches full of them and coniure and enchant water candels hearbes flowers and such like making exorcistes and coniurers a holy order and that order a sacrament of the church Carpocrates e Irenaus lib. 1. aduers haeres c. 24. vsed to worship images and Marcellina one of his followers as saint f Augustin de haeres c. 7. Augustine saith adored the images of Iesu and Paul and burnt incense vnto them If then this were heresie in thē why should it not be heresie in papists to worship the image of Iesu with diuine worship and to burne incense not onely before that image but also before the images of other saintes The g Iren. lib. 1. aduers haeres c. 23. Epiph. haeres 24. Carpocratians and Basilidians Did conceale and hide the mysteries of their religion least holy things should be cast to dogs So likewise the papistes kéepe the mysteries of their religion secret and will not haue lay men to dispute of them They reade scriptures and prayers in toongues vnknowne and say the words of consecration and diuers other prayers secretly that the people heare not and al this as they stick not to say Least holy things should be cast to dogs For no better do heretickes estéeme of Christians then of dogs The Marcosians did h Iren. lib. 1. c. 18. baptise in an vnknowne language and annoint those whom they baptised with chrisme or Opobalsamum They annoint also their dead and giue them extreme vnction l Ibid. c. 9. Epiph. haeres 34. Marcus their founder went about to make his followers beléeue That he did transubstantiate wine into bloud in the sacrament a Ibidem They accounted themselues perfect but as b Ibidem c. 15. Irenaeus saith Perfectus nemo nisi qui maxima mendacia apud eos fructificauerit Finally they c Ibidem c. 17. Epiphan haeris 34. alleage A multitude of apocryphall scriptures which themselues haue forged All which heresies the papistes haue translated into their religion For they also baptize in a language not vnderstood of the people and vse greasing and annointing in baptisme and confirmation They do also annoint men when they lye a dying and beléeue that the wine in the Lords cup is transubstantiate into blood Their orders of religion do account themselues to be in state of perfection but the most perfect of them which are employed by the pope in defence of the popish faction and religion do fructifie in telling of greatest lyes Finally for proofe of their traditions and doctrine they forge diuers writings and write new deuised legendes and now lately for a cardinals hat haue they hired one Caesar Baronius to corrupt the historie of the church with innumerable fables and lyes The Nazarites were condemned for heretickes first for that they d Angustin de haeres c. 9. Epiph. de haeres Nazaraeor 29. mingled Iudaicall ceremonies with the doctrine of Christianity and secondly for that they boasted much of their reuelations and miracles The like sentence is therefore to be pronounced against the papistes which e In missali Rom in fine consecrate euery yéere A paschall lambe and obserue the Iewish Iubiley and Iewish feastes and haue translated the ceremonies of the leuiticall priesthood into their synagogue and bragge much of their reuelations and miracles and f Bellar. de not eccles make them a marke of the church The g Augustin de haeres c. 16. Epiph. haeres 36. Heracleonites did annoint their followers departing out of this life and gaue them their extreme vnction Likewise they did say prayers ouer the dead For which they are numbred among heretikes So it séemeth that the papists haue borrowed their extreme vnction their dirges and masses for the dead from heretikes The followers of Helzai as h Haeres 19. ante Christ Epiphanius reporteth and the Osseni likewise Sweare by salt and bread and other creatures and worship the spittle reliques of two of their saints This i Ibidem Helzai did also teach his disciples to pray in a toong not vnderstood by them Nemo quaerat interpretationem saith hée sed solum haec dicat and then hée addeth a praier in a strange toong These heresies the papists also embrace For they sweare commonly by creatures yea by bread and salt and by saints as the Helzaites did They kéepe the ashes excrements and reliques of their saints and worship them Finally they pray in vnknowne toongs and say it is not materiall albeit a man vnderstand not what hée praieth a Damascen de haeres Marcion gaue women power to baptize and albeit he had corrupted a maiden yet did hée much extoll virginitie à Marcione saith b Haeres 42. Epiphanius virginitas praedicatur Hée also stood much vpon fasting c Lib. 1. c. 30. aduers haeres Irenaeus saith that he and Saturninus began to teach abstinence from liuing creatures Hée did also d Epiph. haeres 42. teach that By Christes descending into hell diuers mens soules were thence deliuered and e Tertul. aduers Marcion separated marriages for religion Of which heresies the papists do sauour very strongly For they do also f C. adijcimus 16. q. 1. c. mulier de consecrat dist 4. authorize women to baptize and extoll virginitie and fasting highly and yet obserue neither Their monkes shoulde abstaine from flesh They separate mariages vpon pretence of religion and teach that the fathers were deliuered by Christs descension into hell out of that place which they call Limbum Patrum The Messalians beléeued that baptisme was onely auaileable to cut away former sinnes So likewise the papists beléeue that baptisme doth purge sinnes past and that sinnes committed after baptisme are to bée done away by penance Against them both g Diuinor decret c. de baptismo Theodoret teacheth That baptisme is the

potent reason Lastly it is most-false to say that the papistes sought to preferre Queene Elizabeth before the Quéene of Scotts For why then did they set her title on foote at the beginning of the Quéenes reigne why haue they continuallie sought to preferre the Scottish title and to dishable her Maiesties right To conclude why did the a Vita di Pio quinto pope and his adherents declare the Scottish Quéene to bée the true and lawfull enheritour of the crowne So it appéereth that these reasons are of no force to conclude that the papists ment her Maiestie any good But why they should purpose her hurt and destruction diuers most forcible reasons may be alleadged First they knew that her title right and reigne could not stand with the popes authority which is the onely line and leuell of the actions of papists and especially in matters of faith They knew I say that pope Clement had pronounced sentence against her mothers mariage with the King and that pope Paul the third had seconded him and declared her illegitimate which sentences could not well be retracted Secondly they considered that she had alwaies béene brought vp in true religion and hated Romish superstitions Thirdly diuers feared to be called to accompt for their iniustice and cruelty shewed to Gods saintes if she should once attaine to the crowne Fourthly they feared least she would remember the wronges which they had offered to her selfe during hir sisters raigne Fiftly they saw they should either turne from their Romish religion or forgoe their honors and liuings and that they meant not to do they had so farre engaged themselues already Lastly the Spanyards and Italians and all the popes agentes saw that if she succéeded their hopes were ended and that they must be packing out of England Other reasons also may be alleaged to this purpose but what should we search out reasons to prooue that a thing was likely to be done when it plainely appeareth it was doone Secondly he much misliketh that Sir Francis Hastings should say that Her Maiestie came to the crowne with the good liking of all true harted Englishmen both clergie nobles and commons and that then satan and his ministers beganne to fret and chafe And what reason hath he so to do trow you Forsooth because as he saith Papists placed her in possession of the crowne Which is nothing else but a plaine confession against himselfe and his clients the papists that they are no true harted Englishmen For if her Maiestie were placed in her seat by all true harted men then albeit the papists concurred in that action yet hath this Noddy no reason to take exception to these words of his aduersary But percase he is offended that Sir Francis should say that the papists were angry and fretted inwardly when they saw Quéene Elizabeth established in her kingdome As if it were not apparent how much it gréeued them Cardinall Poole and some other popish bishops séeing how matters went died for sorow others fled beyond the seas the rest hung downe their heads being sick for extreme gréefe Neither of al the popish prelates could any one be founde to celebrate the act of consecration but one albeit it was no small danger and disloialtie to refuse to performe it Hée that had séene their faces and countenances that daie woulde haue easily coniectured how much it gréeued the papists inwardly and how falsely this false frier N. D. auoucheth that they Placed her freely and willingly So willing they séemed that nothing gréeued them more then that they had suffred her to liue To make his tale séeme better hée saith That most of the nobilitie and commons and all the bishops were papists when the Queene came to the crowne But hée fouly mistaketh the matter For the Papisticall prelats were no true bishops but woolues and hirelings hated for their crueltie and abominations of all the people generally and those of the nobilitie that were in opinion addicted to popish religion yet were not then factiously combined with the pope Thirdly hée goeth about to answere for doctor Story who vpon the Quéenes first comming to the crowne did much repine at it togither with other papists and saide If they had followed his counsell they had strooke at the roote meaning no doubt her gratious Maiestie But if hée had ment to put in an answer that might haue caried colour cleered his client from suspicion of treason hée ought to haue vnderstoode the mans faults and cause better and to haue answered particularly to euery point of his accusation But that as it séemeth he cannot doe that acquiteth himselfe so badly in this one First he saith These wordes were neuer spoken by doctor Storie to his knowledge As if nothing coulde be spoken by doctor Storie which came not to his knowledge but saith he doctor Storie neuer confessed these wordes As if it were necessarie or likely that euery traitor and malicious enimie of the state shoulde confesse his treasons and malicious purposes or as if it were not sufficient that being examined vpon these words hée did not denie them but refused to answere which refusall in that case purporteth as much as a confession But suppose hée shoulde haue denied the wordes yet might he haue béene conuinced by diuers witnesses that heard him speake them Hée saith further that doctor Storie had no reason to speake any such wordes As if a man neuer did nor could do any thing but by reason Secondly hée woulde willingly mollifie Stories wordes by a gentle interpretation and woulde make vs beléeue that By striking at the roote hée ment not rooting out of Quéene Elizabeth but rather punishing certaine great men fauorers of heretikes for so they terme true catholikes and for proofe of this hée alleageth how Story on a certaine time was in a great chafe because hée coulde not bée suffred to apprehende a certaine gentleman and cut his throte at his pleasure and saide hée woulde no more serue as an Inquisitor if he shoulde be so crossed But both the answere and the proofe is nothing but vaine trifling For who can doubt but hée ment her Maiestie seeing otherwise hée had giuen counsell to take away her life and at that time talked of no other Againe what roote coulde hée vnderstande but her that was the roote and foundation of that state which coulde not stande with the kingdome of poperie and Antichristianisme As for those gentlemen that this fellow speaketh of they were neither the roote nor the great boughes of our religion Lastly granting that Storie had so spoken and ment yet he saith That there was no reason why he should therefore be executed as a traytor for that he spoke those wordes as a counsellor to his prince But first he must vnderstand that the question is not whether Story was iustly executed or no but whether the papists did not seeke the Queenes most innocent blood And this wise disputer doth in effect yéelde so much and confesse

that Doctor Story spoke these wordes and that this was consulted vpon in councell in Quéene Maries daies Secondly it appeareth by the story of Doctor Stories triall and arraignment that he was not called in question for these wordes but for high treason and that most iustly For first he ranne ouer to the D. of Alua and other the Quéenes enemies and sought how to stir them vp to make warre against his prince and country Secondly he practised with one Preston Paine how to make some insurrection in England Thirdly he entertained intelligence with fugitiue rebels and knowne enemies of this state Beside treasons there was obiected to him that he had by vertue of his inquisitors office in Flanders brought diuers of his countrymen in danger and made great spoile of their goods And so euident and plaine were the matters obiected against him that he had no other shift but to denie himselfe to be a subiect and to refuse to be iusticed by the lawes of this land which pleading I thinke his aduocate here will confesse to be most ridiculous Thirdly it cannot be denyed but the wordes were spoken not onely in Quéene Maries time but also in this Quéenes time For he was not charged with saying If you shall follow but if you had followed mine aduise Lamenting that when they might they had not followed his aduise in destroying the Quéene Lastly albeit he had béene charged onely with those words which by his enditement by the euidence then giuen and by diuers witnesses yet liuing is refuted yet to imagine or conspire the princes death is treason by all lawes This our aduersarie therefore that saith doctor Storie was condemned by shoutes and clamors as Christ was before Pilate blasphemeth in comparing a notorious traitor and a bloudie persecuter of Christs flocke to the most méeke and innocent lambe of God Christ Iesus And where he confesseth that The papists thinke that Storie for his zeale in Queene Maries time is to receiue a great crowne of glorie and fame vpon earth he sheweth both his owne and other papists most cruell and bloodie minde that allow of doctor Stories murdrous and cruell intentions both against her Maiestie and other godly men and declareth what fauour we are to looke for at his hands if once hée and his consorts coulde haue but a finger in gouernment As for doctor Storie hée hath now receiued his rewarde but not of glorie vnlesse hée did repent himselfe of his heresie and crueltie of which he gaue small tokens at his death After doctor Stories matter he toucheth the cause of Pius quintus his presumptuous excommunication denounced most iniuriously against her Maiestie but very daintily and nicely not daring to mislike it for offending his holy father the pope nor daring to allow it least hée shoulde séeme to concurre with those publike enimies that séeke to take away her honour crowne and life Gladly hée woulde excuse the papists his clients but his pleading is so fonde and foolish that their enimies cannot desire plainer euidence to accuse them conuict them First he sheweth and woulde if hée coulde tell howe complaine That the bull of Pius quintus the pope is made a common bugge against papists euery where as if they were guiltie in allowing his fact And so hée thinketh to shift off a foule matter with a fewe faire wordes and with a finta or fained shew of a downe right blowe to bobbe or rather abuse his Reader that looketh for sound reason But hée may not thinke séeing hée is come into the fielde to make a challenge that hée shall so escape our fingers First hée saith That papists albeit they admit the popes iurisdiction yet are not participant of the offence giuen by the pope But howe doth hée prooue that Forsooth you must take it of his owne bare word For other law or reason he alleageth none So ridiculous an aduocate doth hée shew himselfe in the greatest heat of his clients cause Hée confesseth that papists allow the popes iurisdiction and néedes must hée so do or else they shoulde not bée papists Héereof wée say that it is necessarily inferred that they are as farre guiltie as the pope and no lesse to be reputed enimies of the prince and state then the pope himselfe Pope Pius as the world knoweth disabled her right pronounced her excommunicate depriued her of her kingdome exhorted not onely forreine princes to make warres but all her subiects to rebell against her finally all such as should obey her lawes or helpe her hée doth no lesse anathematize then the Quéene herselfe Praecipinus interdicimus a In Bulla aduers Elizab. saith hée vniuersis singulis proceribus subditis populis alijs praedictis ne illi einsue monitis mandatis legibus audeant obedire qui secus egerint eos simili anathematis sententia innodamus Neither did hée onely giue sentence against her but also practise to depriue her For this cause hée practised both with French and Spanish and sent Vincent Lauro bishop of Mondeui into Scotland and Robert Ridolphi to make some stirre in England Hée raised men and sent money into England and other places for this purpose So it appéereth that the papists must necessarily allow yea further the popes hostile act if they ment to acknowledge his authoritie For otherwise themselues were excommunicate Besides they must necessarily obey the popes commandement Neither is it to bée doubted but that diuers principall papists haue entertained intelligence with the pope and his agents Lastly it is folly to dispute what papists do meane when wée sée euidently what they do Vpon euery occasion they are ready to rebell against their princes when the pope commandeth They haue shewed it in Ireland in Scotland and in England In France they rose against king Henrie the third that was a man of their owne religion They professe they are members of the Romish church which doth necessarily include obedience to the pope And to conclude this Noddie confesseth they allow of the popes authoritie in depriuing of princes of their kingdomes Wherefore not onely all lawes of nations but also all reasons of state condemne such for enimies and traitors to the state And strange it is that any prince or state can suffer such as either adhere to forreine enimies or else beléeue that a forreine enimie hath power to dispossesse the supreme magistrate of his crowne He scorneth Sir Francis Hastings for saying That no child of mortall man hath power to dispose of kingdomes or to depose princes or to dispence with subiectes for not obeying their prince And maketh shew of pleading for the popes authoritie in deposing princes But first we do not here reason what the popes power is but whether the papists that allow his iurisdiction are traitors Secondly admitte that were the question héere yet I say that the saying of sir Francis as he ment it is most true For his meaning is that the pope that is not onely the