Epistle and Gospell The Creed was receiued of the Nicene Councell Pope Sergius the Agnus Dei after which he concludeth both of these and others which he there mentioneth as the Introite Halleluia the commemoration of the dead Incense and the Pax in this manner This being so I can not but conclude that euery patch and peece of the Romishe Masse is but a rotten ragge of the newe religion So earnest he is to make euery peece of the Masse a rotten ragge that he hath also made many parts of their owne Communion booke patches and peeces and rotten ragges to the great exultation of all truly deuoted to the Geneua discipline in which Kyrie eleison Gloria in excelsis The Collectes Epistle and Gospell Nicene Crede and Agnus Dei be founde no lesse then in our Masse bookes I omitte here how falsely and blasphemously he concludeth euery peece of the Masse to be rotten ragges for are the words of consecratiō the most essentiall part thereof which came not from any man but from the institution of Christ himself as also the Pater noster rotten ragges who durst say it but Sr. Thomas And here by the way the attentiue reader may easily answear a common and friuolous obiection of the Protestāts that maruaile how we make the Masse the sacrifice of the new testamēt to haue bene ordayned by Christ himself when as Durandus others note at what tyme and who they were that composed the parts thereof when as neither Durandus nor any other make the essential and very substantiall part of the masse that is the wordes of consecratiō to haue come from any other then the sonne of God but they speake of the accidentall parts thereof to witt either deuoute prayers or ceremonies which we willingly graunt to proceede from the institution of Christes Church The like may be said of the Protestants communion which they pretend to deriue not from any other then Christ himself and yet many of their praiers ceremonies which accōpany that actiō they can not shewe out of Gods word but must confesse to come from later institution can not finde more auncient authors then be alleaged for ours the moste of which liued more then a thousand years since and be glorious Saints in heauen and therfore what doth Bell and such like Ministers that deride the ceremonyes and parts of the Masse but frump and flout at sacred and venerable antiquity from whom they come as Sr. Thomas here confesseth and mocke and mowe at their owne communion booke and partes thereof being borrowed frō vs or in what they differ can shewe no greater antiquity then the late daies of Edward the Sixt at what tyme diuers ministers did hammer them in the forge of their owne inuention Bels XVIII Chapter Of the profounde mysteries of Popish masse IN this chapter the minister maketh himself some pastime for that one ceremony vsed in former tymes is now giuen ouer and out of vse as though the Church hath not that authority as before out of Bell was proued The Englishe congregation allowed by act of Parlamēt in kinge Edwards time the newe communion booke for sound and agreable to Gods word yet was it in the same kings daies and not long after abrogated a newe deuised not only differēt in ceremonyes but also in points of more importance For exāple in the first cōmunion book in the supper of the Lord or newe masse for that name also they mention they pray for the dead saying VVe commend vnto thy Fol. 11◠mercy o Lord all other thy seruants which are departed hence Praier for the dead in the first Englishcommunion booke from vs with the signe of fayth and nowe do rest in the sleepe of peace Graunt vnto them we beseche the thy mercy and euerlastinge peace c. But this doctrine was straight reformed and no such thing found in the next And the minister himself in one Queenes daies chaunged his fayth twice and would I make no doubt chaunge it twice more if any newe and pleasing reuelation should blowe in the skye He and his congregation that haue made so maine mutations no waies maintainable may be silent with shame and not speake of the change of a small ceremony which both according to vs and himself is lawfull and may be done by the Church as the honour of God and edifications of others shall require the same Bels XIX Chapter Of kissinge the Popes feete THis chapter of his flingeth at the kissinge of the Popes feete which yet he confesseth here an Emperour to haue done nine hundred yeares agoe Let him answear what I wrote of that pointe in the Forerunner for in his Funerall he hath not Pag. 43. See also the Doleful knel. pag. 148. done it which yet is the pretended answear to that treatise or for shame commaunde the clapper to silence Bels XX. Chapter Of prayinge vpon Beades HEre the minister runneth vpon Rosaries and praying vpon beades making the beginning thereof some fiue hundred years agoe before that tyme he saith the people of God vsed altogether godly bookes of praier And what praiers I besech him did they vse that could not reade at all or doe now amongest them which lacke that skille of which sort the number is not fewe This inconuenience with vs is auoided by sayinge of the beades which none so ignorant but can vse and so fruitfully spend their tyme. Mary with the Protestants they must vse bookes that can neuer a letter on the booke or praye by speciall reuelation As the Church setteth forth diuers bookes of praiers for the benefitt of them that can reade so may she institute the beades for those that can not Let him shewe that the praiers vpon the beades be not good or that no manner of praier though good may be vsed which was not in the Apostles tyme neither of which he will euer be able to shewe or els all his babling against the beades is not worth a rotten beade Thomas Sternhold Robert VVisdom and such like haue inuented long since the coming vp of the beades the harmonious canticles of Geneua psalmes will he for all that say as he doth of the beades that the rehearsall of the originall is sufficient confutation and call them a rotten ragge of the newe religion Veryly I will not deny but he may do it truly were it not that their religion indeede is so newe that the ragge as yet can scarse be rotten The very same obiection which he maketh against the beades may proceede against the very communio◠book it self and that far more iustly seing it is a la◠crabstocke of their owne planting as before hat◠benesaid It were better for him to looke vnto hi◠owne fripperie and the cast canions of the congregation then to meddle with the sacred wardroa◠of the Catholique Church Bels XXI Chapter Of chaunging the Popes name IN this chapter he doth reuell at the chaunging of the Popes name which no question
word Yf the good Reader vouchsafe to reade S. Thomas he shal find in him the cleane contrary doctrine to 3. part q. 49. art 5. witte that we are by the passion of Christ deliuered both from Originall and all actuall synne whatsoeuer Pag. 198. He runneth vpon the Iesuits thus The Iesuits quoth he can not brooke Episcopall preheminence and in their high court of reformation haue made a lawe for the vtter abrogation of all Episcopall iurisdiction A most notorious slaunder as the whole world knoweth They liue vnder Bishoppes without any mislike of their dignity nay with condemninge them of heresy that teach otherwise as is apparante in Cardinall Lib. 1. de Clericis cap. 14. CommeÌ„t in 2. 2. disput 10. quast â—1 Bellarmin and Gregorius de Valentia The booke which he quoteth I haue not seene yet I make no doubt but the author is one of trust some false brother or other The thing it self is so false as I maruaile he blusheth not to putt it in printe That they haue made a lawe to abrogate Episcopall iurisdiction is most ridiculoue as though forsoth it were in their power to effect any such thinge and as though they labour not both in word and writinge for the vpholding of that dignity against disciplinarian Caluinists The author he alleageth for proffe is some Quodlibet arian minister though poore VVat son beareth the name So palpable an vntruth knowne to those that knowe any thinge is sufficient both to cassier the credit of those Quodlibets and other like libellaticall pamplets published vnder his name and also deepely to touch the reputation of Mr. Rogers True it is that those religious and learned men to stoppe all suggestions of ambition which hath bene the bane of many haue a seuere constitution amongest themselues ratified by vowe that none shall not only not procure any Ecclesiasticall Prelacy but also resist what he may reseruing due obedience to whom he is subiect not to be aduanced to any such dignity yet may they when it shall seme so good to the Pastor of Gods Church be promoted to prelacy as that worthy maÌ„ Bellarmine was not only created Cardinall but also made Archbishoppe of Capua Mr. Rogers as I suppose is not acquaiâ—tâ—d with any such scrupulous nicenes beinge more like of the twayne to haue made a vowe that he will not refuse any Episcopall promotion if he can tell how to com by it Pag. 220. To bring our religion into extreame hatred with all that be of contrary faith he chargeth vs with this doctrine viz That faith is not to be kept with heretiques An odious slander and not only of Mr. Rogers but commonly receiued amongest all Protestants How doth he proue it forsoth out of the Councell of Constance which he quoteth in the margent but noteth not any particular place which argueth false dealing the Councell being passing longe Gods Church assembled in that sacred Synode is notoriously abused and we dayly iniuried by the licentious pennes of protestats No such thing is in that CouÌ„cel defined And I desire no more then that the good Reader will not giue Mr. Rogers or others creditte before they truly bring forth in particular words what they so confidently auouche in generall terms Thus haue I briefely by a sufficient iury of vntruths conuicted Mr. Rogers of false dealinge and most iniurious and godlesse proceedinge against Catholike religion To prosecute all were a worke of more labour for neuer was booke as I thinke comming forth from such a one of such a subiect with that authority and that carried outwardly so braue and glorious a showe and inwardly was so vgly foule and deformed to the infamy of the author discredit of the booke disgrace of their religion and high commendation of our fayth which standeth vpon so sure grounds that it can not be impugned but by those meanes by which the author of it Christ himself was condemned to the shamefull and opprobrious death of the crosse Being thus dispatched of Mr. Rogers it remayneth to speake a word or two of another booke which was not longe since sent me and is intitled A briefe viewe of the weake groundes of Popery compiled together by one Mr. Vdall a lay gentleman out of diuers Englishe Controuertists as himself semeth to insinuate and in all probabilitie can not otherwise be thought and so no maruaile yf the waters be not sounde when they were drawen from corrupt fountaynes who can euer looke for a wel shapen garment made after a crooked measure Grapes are not gathered Math. 8. v. 16. of thornes nor figges of thistles as our Sauiour saith yet doth it so much please Mr. Vdall that he doth seeme to take great heart of grace for that he was not answeared with that expedition he expected The more hast he maketh the more he vrgeth his owne disgrace yf malice hath sette him a worke but if it be true zeale of truth and sauing his soule as he pretendeth I despaire not of his conuersion wherefore either for the spirituall profitt of himself or the commodity of other or common good of both I will nowe present him with a short sample of suche soule flawes as be in his booke minding afterward with more full hand to prosecute that subiect In his Preface to his deare Cousins whom with poyson lurking vnder sugred wordes he laboureth to inuenime he accuseth vs of open blasphemie against the sacred scriptures which I thinke wil rather proue a grosse vntruth on his parte and where is this blasphemy contayned in a booke as he telleth vs of Cardinall Cusanus which is intitled De authoritate c. Of the authority of the Church Councell aboue and against the scriptures But I besech him did he euer see this booke which so confidently he alleageth yf he hath then should he haue done well to haue noted where that the Reader also might haue found it seing it is not amongest the three Tomes of his workes sett out at Basill In the â—eare 1565. neither mentioned by Trithemius who hath diligently gathered together the workes of learned writers nor yet by Posseuinus who hath lately entreated of the same matter If he hath not what indiscretion is it in so waighty a pointe to rely vpon the creditt of others Veryly would such as reade Protestants bookes but vouchafe sometyme to examine the quotations it were not possible that they could be so pittifully deceiued as they dayly be Cusanus is abused he ueuer wrote any suche booke This vntruth it may be he borrowed from Mr. Iewell who doth not only cite that booke but also as Detâ—ction lib. 5. pag. 410. though he had knowne it very well quote very many places out of the same as he is charged by Doctor Hardinge which argueth that out of true bookes he could haue proued any thinge for himself that out of one which was neuer written found so many testimonies to serue his turne I would not wishe Mr. Vdall
BELS TRIAL EXAMINED THAT IS A refutation of his late Treatise intituled THE TRIALL OF THE NEVVE RELIGION By B. C. Student in diuinitie VVherein his many grosse vntruthes with diuers contradictions are discouered Together with an examination of the principal partes of that vaine Pamphlet and the antiquitie veritie of sundry Catholike articles which he calleth rotten ragges of the newe religion are defended against the newe Ragmaster of RASCAL In the Preface likewise a short viewe of one THOMAS ROGERS vntruthes is sett downe taken out of his booke called THE FAITH DOCTRINE AND RELIGION PROFESSED AND PROTECTED IN THE REALME OF ENGLAND c. with a short memorandum for T. V. otherwise called Th. Vdal Ierem 7. v. 8. Beholde you trust to your selues in the wordes of lying which shall not profitt you Printed at Roane 1608. THE PREFACE TO THE GOODE CHRISTIAN READER IN my last booke goode Reader which I published against the challenging minister intituled The Dolefull knell of Thomas Bell I very well remember that I freed my self from writing ought against him vntill I had sett forth his Blacke Buriall contayning an answear to the mayne of all his blasphemous bookes and pestilent pamphlets ys iust reasons there specified hindred not my designement notwithstanding meeting not longe since with a newe toy of his tricked and trimmed vp with diuers patches and rusty ragges drawen from the dunghille of his former monuments and called by him The Trial of the newe religion I resolued to examine his depositions and to try the truth of his newe treatise and that both because it falleth out very fittely and in order that hauing rung Bels Dolefull knell this examination of his Triall as his winding sheete should follow before the solemnity of his foule Funerals and interring of his carcasse be kept and also for that I feare by the disastrous coniunction of the planets that a could frost of pouerty will yet keepe backe the springe of the promised worke and therefore I thought it not amisse to publishe this Treatise being not of any such bulke but that a fewe crownes may dispatch the impression And lastly to giue Bell sure and certaine intelligence that it was contempt of him and his bookes that made them passe so longe without answear and not any rare learning or stinginge stuffe as in the light of his darke dreaming conceipt proceeding from much vanity and litle humility small grace great pride he framed to himself His eies I hope by this time be opened to see that albeit he were an importune challenger yet he lay not so close but that his sides haue bene soundly bombasted and his quarters kindely curried ouer That disdainfull stile of his which before trampled vpon our silence those mounting words which in former tymes menaced nothing but death and destruction that insulting vaine which did so contemptibly caper vpon our quiet carcasses is nowe becom bankrupt and fled the countrey Those ouerlooking termes and fiery phrases those terrible taunts which with restlesse penne he runge in our eares and neuer ceased to iangle both in towne and countrey are vanished and blowne away like the locusts of Egipt The world is altered Toâ—nam is turned French his hoat courage is cooled the gospelling Golias lyeth sweating vpon the earth fetching his last gaspe and the false pleasinge lustre of his bookes faded and coin to nothing In former tymes this and such like were his vsuall songes No no they do in effect confesse Funeral lib. 1. cap. 2. pag. 6. so much whiles they neither dare answear any one booke at all nor any one chapter wholy but here and there an odde piece or sentence I protest vnto the gentle Reader I partly blushe on their behalf But neuer as I thinke shall I liue so longe to heare any more such musicke No no that tune is out of date the bloud hath left his cheekes and runne in poste to comfort his faintinge heart It was also no question a braue pangue of his vauntinge spirit when he came ouer vs in this insulting manner They Funeral lib. 2. cap. 1. pag. 4. are so nettled so pricked and goared with my bookes and their religion so battered with their owne best learned doctors and most skillefull Proctors that gladly they would satisfy their Iesuited Popelings wipe away that discredit which hangeth at their beardes for which ende they vse many coosenlnge trickes iuglings and lieger-demains so to stay the outcries of the people vntill I be dead and then by your fauour they will com vpon me with good speed Canis mortuus non mordet but before that day my life I gage in that behalfe they dare not for their guttes publishe any direct full aÌ„swear etc. because to snatch here a piece there a piece is no answear at all but a mere toy for young children to play withall But pardon him this he will neuer do so any more whiles he liueth it was the heate of his zeale and the longe gaping after an ouerseeing benefice that made so many madde and lofty words to runne forth whiles the doore was open Balams eies be now illuminated and he seeth verie well and the world knoweth that his bookes be not only answearable but also som of theÌ„ answered His Downefall of Popery which in the highe pitche of his soaringe pride he affirmed to be such tickling stuffe that euery article Funeral lib. 2. cap. 4 pag. 10. coÌ„clusioÌ„ propositioÌ„ therein coÌ„tained might truly be called Noli me tangere because they dare not quoth he for ten thousaÌ„d millioÌ„s of gould touch the same fully directly wheÌ„ as for al that euery article hath bene examined euery coÌ„clusioÌ„ coÌ„futed euery propositioÌ„ perused answered beaten in pieces so that the Minister may truly be called Noli mihi credere and deserueth for this and hundreds more of like qualitie ten thousand millions of whetstones for the rewarde of his workes the trophees of his labours and the perpetuall ensigne of his false foolishe and phantasticall monuments But to prosecute further in particular this present Pamphlet the due examination whereof I haue vndertaken two speciall things remayne yet to be spoken of The first concerning my self the second touchinge the Minister As for my self thou shalt vnderstand good Reader that I was once determined to haue answeared the treatise fully and wholy as thou maist perceiue by the first and second chapters but afterward infirmity of body hindering the course of my studies and desire of minde to haue it dispatched with all speed caused an other resolution which may perhaps reuiue Bels dead spirits and inflame his cooled bloud and make him com out once againe with his old complaint that I haue answeared him by pieces and patches and for my lugges and guttes durst not deale with Such are Bels phrases the whole and that I haue after much labour and study much siftinge and searching out of the whole tome of his Triall
and gaue vs no rest from his darings and Larums hath now giuen ouer that stately stile and manner of writing That which the mercifull God knewe before he desired with his whole hart knoweth now that he longeth for no such thinge the eadge of his zeale is abated the ouerboiling heate of his courage is coaled In this his Triall not one sentence word or syllable of any challenge offer of disputation or acceptance of Conserence is mentioned and as little for that little which I haue readde doe I finde in his Antepast Quantum mutatus ab illo From whence cometh this suddaine change or what hath wrought this vnexpected and strange alteration Nothing els good Reader but that Bell as at the first surprized with the desire of vaine glory and the worldes applause made his first challenge yet with a clause to preuent afterclaps viz yf it might stande with the liking of higher powers so was he afterwarde deceiued in his accoutes erred in his conceipts made a wronge reckening For he verily persuaded himself because he had remained so many yeares vnāsweared that the same world would stil haue continued and that the terror of his challenges had so benummed our fingers that no pēne could or would haue bene stirred against him None of them quoth he to his Maiesty as before was noted dare vndertake the quarrell and in his Latum But on the other side yf either no Papist dare appeare to performe and answear the challenge and to speake playne Englishe I thincke it will fall out so c. VVhereupon he followed the chace so eagerly that no rest or peace could be had from his darings challenges and Larums but finding now that he was in a wronge boxe and that it was rather contempt then any feare which caused so long silence our terrible kilcowe hath pulled in his hornes and he that before like a proude palfry prickt vp with prouander kept a snorting and flinginge is now become so poore so lame and leane that the kites and crowes assure them selues shortly to be the executors of his last will and testament He hath mette with S. R. his answear to his insolent and challenging Downefall or rather that hath mette In the Epistle to his Maiestie with him which hath giuene him this deadly greeting Wherefore seing that of late Thomas Bell a fugitiue once from Protestants religion as he is now from Catholiques hath not only accused but also slaundered the vniuersal Catholique cause in a booke which he hath dedicated to your Maiesty and tearmed it The Downefall of Poperye and withall challengeth dareth yea adiureth in which case our blessed Sauiour though with daunger of his life made answear all Englishe Iesuits Seminary Priests and as he speaketh Iesuited Papists to answear him I haue presumed vpon your gratious fauour to accept his challenge and am ready to performe it hand to hand if your Maiesty graunt license and in the meane tyme to dedicate to your name this my Confutation of his arguments and slaunders After this dismoll newes no small coolinge carde to the gallant gamster and so much the more grieuous by how much he neuer expected any such thinge behould out cometh an other booke of mine against him called The Dolefull knell in In the Epistle a little from the beginning and also not far from the end which I haue made most humble sute vnto the right honorrable Lord Chancelor of England to whom the booke is dedicated for the fauour of an indifferent conference as passed in France and that in such serious and effectuall manner as Bell can not but perceiue that we be in earnest In that booke also after I had sett downe many of his proude and presumpteous speaches of his vaine vaunting and craking challenges I did as it were prophecy that the world should shortly knowe how he would slippe his necke out of In the Preface about some seuen pages from the end 〈…〉 Chap. 3. the collar and not withstanding all his daringe and redaringe all his braue boastinge and solemne protestation find out som one cauilling shift or other neuer to appeare in publique conference least he shamed him self and the congregation for euer There likewise shall the good Reader finde that I haue answered him so home so roundly ioyned yssue with him touching his challenges in a chapter intreatinge of that speciall point that I suppose he can not desire more and make no doubt but that Bell neuer desired so much Finally in my Scholasticall defiance to his Freshe larum in the end of the Dolefull Knell I haue said so abundantly in answear to the particulars thereof setting down the same wholy and entierly that it is no question with me but that Bell may say more truly thereof then he doth when he acknowledgeth his synnes before the receiuing of their Communion viz that the burthen thereof is to him intolerable And here to the perpetuall disgrace of challenging Sr. Thomas and perfect satisfaction of the Reader that he may fully vnderstand how we are more willinge to take vp his gauntlet then euer he was in the height of his greatest vanity to throw it to vs I will adioyn what for the last parting I say to his Larum my words be these To conclude this pointe whereof I haue said before so sufficiently both in the Epistle dedicatory and in answear to his third chapter that I make no doubt the Reader remayneth with full satisfaction here not to followe the wandringe Minister in his vaine of vauntinge to leaue words and to come vnto dedes Non cauponantes bellum sed belligerantes I the meanest of millions doe accept of his challenge here made and doe vndertake to defende not only those two points of Iosephus doctrine and Pope Martins dispensation which he hath singled out as matters important but also all the rest so it may be which is but reason with that equity and fauour which was graunted to the Protestants in France and vpon the same conditions do prouoke him with a counter-challenge to the defence of his bookes according to his insolent and manifold daring offers and for triall of both these twayne in manner a foresaid doe coniure him for the credit of the congregation and adiure him by the maiesty of the Ministry and exorcise him by all those Larums and challenges by all those brauings and braggings which be foūd in his bookes by all that reputation which he hath gotten with his silly dependants and that mighty expectatiō which he hath moued in the minds of many that he would procure this safe-conducte of which he much speaketh but we can not yet gett any sight and the more to vrge and presse him the more to pricke and spurre him to the effecting of so notable and memorable a pece of seruice the more to styrre prouoke and inflame his ministeriall mounting spirit impatient of disgrace and to fire the zeale of his fury forward I send him this scholasticall
denance with as many challenges as will stand between Charing Crosse and Chester and as many dares as will reache from Darby to Darington These these dolefull newes haue cast him into such dumps that he hath small list to heare either of disputation or any indifferent Conference and therefore though he writeth still and vseth that as a poore proppe to vphould his fallinge reputation least the infamy of cowardize and dastâ—rdly feare with no small desgrace to theire cause should suddainly seaze vpon him yet the tickling stringe and mountinge Minekin of brauinge and challenging is not once touched that kinde of descâ—nie is now out of date He is no true friend of his that will so much as mention any such matter If this be not the cause what is the reason that he which was so furious before like a little lion is now become so gentle like a tame cosset Be it that his haughty and insolent maner of crakinge vpon better adiâ—ise of friends disliked him yet should he in temperat and modest sort still haue prosecuted his former quarrell for the creditt of their gospell and reputation of his learninge which in the opinion of his dependants is very great and in his owne incomparable and accepted of the offer of S. R. and vtterly confounded him in disputation for he nothing doubteth or at least in former tymes hath not yf his wordes did truly deliuer his meaning but that such an act would tend to the glory of God to the seruice of his Soueraigne the honour of his countrey the edification of his auditors and the comfort of his owne soule as in his Motiues he speaketh or if disputation Pag. 36. liketh him not why hath he not procured a Safeconduct for such an indifferent Conference for the due triall and examination of the authorities alleadged in his bookes as passed in Fraunce betwixt the reuerend Bishoppe of Eureux and now Cardinall and the Lord of Plessi Marlie for if that sincerity be vsed which he often protesteth what readyer way could he haue wished either for the procuringe to himself eternal renowme and vnspeakable creditt to his cause or euerlasting shame to me and thereby some disgrace to Catholike religion Seing then he is now so mute that before was so tonguy now so dead that before was so liuely can any other true cause thereof be assigned then that his owne conscience not ignorant of his bad quarrell and priuy to so many corrupt citations as be founde in his bookes maketh him willing after so great expectation moued in mens mindes to shift his haÌ„ds from any such busines slily to steale away as though EnglaÌ„ds Ioye were againe in actinge Or yf the humour of self love doth so dazele his eies that he can not yet see into what dangerous straigtes by his many manifest vntruthes he hath brought the reputation of the congregation and so would for his owne part still venture forward VVhat can be thought otherwise of any that penetrate into the matter as they ought but that superior authority hath commaunded the clapper to silence for his foolishe and daÌ„gerous iangling But he that hath hetherto behaued himself in such insolent and dominiringe manner odious to God and the world must not thus passe away wherefore I giue him once again to vnderstand that we expect the Safeconduct which he hath so often spoken of this we require vrge and exact at his hands wherein if he fayle well may his followers saye Farewell fidelity the glory of the Gospell is ecclipsed shame hath shaken handes with the congregation and no remedy but it must be proclaimed by vs in towne and country that Bell euen the Minister Bell that daringe Doctor that craking challenger that couragious champion that Larum ringer is desperately fled the field not daringe to indure the encounter of his auersaries and hath left all the fraternity egregiously cousined abused and gulled or els which turneth as much to his perpetuall infamy and disgrace that his mouth is musseled by authority for hauing spoken more then be can with his owne honesty or reputation to the common cause defend and maintayne VVherefore what remayneth but that hauing runge his Dolefull knell and left him speacheles and ready to giue vp his last gaspe and hauing also prouided here a winding sheet for the shrow dinge of his carcasse but that I should with what conuenient speed I can make reddy his Blacke Buriall that he may according to his deserts be interred to the perpetuall ignominy of his name and euerlasting confusion of the congregation Before I ende I can not gentle Reader but say somthinge concerning a booke that came lately to my handes of one Thomas Rogers which as it is a commentary vpon nine and thirtie articles contayning the faith and religion professed in England and concordably agreed vpon as he saith by the reuerend Bishoppes and cleargy at two seuerall Conuocations so is it graced with this Embleme Perused and by the lawfull authority of the Church of England allowed to be publique In this booke proceeding from so graue a man as he insinuateth himself to be from the chaplin to the principall of their cleargy intreating of so waighty and important a subiect as the Synodicall decrees of their church and commended to the world in such singular and speciall manner what can of reason be expected but that the truth should sincerely be sett forth without all suspition of cunninge conueyance all feare of sinister relation or any scruple or doubt of hatefull corruption seing the stayne of such crymes should not only touch Mr. Rogers but redound also as it were to the infamy of the whole body of their cleargy and religion For any yea of meane insight may soone make this discourse that if the religion of England were sounde and ours false and abominable no indirect proceding needed or woulde be practised either to the aduancinge of their owne or depressing of ours and contrarywise if corrupt courses be made the buckler to defend themselues and the weapon to offend vs what can be thought but that there is a flawe in that faith which is by that meanes maintayned and impregnable veritie in our religion which is by such godles shiftes assaulted now whether this be so or no and in that grosse manner as not only those which be of capacity and learninge but euen of the meanest and ignorant sort shall especially in som of them thinke vs to be notoriously abused iniuried remayneth to be hadled VVherefore to runne ouer briefly some fewe vntruths and a little to touch the corrupt dealing of Mr. Rogers as my short tyme shal giue leaue the straight coÌ„fines of a Preface will permitte Pag. 14. He setteth vpon vs in the manner One Mother A. short list of Mr. Rogers vntruthes Iane quoth he is the Sauiour of women a most execrable assertion of Postellus the Iesuit Nay rather it is a most execrable vntruth of Mr. Rogers the Preacher Can
a man of his profession charge vs with so strange paradoxicall and blasphemous an assertion and so iniurious to the sacred bloud of the Redeemer of the whole world and that both of men and women without recoilinge of Conscience we denye what he saith how doth he proue what so boldly he affirmeth Postellus the Iesuit quoth he teacheth this execrable dnctrine which he proueth out of the Iesuits Cathechisme That Postellus was one of that order is more then I doe knowe or more then I list yet to beleue vntill I see better prooffes but yf he were he was no other then such a religious man as Luther was that ranne out of his cloister to lay the foundation of the Gospell I finde him in the Indice of the Councell of Trent commonly annexed thereunto enrolde for an heretike and so discharged from vs albeit I can hardly beleue that euer he could be so madde as to broach any such ridiculous sensles and blasphemous doctrine To iustify this of Postellus Mr. Rogers voucheth the Iesuits Catachisme that is a most scandalous and slaunderous libel made by one Pasquiere a French heretike in disgrace of that renowmed order as he knoweth full well when he citeth out of the same Catachisme two infamous verses tendinge deepely to the Pag. 187. touch of their liues which none so simple to thinke that they would publishe of themselues They are so far from being the authors of that filthie and hereticall booke that one Richeome a learned man of that Society hath sette forth a confutation thereof Should a Catholike compose a like treatise bearinge title The Church of Englands Catechisme fraught with abhominable and most odious opinions and such in truth as they vtterly detest and should I produce out of it most loathsom stuffe against them in disgracè of their religion would he not condemne both the author for a monster of the world and me for an extreame malitious slaunderer to presse them with any such damnable testimony I leaue the application to himself Pag. 17. He condemneth it in vs as an error and dreame that Christ descended downe into hell to deliuer the Soules of our forefathers and that most iniuriously for to omitte what may be brought out of sacred scripture we can not be condemned herein but the auncient fathers must beare vs company and that by the testimony of our aduersaries The fable quoth Casuin of a place vnder the 2. Instit. cap. 16. §. 9. ground called Limbus albeit it hath greate authors yet it is nothing els then a fable Sutcliffe confesseth that S. Hierom and other fathers beleued that Lib. 1. de Purgato cap. 4. there was a simbus patrum before the comming of Christ But he addeth that they affirmed it rather scholasticaliy then dogmatically which yet he neither doth nor can proue we take what he graunteth of their beleuinge the other we deny Willet also can not gainesay the same We confesse In his sâ—nopsis of the editioÌ„ 1600. pag. 353. quoth he that the fathers for the most part of them to haue bene in this error To conclude this doctrine is taught by the church of Englande when as in the Geneua Psalms allowed and authorized by receiued custome amongest them this article of the Crede He descended into hell is turned thus into meeter His soule did after this discende into the lower parts To them that longe in darkenes were the true light of their harts By what warrant therfore Mr. Rogers expoundeth them here to the contrary I know not him selfe can best tell Pag. 23. many Papistes quoth he and namely the Franciscans blushe not to say that S. Francis is the Holy Ghost Mr. Rogers blusheth not notoriously to iniury vs with the imputation of so blasphemous an assertion He quoteth in the margent for prooffe the Alcaron of the Franciscans a most shamelesse and scurrilous booke sett out by modern heretikes against that worthy and religious order It seemeth he bestoweth much of his tyme in such spirituall books as these and willingly entertaineth such witnes against vs as the Scribes and Phariseis did against Christ vntill he dischargeth himself better this iniurious and blasphemous vntruth must ly vpon him self Pag. 29. Speaking of our behauiour to the scriptures he Antidot euang in Luc. 16. p. 528. saith To the same purpose but more blasphemously Stapleton saith as the Iewes were to beleue Christ so are we simply and in euery thinge to beleue the Church of Rome whether it teacheth truth or errors He fathereth a grosse vntruth vpon Stapleton his words be these Certum est c. It is certayne that the Iewes ought to haue obeâ—ed Christ so far forth as he gaue testimony to the truth but whether he did that or no belonged not to the Iewes to make any doubt of but simply to beleue Wherefore as the Iewes ought to haue beleued Christ so ought we simply to beleue the Churche not verily whether Note these wordes against Mr. Rogers it teacheth true thinges or not but whether that be certayne to vs or not We ought not to doubt but as the father sending Christ coÌ„maunding him to be heard so Christ sending his church and commaunding that to be heard hath by his wisdom disposed that without all daunger of errour as well the Churche should be heard of vs as Christ of the Iewes True therefore it is not that Stapleton saith we are simply and in euery thinge to beleue the Church whether it teacheth truth or errors for he affirmeth the contrary and his words contayne not any impious or absurd doctrine though Mr. Rogers by ouerlashing and not reciting his wordes truly would make him to speake both impiously and falsely Pag. 49. He taxeth vs for teachinge free will and these words he citeth as out of the Councell of Trent Man Ses 6. cap. 1. hath free will to performe euen spirituall and heauenly thinges VVhat error can this be when straight after Mr. Rogers setteth downe this proposition Man may performe and do good works when he is preuented by the grace of Christ and renued by the Holy Ghost But he will say that the Councell of Trent teacheth that good workes may be done without the grace of Christ and therefore he citeth this doctrine of ours as erroneous and contrary to a former proposition of his which is this Man can not do any good worke that good is and godly being not yet regenerate But herein he doth slaunder the Councell of Trent In the very place by him quoted it rather hath the contrary and in the first Canon of that Session most plainely which is this Yfany shall say that a man is iustified before Ses 6. can 1. God by his workes which are done either by the force of humane nature or the doctrine of the lawe without diuine grace by Iesus Christ be he accursed Iudge nowe gentle Reader whether Mr. Rogers hath dealt truly with vs and the Councell of Trent or
auncient fathers yea to their Synode of nine and thirty articles vpon which he maketh his commemary and that which were moste pitty of all both this and other bookes of his owne may claime interest to the same title Lastly doth not the congregation of England publikely reade both soble and Iudith in their Church seruice in the same ranke and order with the other scriptures and yet with Mr. Rogers they be the bookes of foolishe men verily in this pointe he seemeth to be one of the disciplinarian fraternity Pap. 121. He citeth Eckius for houlding that not only veniall synnes but mortall also are purged after this life He slaundereth that learned man he teacheth no such thinge for then it would followe that all men should finally be saued It may be that he saith the temporvll payne due to mortall synne after the eternall is forgiuen is purged after this life of mortall synne it self he speaketh not and I doe without all feare accuse him of an vntruth though for lacke of the booke I can not pervse the place he alleadgeth so learned was the man knowne and so sounde in religion In the same page he abuseth Durandus affirminge him to thinke that the soules in Purgatory haue rest som tymes vpon Sundayes and Holy daies In the place by him quoted de officio mortuorum lib. 7. no such thing is founde Pag. 124. He chargeth vs moste vntruly to hold that repentance is not of necessity vnto the saluatiō of mā For without the same a Popishe pardon quoth he may serue A great vntruth for a pardon profiteth not any man but such as is in the state of Gods grace which presupposeth pennance or repentance No Catholike author he noteth that teacheth any such doctrine no maruail for none can be named Thus is a gener all vntruth receiued amongest them and theresore it should seme that they haue obtayned some pardon for that purpose to imitate their phrase of speakinge Pag. 158. He chargeth vs to abuse the sacrament of Baptisem So haue the Papists saith he baptized both Bels and Babels Before he noted it in vs as an error that we teach the Sacraments to conferre grace ex opere operato But I hope he is not so grosse as to imagin that we should suppose that either Bels or Babels be capable of grace The Sacramet of baptisme is only with vs giuen to reasonable creatures and though bels for babels we leaue to him for his recreation and other thinges be hallowed with holy water and other praiers and haue sometyme a name giuen them by reason whereof they are said by the common people to be baptized or Christened in an improper and metaphoricall sense yet none whom malice possesseth not will either say or thinke that they be truly and properly baptized when as the necessary and formall words of Baptisme viz I baptise thee in the name of the Father and of the Sonne and of the Holy Ghost are not vsed It would better become Mr. Rogers grauity to dispute formally like a diuine then to cauill vpon the improper speache of the vulgar people like a wranglinge Sophister Pag 159. speaking of the Eucharist he chargeth vs most falsely to vse it magically as a salue against bodily sickenes and aduersity citing no author for proffe of so bould and false an assertion Pag. 157. Entreatinge of the Sacrament of Exteme vnction he commeth vpon vs with this false charge The minister thereof vsually is a Priest but may be any other Christian and a little after he affirmeth vs to houlde that a woman may be the minister of that sacrament A most grosse and palpable vntruth jorged as it semeth by him selfe when as he nameth not any other author They are accursed by vs that shall say that the proper minister of Extreme Concil Trid. se◠14. can 4. de extrema vnctione vnction is not only a Priest which sheweth vs to be free from his false imputation Pag. 168. He laboureth to insame vs after this manner Baptisme quoth he serueth for the putting away of Originall synne only and that we teach this doctrine he proueth out of S. Thomas of Aquine whom he quoteth in the margent but in such sort that it seemeth he meant not that we should euer finde it he reserreth vs to his booke De Sac. altar which hath two and thirty longe chapters not specifying any one in particular ensorcinge his Reader by this meanes either to beleue him or to great labour before he can reproue him but this cunninge must not serue his turne I challenge him confidently of an vntruth neuer shall he be able to iustify either out of that booke or any other what he obiecteth against that myrrhour of learninge glorious S. Thomas of Aquine as who teacheth far otherwise as I will by more particular reference nowe declare VVherefore in the 3 part q 69. Artic. 1. third part of his Summe he propoundeth this question Whether by Baptisme all synnes be taken away to which he answeareth affirmatiuely And in the articles followinge he confirmeth the same verity especially in the seauenth VVhere he moueth the question whether the opening of the gare of the kingdome of heauen be an effect of Baptisme which he resolueth in this manner I answer and say that to open the gate of the kingdome of heauen is to remoue the impediment by which one is hindered to enter into the kingdome of heauen and this impediment is synne and the punnishement due to synne but before it was proued that by Baptisme all synne and all punnishement due to synne is taken awaye whereof it followeth that the openinge of the gate of the kingdome of heauen is the effect of Baptisme Let Mr. Rogers now go and tell such as will beleue him that S. thomas taught Baptisme to take away Originall sinne only Pag. 169. and 170. He accuseth vs as though we taught Baptisme giuen to infants by Protestant ministers not to be lawfull An vntruth as he may learne out of the Councell Ses. 7. Can. 4. de Bapt. of Trent where this Canon is deliuered Yf any shall say that Baptisme which is giuen of Heretikes in the name of the father and the some the Holy Ghost with intention to do that which the Church doth not to be true Baptisme be he accursed But saith he in France and Flanders the contrary hath bene practised for prosse whereof he sendeth vs to an other place of his booke where no such thinge is founde and neuer shall he showe vs to teach that any Baptised by Protestants with due matter forme and intention ought to be baptised againe Pag 183. Christ hath satisfied quoth he and was offered only for Originall synne an error of Thomas Aquinas Nay rather it is a most shamelesse vntruth of Thomas Rogers no place doth he quote and no marqaile when he knoweth not where to finde it Is this the fidelity this the sincerity conscience of the pretended preacher of the
Vdal to insringe his solutions which giueth me iust cause to suspect that he is with the preconceipted sincerity of his owne doctors carryed away into error and so looketh little into the Originals which if he did he could not but finde that which he pretendeth to seeke for if he shutte not his eies against the truth as he professeth he will not VVhich that he may doe I shall not forgett to cōmend him to his mercy who desireth not the death of a sinner but that all should com to the knowledg of his name But yf it shall sal out that he will stil proceede forward in his fourmer course yet I would wishe him in writinge to abstayne from all biting and bitter words which somtyme he breaketh into that the quarrell of God may not he prosecuted like the quarrels of this world but with that modesty which becometh the prosessors of diuinity and religion And for my part sory I am that Bell hath so far giuen the raynes to his passion as with such virulent termes and insupportable insolency to cast forth his gantlet of defiance and to insult against the whole Church of God which hath made my stile before in the Preface more stirring and quicke then otherwise I would or thought conuenient least we might be condemned of cowardize or seare to the preiudice of truth which so often and so opprobriously he obiecteth against vs. Thus much of these matters now it remaineth to encounter Bell and to examin and make triall what substantiall stuffe is contayned in his Triall of the newe religion B. C. BELS TRIAL EXAMINED CENSVRED AND REFVTED The Proeme ENtending to note the principall vntruthes of Bels Pamphlet the principall part and fundamentall substance thereof I haue thought goode to take my worke orderly before me first to salute his Epistle and see what holsome stuffe he presenteth in that to his Patrones Bells Epistle Dedicatory THE 1. VNTRVTH THE Minister standeth vppon coales till his fingers be at worke and his penne busied about his harts delight and therfore not to loose any time hefalleth roundly to the matter presenting his patrons with a tricke of his occupation in his very first entrance His wordes be these The visible church quoth he as writeth Egesippus Egesip apud Eusebium host lib. 3. cap. 32. remayned a virgin free from all heresies and corruptions during the lise of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuinge But after the death of the Apostles sayth he errors by litle and litle crept into the church as into a voyd and desert house This assertion is dolefull ynoughe and yet very profitable against all Popish Recusants of our time as who are not ashamed impudently to auouch that after so many hundred yeares from Christes ascension there hath bene no error at all in their Romish Babilon This collection will proue dolefull ynough to him selfe and not very profitable to the congregation by that time we haue sifted his words and examined the authoritye alleadged for it is powdreed with lies and iugling tricks thicke and three-sould For first if he meaneth any such error as may stand with the integritie of the Catholike faith most false it is that we deny any such error may creepe into the Church for we willingly confesse that Papias S. Ireneus and some others held the error of the Chiliastes as him selfe mentioneth straight after that S. Ciprian and diuers others with him were carryed a way in to the error of rebaptization but yet notwithstandinge these their errors they were true members of the Catholicke church seing that in questions newly springing vp error may be incurred but not allwayes heresy which importeth not only an error in the vnderstandinge but also malice and obstinacie in the will by contemninge the Church her decree and determination But if by error he meaneth heresie as no question he doth both because he saith that during the liues of the Apostles the Church was free from all heresies and corruptios but after their death error by litle and litle crept in and also for that he termeth our Church Romish Babilon or as he speaketh in his Suruey where he handleth the very same matter whorish Babylon by which Page 342. wordes it is plaine that he meaneth hereticall errors for such only maketh our Church Babylon and to forsake her true spouse Christ and to comit spirituall fornication by cleauing to newe damnable and hereticall opinions and lastly for that otherwise he proueth nothing against vs the scope of his booke being to shewe that our religion is not old but newe as being far different from the pure faith of the Apostles This then being his meaning most false it is I say that any such errors crept into the Church I meane with the corruption of the Churches sincere doctrine though I willingly graunt that diuers of the Church haue by heresie falne from true doctrine as namely the minister him selfe eyther in the Apostles time or shall doe vntill the worldes end and that by the singular prouidence of Christ who promised that hell gates should not preuayle Math. 16. against his Church and many like places to that purpose might be alledged But what say we to the authoritye of Egesippus who liued straight after the Apostles cited by Bell for iustification of that he affirmed Nothing els but that he belieth both Egesippus and also Eusebius whome he quoteth in the third booke of his history cap. 32. as the relator of those wordes of Egesippus Reade the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The minister was not content to Bels epistle dedicatorie borrowed frō his suruey pag. 341. 342. present his Patrons with a cast paragraffe of his Suruey makinge it the begininge of his Epistle for almost two pages together but he must also abuse both them and others with a notorious vntruth of his owne fatheringe that vppon Eusebius which is not there to be found Neyther can this dealing of his proceede from other roote then meere malice for immediatly after this sentence cited out of Eusebius in the 32. chapter of his third booke he produceth out of the 33. chapter of the same booke how Papias and Ireneus were infected with the error of the Chiliastes and that very truly which sheweth that he perused the place And in his Suruey the foresayd Pag 341. 342. places be found in like manner alleadged the one truely and the other most falsely Can this procedinge of his stewe from any other sinke then the filthy puddle of his owne corrupt conscience Beside this who knoweth not acquainted any thinge in antiquitie that Simon Magus set his heresie abroach in the Apostles time and before the death of S. Peter as Eusebius recounteth whose Lib. 2. hist cap. 12. death was long before the death of S. Iohn
the Euangelist no lesse then fiftye yeares by Bels owne computation for S. Peter was crucified as he sayth Suruey pag. 172. at Rome vnder Nero the fourtith and fourth yeare after Christe Nay the same Eusebius noteth though breifely how Simon Magus was ouercome by S. Peter Cerinthus also the heretike was in the Lib. 2. hist cap. 1. Apostles time for Ireneus maketh mention how S. Iohn the Euangelist comming to wash him selfe Lib. 3. cap. 3. in the bath finding there Cerinthus suddainly departed saying that he feared least the bath would fall for as much as the enemye of truth was then in it But what doe I dispute further in a matter so euident for certaine it is out of sacred scripture that heresies were taught long before the death of S. Iohn S. Paule who was beheaded Suruey pag. 172. at Rome the same day and yeare with S. Peter as Bell confesseth writing that Hymenaeus and Philetus erred from the truth saying the resurrection is done 2. Tim. 2. v. 18. already and had subuerted the fayth of some which conuinceth playenly that their doctrine was hereticall otherwise it could not haue subuerted faith Doth not S. Iohn also him selfe speake of the damnable Nicolaites This being so could Egesippus or Eusebius men of greate learninge and conuersant Apoc. 2. in the scriptures be ignorant of this or knowing it can it enter into any mans imagination that they would write as Bell alleadgeth them directly contrary to the truth and opposit to their owne knowledge will not any soner beleeue that the minister hath grosly slaundered them and coyned this fâ—ction in the forge of his owne braines imployed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth The minister proceding forward laboureth to shew how errors crept in after the death of S. Iohn and telleth out of Eusebius that Papias and Ireneus were Chiliastes which I willingly graunt but withall deny that they were therefore heretikes as before hath bene sayd and so they helpe his cause nothinge at all for he speaketh of such errors as be ioyned with heresie from which they wer free Melchior Canus also quoth he opposeth him selfe against all the Thomists and Scotists both the old and latter Papists and this he bringeth to proue that hereticall errors haue crept into the Church He slandreth that great learned man and professor of diuinity when he woulde make him of his owne opinion what he thought of the Churches infallibility in not erring he deliuereth in these conclusions The first The fayth Lib. 4. de locu cap. 4. os the Church can not faile The second conclusion The Church can not err in beleeuing The third conclusion Not only the old Church could not err in fayth but neyther the church which now is and which shall be to the end of the world eyther can or shall err in fayth And yet the minister produceth him as I sayd to proue that heresies crept into the church after the time of the Apostles how truly let the reader iudge The question then wherof Canus speaketh concerneth not any poynt of faith as in expresse termes he there affirmeth but a matter debatable in scholes True it is that Bell maketh him to say that he doth oppose him selfe against all the Thomists and Scotists both the old and latter Papistes but the worde Papistes is foisted in by him selfe by which he would haue the reader to thinck that he spake of auncient fathers when as he talketh only of old and new Scholemen as he might learne out of the very title of that chapter which is Of the authoritye of the Schole Doctors The like may be sayd of Caietanus Nauarrus and Roffensis alledged for the same purpose by Bell all which liued in our age and were well known not to haue swarued from any thinge defined by the Catholicke church as I could shew and in particular demonstrat how he abuseth them were it not to be tedious especially about the Epistle wherof I was once determined to haue sayd nothinge at all Yet must I not omitt S. Augustin cited by Bell What sayth he any thinge perhapps to proue that the Church straight after S. Iohn was infected with hereticall error Mary quoth Bell he reputed Epist ad HieroÌ„ 19. no mans writings wholy free from errors saue only the writers of the holy scriptures This serueth not the turne S. Augustin must speake of hereticall errors or else he nothinge helpeth Bell but I trowe he will not make all others beside the writers of the scriptures to haue runn into any such errors No nor it is not be imagined that he will graunt that the Communion booke or the late Prouinciall councell of England confirmed by roiall assent and least of all his owne bookes to be stayned with any such errors yea or any errors at all and yet if S. Austens words be true as Bell alledgeth them how these will be excused I know not vnlesse he will tell vs that S. Austens spake of his owne former times not of those which shold follow after and so attribute more prerogatiue to moderne writers then to the venerable learned fathers of the Primitiue church which were a desperate shift meete for a man of his shifting conditions But where I beseche him hath S. Augustin these wordes He quoteth epis ad Hierom. ep 19. Where no such thinge will be founde only he faith that no bookes are comparable for truthe with the bookes of the Prophetes and Apostle which is not to censure all writers for erroneouâ— but not to match them with the Prophetes alâ— Apostles That holy doctor was far ynoughe froâ— thincking that the church could err Speaking the church of Rome and that blessed successiâ— he saith Number the Priestes yea euen from the veâ— In Psal cont parteÌ„ Donati seate of Peter and in that order of fathers see who succded whom that is the rocke which the proude gates of hâ— doe not ouercome And to generall councels Iâ— which the church is represented he did attribuâ— so much that he excuseth Cyprian from hereâ— Lib. 1. de Baptismo cap. 18. because in his time there was no generall Councâ— which had defined that question of rebaptization which sheweth euidently that he thought the could not err And the custome and authoritâ— of the church he reputed so infallible that hâ— saith To dispute against that which the vniuersall churâ— Epist. 118. holdeth is most insolent madnes Colde comfort dotâ— S. Augustin afforde Bell to proue that heretica errors haue crept into the churche An other sentence alleadged out of S. Austiâ— where that holy Father saith that he doth not repute CoÌ„t Crescon lib. 2. cap. 32. S. Cyprians writings as canonicall but iudge them â— the canonicall and whatsoeuer doth not agree with tâ— scriptures that by his leaue he doth refuse might ver well haue bene spared for who taketh them foâ— canonicall nay
who knoweth not that some â— his writings be erroneous though not errorneouâ— in that sence which Bell pretendeth and so hâ— sayth much but to litle purpose vnlesse it be tâ— shew with what facilitye he can cite authorâ— vntruely making them to iustifie that to which their wordes can not be drawne The premisses duly pondered the prudent reader can not but vnderstand that I haue dealt frendly with Bell noting him only for one vntruth when as diuers might very well haue runne vppon the reckoninge The rest of his Epistle conteyneth litle els but a recapitulation of the cheife contents of his bookes or a bundle of vntruthes trussed vp together which must be examined in the chapters following only here wheras according to his great modesty he sayth that he will sett before the eyes of all indifferent readers as clerely as a glasse of christall the originall and dayly excrements of Popery I can not but add that the excrements of the Catholicke church be principally such Apostates as Luther Bucer Peter Martir and many more that forsooke their professioÌ„ of chastitie a religioê° life and the better to lay the foundations of the new gospell betoke them selues to the mortification of new wiues drawne out of Nunneries or other places where they could best meete with such kind of cattle Had it not bene for these and such like other excrements of ours the congregation would haue had poore increments and hardly would they haue bene furnished with Apostles had not our church voyded forth such Apostates Veryly he might with far lesse harme to his soule employ his talent by setting downe their originall and procedinge then he doth in discouering the beginning encreasing of Popery especially Bel borne at Rascal in Yorkeshire if he would remember an old acquaintance of his one Sir Thomas of Rascall that excrementicall companion for I knowe not a man in the parish that can better performe it beinge furnished with a rude rusticall stile fitt for such a subiect and one that hath perfect intelligence of his heauenly conuersation and righteousnes of life The counts being cast and the summe sett downe what hath he gott by his voluntary error to degorge his malice against vs for his disposition considered and the qualitye of the fault I can not thincke otherwise or what hathe he gayned by his grosse girdinge and filthy fleeringe at the excrements of Poperie Bels I. chapter Of this name and worde Pope THE II. VNTRVTH DIsputing of this name Pope and shewing out of S. Ciprian and others that it was giuen in old tyme to other Bishops and not only to the Bishoppe of Rome he addeth these words But aster that the Emperour Iustinianus had in his legall constitutions named the Bishoppe of Rome Pope the arrogant Bishopps of Rome began to challenge the name as if it were proper to them alone An vntruth why did he not name those arrogant Bishops of Rome that challenged the propertie of this title or some author of creditt that reporteth it And what reason had the Bishops of Rome to lay hold vppon the Emperors words rather then the words of the generall Councell of Chalcedon which was many yeares before in which he was called by that name as shal straight be handled This therfore must remaine for one vntruth vntill he can better discharge him selfe One thinge I must here add which wil litle please the minister and that is albeit the name Pope was attributed also to other Bishops yet was it in such speciall manner giuen to him that it did sufficiently declare his supreame authoritye ouer all other which appeareth first because when any was called Pope without further addition it was vnderstoode only of the Bishoppes of Rome as is euident out of the Councell of Chalcedon where it Act. 16. is sayd The most blessed and Apostolicke man the Pope doth command vs this thinge Secondly because the Bishoppe of Rome was called Pope of the whole church as we reade in the same Councell where Leo is called Pope of the vniuersall church and Liberatus affirmeth Act. 16. In Breuiario cap. 22. that there is no Pope ouer the church of the whole world but the Bishoppe of Rome Thirdly because he is called the Pope or father of generall Councels and of the whole world but he calleth not other Bishops Popes or fathers but his brethren or sonnes as is apparant out of an epistle of Pope Damasus to the Easterne Bishoppes recited by Theodoretus and in the Epistle of the Councell of Lib. 5. c. 10. Chalcedon to Pope Leo. To this may be added that seing Pope signifieth father as Bell according to the truth confesseth it followeth that the Bishoppe of Rome was in old time reputed superiour to all in that he was called the Father of fathers for Steuene Bishoppe of Carthage writinge to Pope Damasus in the name of three Councells celebrated in Affricke giueth him this title To Pope Damasus our Epis ad Damrsam most blessed Lord exalted with Apostolical dignity the holy father of fathers And this may be the reason that albeit sometime in the Primitiue Church the name was also giuen to other Bishopps yet seing in foresayd manner it agreed peculiarly to the Bishoppe of Rome as declaring his soueraigue authoritye ouer others the former custome ceased and so it remayned alone to him THE III. VNTRVTH VVIth the former he hath copled an other saying thus And so in processe of time the Bishopps of Rome were solely and only called Popes and of late yeares Our holy father and His holynes is his vsuall name A grosse vntruth for the name of his holines is not of late yeares beinge long since giuen to the Pope by Iustinian the Emperour and Theodoretus writinge to In epis ad Ioaâ— 2. Pope Leo vseth the same phrase Obsecro vestram sanctitatem I besech your Holynes sayth that learned and venerable Epist. ad Leonem Papam father and the Councell of Chalcedon in their letters to the same Pope Leo inuaighing against Dioscorus the heretike that presumed to excommunicate the Pope sayth thus Etpost haec omnia Epist. ad Lenem â—apam And after all these things he did also extend his madnes against him to whom the custody of the vineyard was committed by our Sauiour that is against thy Apostolike holines And if S. Ciprian and S. Augustin were called most blessed Popes as Bell here confesseth can any maruaile that the title of holines should be giuen to their superior and yet doth he neuer make scruple to say that it is a title only of late yeares making it to haue sprung vp long after that the title of Pope was appropriated as he would haue it to the Bishoppe of Rome which appropriation as he saith was about the yeare of Christ 528. and so the name of his holines much later and yet is that title more auncient then the sayd yeare of Christ 528. as is euident out of Theodoretus and
parte of virgins or of vnmarryed folke or if those be not sufficient for the ministerye of those which conteyne them selues from their owne Heres 59. wiues And in another place But the Churche quoth he doth not admitt the husbande of one wife yet liuinge and begetting children S. Hierom likewise writing against Vigilantius saith VVhat shall the Churche of the Easte doe what the Churche of Egipte and the Apostolike sea which take virgins for their Clerks or contynent or if they be marryed giue ouer to be husbandes Will Bell for all this tell vs that Priests were euer marryed in the Easte churche and with out all respect giue S. Epiphanius and S. Hierom â— worde of disgrace it would beseeme him â—â—ch better quietlye to disgest it him selfe his iust desertes allotting him that speciall fauour Out of these two testimonies also the good reader may note whether Sozomenus and Socrates are to be credited affirminge that by permission of the Nicene Councell Easterne Priests marryed before orders might still haue the company of their former wiues as in the precedent section was handled Nay the same is most certaine out of the very Nicene Synode it selfe wher it Can. 3. is forbidden Bishops Priests and Deacons to keep any wemen in their house beside their mother sister or aunt no mention is made of any wife which yet should haue bene in the first place if any such tolleration at the suggestion of Paphnutius had bene graunted And if their former wiues were as our aduersaries pretend out of Socrates and Sozemenus permitted them why should the cohabitation of other wemen be interdicted Did they allowe them theire wiues and not suffer them to haue maydes for the dispatche of houshold busines and bringinge vp of the leuiticall frye which coÌ„monly is plentiful in that generatioÌ„ if we may gesse by those of our tyme who so simple as seeth not the incongruitye of these two or perceiâ—eth not that the Councell for biddinge any mayde seruante to dwell in Priests howses did neuer graunte them the cohabitation and carnall companye of their wiues as our Protestantes pretende Furthermore how can it be true that the Nicene Councell permitted as the same authors reporte Bishops to enioye the companye of their former wiues when as some hundred yeares after in the false Synode of Constantinople holden in Trullo Can. 48. howsoeuer the raynes were loosed to other of the Clergie yet Bishops were forbidden to dwell with their former wiues which conuinceth that no such leaue was graunted by the Councell of Nice and so crazeth the creditt of them which affirme that Synode to haue permitted Bishops Preists c. to remaine still with their former wiues To these former testimonies and reasones I will adioyne one more both against Bell that desperatlie mainteyneth that the mariage of Ecclesiasticall persons hath alwaies bene vsed in the Easte churche vntill these our dayes and also against Socrates and Sozomenus saying that the Councell of Nice did permitt them to enioye the company of those wiues which they hadd maried before takinge of holie orders and it shal be of a Greek Doctor that liued in the tyme of the Nicene Councell to witt Eusebius whose wordes be these Veruntamen Notwithstandinge it is meete that they should Lib. 1. Demonstrat euang cap. 9. refraine them selues from the companye of their wiues who are consecrated and busied in the ministerie and seruice of God What plentye of authorities mighte be brought to ouerthro We this palpable vntruth but what neede more when as these already tickle the Minister and fetche blood for they are so farr of to be auoyded any cauillinge shifte that the Lutheran Magdeburgians dislike two of these fathers bycause they speake not herein according to their mynde as is euident in their fourthe Centurye where they note S. Epiphanius as erringe CeÌ„tur 4. col 303. aboute that pointe citinge parte of his wordes before by me produced and afterwardes they accuse many doctors for inclyning too much vnto that opinion yea that they did publiklye professe that it was not lawfull for Priests to haue wiues and amongst others they tax Eusebius for one cyting the very wordes by me alledged But what doe I dispute in a matter so plaine when as the erraticall Councell of Constantinople holden in Trullo which Bell so solemnly alleageth in his Suruey Pag. 224. and 227. for the proofe of Priests mariage is in this pointe directly against him for thoughe it allowed such Priests as after mariage receiued orders to continue still with their former wiues yet did it vtterly forbid Priests after orders to mary as appeareth out of the sixth CanoÌ„ Nay to this day the Greeks haue no such custome which is sufficient to confound the bolde assertion of the minister if nothing els were added Thus much of his first vntruth THE XIII VNTRVTHE THe next vntruth fellowe to the former is that in the West churche the marryage of Priests was generally lawfull till the tyme of Siricius For refutation whereof I haue spoken so plentifullye in my late book against Bell that it is The Doleful knel. pag. 51. and pag. 97. 98. in vaine to say more There I haue by irrefragable testimonies proued that Priests marriage was prohibited before and by diuers reasons drawen out of Siricius owne epistle made it manifest that he was not the firste who enacted that lawe but that commaunded the due obseruation of that which Apostolicall antiquitie had in that behalfe ordeyned To that place thefore I referre the good reader for I loue not alwaies to be iangling of one thinge after the manner of the great Bell of Rascall Here sufficient it is to chamber his clapper to oppose vnto him the wordes a litle before alleadged out of S. Hierom against Vigilantius and to choke him with the authoritie of his Magdeburgian brethren who reprehend S. Hierom for writinge thus in defence of his bookes against Iouinian The Apostles are chosen either virgins or contynent Cent. 4. col 477. after marryage Bishops Priests Deacons are chosen either virgins or onely such as for euer remaine chaste after priosthood which wordes of Saint Hierom they much mislike and to hamper him with the graue authoritie of the second Councell of Arles celebrated about the yeare of Christe three hundred twentye sixe according to the accounte of the Centuristes Cent. 4. col 604. Can. 2. of Magdeburge which decreed that non ought to be assumed to Preisthood being maryed vnles conuersion were promised What conuersion could this be but the forsakinge of his wiues carnall company THE XIIII VNTRVTH SIr Thomas continuing still his declamation in behalfe of Priests marriage procedeth also forwarde in lying writing thus Yea Priests continued still marryed in Germany for the space of one thousand seuenty fower yeares vntill the dayes of the vngratious Pope Hildebrand who termed himselfe Gregorie the seuenth so soone as he had crept into the Pope dome by naughty meanes What
with this notable vntruth The Popes pardon quoth he is a rotten ragge of the new religion brought into the churche after a 1300. yeares by Pope Bonifacius the eighte This very tale he hath tolde vs diuers times before and therefore the more reason I haue to challenge it for a rotten ly of the Ragge-maister of Raicall That it is suche a one I haue proued in the foresayd Dolefull knelle both by the testimony of Pag. 52. 53. c. other catholicke writers and also of Kemnitius the Lutherance of Germany and Perkins the Puritane of Englande his deare brothers in the Lord. And to say somthing in this place I will adde one testimony more and it shalle be of our mortall enemyes the VValdenses called also Pauperes de Lugduno Who appeared to the world about the yeare 1270. as testifieth Claudius Cussordius and Libro contra waldenses Lib. de heresibus 4. parte Examinis pag. 375. Guido one of whose heresies was against the Popes pardons as is moste certayne and Kemnitius confesseth whiche argueth that pardons were long in vse before the yeare 1300. and therefore be it knowen to Bell that he hath often runge out a notorious vntruth Bels V. Chapter Of Popishe Purgatorie THE XXII VNTRVTHE IN this chapter after he hath disputed against purgatory with the authority of Roffensis of which els where I entend to speake more he cometh to his recapitulation and saith Secondly that the church of Rome beleeued it not that is purgatory for the space of 250. yeares after which time it encreased by litle and litle This either he meaneth is gathered out of the testimony of Roffensis that is not true for nothing doth Roffensis speake of 250. yeares or deny that Purgatrory was alwaies beleeued in the church although he confesseth that the doctrine thereof was not generally so well knowen as now it is which is farre different from this proposition Purgatory was not beleeued of the church of Rome for the speace of 250. yeares after Christ Or els he affirmeth of himselfe that Purgatory was not beleued vntil that time which I make no doubt but it is his meaning for as muche as he teacheth the same thinge in other of his bookes and then I must be so bould to tell him that it is also a manifest vntruth as I haue proued against him in the Dolefulle knelle out of S. Denis S. Pauls scholler Pag. 55. 56. and Tertullian yea and to his vtter confusion conuinced out of himselfe in this place I wille adde the testimony of his brother Perkins Who in his Problem confesseth that Purgatory in the church was first receiued by Tertullian the Montanist Verbo Purgatorium pag. 185. wherein is one open vntruth to witt that he was the first for he onely affirmeth it but proueth it not and no marueil when he can not seing most certaine it is that it came from the Apostles Non Hom. 69. ad populum Praier for the doade commeth from the Apostles temere c. Not without cause saith S. Chrysostome these thinges were ordained of the Apostles that in the dreadfull mysteryes commemoration should be made of the dead for they knowe that thereby much gaine doth come vnto them and much profitte Much more to the same purpose might be produced An other vntruth he hath but more secretly conueyed vz that the doctrine of purgatory is a braunche of Montanisme which is moste false none euer of antiquity notinge that in Tertullian for any erroneous doctrine which no question they would had they reputed that of like quality with the other Bell for that great skille which he hath in auncient monuments and great dexterity in discouering the origine of Popery whereof Suruey epi stle Dedicatorie he vaunteth to the solace of his soule shall do well to iustify these two pointes of his precise brother or if his leisure serue him not for so much at least let him defend himself from lyinge when as Tertullian by the testimony of Perkins confesseth Purgatory who was dead before the yeare two hundred and fiftye Here the iudicious reader may also note how the minister contradicteth himself In his Suruaye intreatinge of Purgatory he sayeth Thus by litle and Bel cōtradicteth him solse litle it increased till the late Bishoppes of Rome made it an article of Popishe fayth Where in the margent he noteth the time thus In the yeare of our Lord 250. Heere he sayth that the church of Rome beleued it not for the space of 250. yeares after which as he telleth vs it encreased by litle and litle and so in this place he maketh the seede of Purgatory not to haue been sowen before the yeare 250 and after ward to haue encreased till it came to perfection there he affirmeth that the seede was sowen before and encreased by litle and litle vntille it became ripe and perfect Popery which was in the yeare 250 and so Purgatory was sowen not sowen growen and not growen an article of fayth and not an article of faith in the same one yeare 250. I will not deny but the minister hath som skill in botching together of ould endes of diuinity gathered out of the ragge markett of Caluin such like Ceneua-merchants yet I feare me it will be to hard for him so to cobble the sayings together that the flawe of a contradiction appeareth not THE XXIII VNTRVTH IN the same place he writeth thus Fistly that the Primitiue Church was neuer acquainted with the Popes pardons nor yet with his counterfette and forged purgatory A notable vntruth for not to speake of pardons but of purgatory was it not the Primitiue churche which beleeued purgatory when as himself confesseth that it was made an article of Popishe fayth in the yeare 250. Suruey pag. 297 Lib. 2. cap. 2. pag. 3. at what time all the Popes were martyred for Christ and in his Funerall he acknowledgeth the first thirty for godly men saying that both they and diuers others taught the same doctrine which S. Peter had done afore them and most certaine that one of these thirty liued in the yeare 250. and so I trowe they were of the Primitiue Churche The Minister is full of distinctions and his braine a shoppe of solutions hauing many I sayes for the answear of any obiection yet it is to be feared that no deuise will free him from a gorsse vntruth affirming here that the Primitiue Church was not acquainted with Purgatory and yet teaching in his Suruey that Purgatory was made an article of fiath by the late Popes of Rome in the yeare 250. I lett passe how purgatory must by his owne cōfession be Apostolicall doctrine when it was taught by those Popes which he graunteth to haue holden the faith of S. Peter as I haue vrged against him in the Dolefull Knell I omitt also how falsely and ridiculously he calleth the Popes that liued 1450 yeares ago the late Popes of Rome veryly it
should seeme by his writinge that he litle careth what passeth from his penne so it be walking against the Pope and Popish doctrine Bels VI. Chapter Of Popish Auricular confession THE XXIIII VNTRVTH SCotus sayth Bell affirmeth resolutely that Popishe auricular confession is not grounded on the holy scripture but only instituted and commaunded by the Churche of Rome The minister resolutely slaundereth Scotus Where doth that learned man teach any such doctrine Viewe his margent and nothinge is there found Bell is old ipse he the man that had rather be credited vpon his empty worde then to haue the matter com to the trial of his quotation It helpeth him not to say that he hath noted the place in his Suruay both because many haue not that booke neither doth he here in this particular place of Scotus referr him to that booke and beside what reason can he giue not to quote the place also here But to wincke at this malitious cunninge of his how doth he proue him guilty of this assertion in his Suruay I will first sett downe the doctrine of Scotus and then examin what Bell bringeth for by this meanes the goode reader shal be the better inabled to iudge of the whole matter That learned man disputinge of the necessity of confession to be made to a Priest not mentioning the word auricular whatsoeuer Bell sayeth In 4. dist 17. quast 1. enquireth by what lawe a man is bound to confession and determineth first in generall that the precept must growe from one of these lawes either from the lawe of nature or the lawe positiue of God or the lawe of Churche and descending to particulars he resolueth first that we are not bound by the lawe of nature nextly he disputeth whether it groweth from the precept of the Churche and not liking that opinion he proceedeth to the next member and sayth Breuiter c. To be short it seemeth more reasonable to hould the second member that confession falleth vnder the positiue precept of God But then we must consider sayth Scotus whether it be found explicitely or in expresse tearmes in the Gospell immediatly from Christ because it is manifest quoth he that it is not in the old lawe or whether it be from him expressely in some of the Apostles doctrine or if neither so nor so whether then it was giuen of Christ by word only and published to the Church by the Apostles And hauing made this triple diuision how confefsion might com by the precept of God that is either first commaunded by him in the Ghospell or els secondly to be found in some of the Apostle writings or lastly instituted of Christ by word of mouth only And hauing disputed of the first two membres with dislike-of the second saying It appeareth therefore that it is not of the lawe of God published by Apostolicall scripture Wherevpon he concludeth thus Vel igitur tenendum est c. Therefore we must either hould the first member to witt that it cometh from the lawe of God published by the Gospell c. or if that be not sufficient we must say the third that it is of the positiue lawe of God published by Christ to the Apostles but published by the Apostles vnto the Church without all scripture as the Church houldeth many other things published in word only by the Apostles without scripture c. How saiest thow gentle reader hath Bellbelyed Scotus or no affirminge him to teach that Popishe auricular confession is not grounded on the holy scripture but only instituted and commaunded by the Church of Rome When as he maintaineth plainly that it is de iure diuino of the lawe of God instituted of Christ himself in the Gospell or by word of mouth deliuered to the Apostles and by them to the Church yea and bringeth good reasons which before I omitted to shewe that it was not instituted by the Church as for that the Church would not haue gone about to impose so hard a precept vpon all Christians vnlesse it had been the commaundement of God as also for that it is not found where this precept is imposed by the Church but that before it holy men did thinke that this precept of consession did binde For if they alleadg quoth Extra de Penitēt remissionibus he that chapter out of the Canon lawe Euery one of either sex c. it is euident that the constitution was made by Innocentius the third in the Councell of Laterane but S. Augustin was before that time more then eight hundred yeares who affirmed confession to be necessary as appeareth in his booke of true and false penance and certaine authorityes of his are putt here in the text and certaine in That is of the Master of the Sentences upō whom Scotus doth comment the Canon lawe And not only Scotus his owne wordes nowe cited doe discharge him from the ministers false imputatiō but also the minister himself in his Suruay where he intreateth of this point wholie freeth him for hauing cited Scotus his words to proue that confession to the Priest was not found in the lawe of God extant in any of the Apostles Epistles as before hath been touched he procedeth forward and saith Thus writeth their subtile schoole doctor Scotus Suruey pag. 502. who not able to establishe auricular cōfesiion in the fcriptures flieth to their last refuge to witt to vnwritten traditiōs for in the ende of all he addeth these wordes It appeareth therfore that it is not of the lawe of God published by Apostolicall scripture Therfore we must either houlde the first member to witt that it commeth from the lawe of God published by the Gospell or yf that be not sufficient we must say the thirde to witt that it is of the positiue lawe of God published by Christ to his Apostles but published by the Apostles vnto the Church without all scripture Out of which wordes of Scotus though recited by Bell in latin only we learne that he doth not only giue himself the lye when he sayth in his Suruey that Scotus his opinion is that confession came vnto vs by tradition and affirmeth here the contrary saying that Scotus his opinion is that it was only instituted and commaunded by the Church of Rome but also by the grace of his iugling sincerity playeth two or three Three prety trickes of Bel. The first other pretty prankes in his Suruay The first is when he sayth Scotus flieth to vnwritten traditions and specifieth not wat tradition Scotus speaketh of for it is not of any tradition Ecclesiasticall or Apostolicall but of diuine tradition coming form the lawe of God and instituted of Christ himselfe by his owne mouth declared vnto the Apostles and by them to the church as before hath bene sayd The second is this Scotus quoth Bell not able to establishe auricular confession The secōd in the scriptures flieth to their last refuge to witt vnto vnwritten traditions for in the words
doe encounter vs euery where teaching playnely and perspicuously some synnes to be veniall To name one or two before the late tyme he for the confusion of the minister The Councell of Trent confirmed by pius the fourth and so in orderly reckoning before Pius the fift hath these words Albeit in this mort all life holy and sess 6. cap. 11. iust men doe fall somtymes at least into light and dayly synnes which are also called veniall yet they cease not for all that to be iust for that saying of iust men is humble and true forgiue vs our debts Glorious S. Augustin teacheth the same doctrine in diuers places one I will cite in which he hath the very name Aly quoth he can not therefore In Enthi rid cap. 22. be sometime commended because we do sometymely to saue others wherfore it is a synne but veniall which beneuolence doth excuse But there is no better way to coole the heate of this challenger then to cause his brother Perkins to lette him bloud How doth he like In his Problem verbo Peccatuâ—â— veniale pag. 74. these words of his A veniall sinne that is beside the lawe not against the lawe of God and that which of his owne nature bindeth only to the guilt of tempor all payne was not knowen to the fathers at least for seuene hundred yeeres after Christ after ward began openly to be taught and defended This Minister dealeth very niggardly with vs yet very bountyfully to proue Bell alyer for none I think will beleue him saying that we denyed all synnes to bemortal for a thowsand fiue hundred yeeres when as our mortall enymy confesseth that veniall synnes were taught and defended nine hundred yeares agoe This being so may not I farre more truly treading in his steppes cry out and say O sweet Iesus that any Protestantâ— should be so bewitched as to giue credit to suchâ— creature that hath Apostated from his Priesthooâ— and showen a faire paire of heeles to the congregation on giuen ouer so to shamelesse lyinge that no cloake of defence can be founde to shrowd him nay when the case is so cleere that his owne brother doth depose against him or that they shold be so inueigled by him or others as to thinck our religion to be newe which was planted in our deere Catholike religion planted in Englaud a thowsand yeaâ—â—s agoe countrey a thowsande years agoe by S. Gregory as all our Chronicles and auncient monuments testify and the ruines of many Abbies do cry out and lamentably proclaime and which that holy Pope receiued from S. Peter by the current of his blessed predecessours or so much as once dreame that Pro testantisme can be the old faith which licentious Luther not long since began neither the name being The beginninge of the ProtestaÌ„tes religiâ—n euer heard of before nor any of that profession knowne then in the whole world nor for many ages before as their silence being therein vrged maketh them to confesse and neuer indede as we most constantly defend and can easyly by ineuitable demonstrations conuince and proue and whose doctrine so litle pleaseth our English Protestants Luthera religion detested of English Protestanteâ— namely about the reall presence that drawe cutts they will one parte can not be excused from heesy and for that crime be in daunger of euerlasting damnation Bels VIII Chapter Of the Popes faithe THE XXXI VNTRVTH BEfore I come to his vntruths I will speake a litle of the entraunce of his chapter in which he that hath chaunged diuers fayths will needes dispute of the Popes faith and he beginneth in his coffing grauity after this manner VVisdome with the whole troupe of vertues were needesull for him that should dispute of the holy fathers faith or power Very well we penetrate his meaning neither wisdom nor any vertues be needefull for such a one what then it followeth I therfore post deosculationempedum humbly pray to be heard in defence of truth wherein I will desire no more of his Holynes but that only he will graunt me so much to be true as I shall proue to be true by thetestimony of the best learned Popishe writers Note good reader the profouÌ„d wisdom of the Minister because neither wisdom nor vertue is requisite for one to dispute of the Popes faith power therfore he will take the matter in haÌ„d Indeede were it graunted that none but so qualyfied as he describeth were to intreate of the Popes faith power all voices I thinke would go cleare both of his side and ours that he were the most meete to intreate of that subiect Of his gracelesse gyrninge at the kissing of the Popes feece I haue in the Fore-runner said so much that in his pamphlette called the Popes Funerall the pretended answeare of the Forerunner not knowing what reply to make he smoothly ouer slipped that point as I haue noted in the Dolefull knell and yet still he hath Pag. 247. it by the end so much the conceipt doth please his hart Agame also he is flinging at the title of his Holynes but of that I haue spoken sufficiently beforeâ— His smaller vntruths I do not meane shall here make tale as where he fathereth a certaine booke vpon the Seminary Priests and yet a fewe lines after saith that the booke was written by Watson in the name of all the rest whether Watson faith so or no I little know neuer seing my self any such booke of his but one thinge am I most sure of that most false it is that any such booke was sett out by the Seminary Priestes or that they gaue consent to any such book seing very fewe Seminary Priests or none at all as I verily thincke can be named that liked of that his proceeding as I haue handled abundantly in the Dolefull knell where the good reader Pag. 36. 37. c. may finde what little creditte is to be giuen to Watsons infamous workes which so oftern and sosolemnly this Minister alleadgeth Now to examin that which followeth Bell proceeding forward collecteth out of the said Watsons bookes in this formall manner First therefore if we meane to wringe any truth out of the Popes nose we must haue recourse to his Holines at such tyme as he is sober and not when he is furious least he becom starke mad and forget the knowledge of the truthe as though Watson had said that the Pope is some tyme sober and sometyme furious he doth much wrong him for his words reported by Bell him self in this very chapter contayne no such thinge only he saith that as the prudent Greeke appealed from Alexander furious to Alexander sober so may the seculars notwith standing any decree sette downe by his Holines by wrong information appeale euen from the Pope as Clemens vnto his Hohnes as Peter he speaketh of Alexander surious and sober and not of the Pope Bell she weth small conscience in belyinge the dead and laying more faultes vpon him
and other articles of Christian fayth and I make no doubt but had Bell liued in the tyme of Constantius the Emperor the same argument should haue gone in behalf of Arrianisme for with as much probability might he haue vrged the same If he take it not in good part to haue his reputation so touched to omitte his changeable disposition let him giue some reason why this maketh more against Transubstantiation then against the consubstantialitie of the sonne of God That Transubstantiation was first hatched by Innocentius in the yeare one thowsand two hundred and fiftene he bouldly affirmeth but how truly remayneth nowe to be examined For either he meaneth only the name or the thing imported by the nametyf the first we easyly graunt it as he must also that the name consubstantiall was not heard of till the Nicene Councell for newe names may be inueÌ„ted by the Church the better more plainely to explicate an auncient mystery of fayth as Vincentius In suo Commâ—nitoriâ— Lirinensis that auncient father learnedly teacheth wherefore if he hath no other quarrell against Transubstantiation but the bare name it is very rediculous and foolishe for if the doctrine it self be found in the fathers and scriptures a poore spight it is to cauill at the name and with like grace may he descant vpon the words Consubstantiall Trinity Incarnation Deipara or Mother of God c. which if he like not to do then let him neither do it here or els giue some good reason of his so diuers a disposition But if by Transubstantiation he meaneth the very pointe of doctrine it self that is the chaunginge of the substance of bread into the body of Christ by the wordes of consecration then is it a most intolerable vntruth that Transubstantiation was first hatched by many pregnant profes being alleageable to the coÌ„trary To begin in the tyme of Leo the ninth about the yeare of Christ one thousand and fifty in a Romane Councell Berengarius was condemned whose heresy as thâ— Magdeburgians suppose came then to light vpon thâ— intercepting of his letters written to Lanfrancâ— concerning his opinion of the sacrament Berengariâ— Contur 9. col 454. 455. Andegauensis c. Berengarius say they deacon of Anioâ— perceiued that it was not truly taught that after the speakiâ— the words of the supper the supper the substance of the elemenâ— did quite vanishe and were transmutated or chaunged inâ— the very body and bloud of Christ Behould transubstanâ— tiation by the confession of our mortall enem yeâ— was taught in the Church much more then aâ— hundred years before the tyme which he assignet for the first beginning thereof The same Berengariâ— abiuring not long after his heresy in the Counceâ— of Rome vnder Nicholas the second and yet not lonâ—ge after returninge to his former vomitte and puâ—blishing a booke in defence thereof such a worth Bâ—rengarius father of the Sacramentaries a periured person Cent. 9. col 459. pillar and constant father haue the Sacramentarieâ— for their heresie Lanfrancus as the same Magdeburbians reporte opposed himself against it setting forth that booke against Berengarius which is yeâ— extant Primum autem But first of all say they he goetâ— about with many words to defend the doctrine of Transubâ—stantiation which which Berengarius did find fault with to witâ— that after consecration the bread was essentially conuerted into the body of Christ and the wine into his bloud Transubstantiation then was not first hatched at the tyme he speaketh of when as it was oppugned and defended many a faire yeare before that is about the year of Christ one thousand and three score as Bels deere brothers confesse An other brother of his one Perkins thoughâ— caste in a more precise moulde acknowledgeth Transubstantiation about fower hundred years before the time he mentioneth for speaking of the auncient fathers thus he writeth Et teneÌ„dum eos c. Rroblem verbo Realis presentia And it is to be houlden that they knewe not TransubstantiatioÌ„ at least for eight hundred yeares False it is that TraÌ„substantiation was not taught before as shall straight waies be iustified against Perkins but in the meane tyme the good reader hath to note how he giueth thely to Bell affirming Transubstantiation to haue bene about some fower hundred yeares before the time in which by Bels calculation it was first hatched The former Magdeburgians note S. Chrisostom and Centur. 5. 5. col 517. Theodoretus for teaching Transubstantiation Chrysostomus Transubstantiationem c. Chrysostom say they seemeth to confirme Transubstantiation for he writeth thus in his sermon of the Eucharist doest thou see bread doest thou see wine do they passe like other meates into the draught God forbidde doe not thinke so for euen as waxe putte into the fire is made like vnto it no substance therof remayneth nothing aboundeth euen so thinke here the mysteries to be consumed with the substance of the body and to this same effect they report straight after certayne words out of Theodoretus The same authors note how that S. Ambrose in his preparatiue praiers before the masse maketh mention of Transubstantiation and application for the liuinge and the dead True it is that they stile him only by the name of the author of the first praier preparatiue to Masse amongest S. Ambroses workes citing nothing els for prooffe but the censure of Erasmus as though the phantasticall and partiall affection of a moderne mutable man were an infallible rule to measure the fathers monuments Perkiâ— also very pertly censureth it for none of S. Ambrosâ— his workes but yet giueth a reason and that a pretty one ibi adoratio sacrameÌ„ti There quoth he is adoration of the sacrament Let such reasons as these runnâ— for sounde they are none of the fathers workeâ— because they are against vs and our doctrine and it will not be any difficulty at all to answear quickly whatsoeuer is produced out of antiquity yea or out of sacred scripture it self Did strong reason more preuaile then preconceipted fansy they would rather inferre thus adoration of the sacrament is allowed by S. Amhrose ergo it is no false superstitious or idolatrous doctrine Furthermore the same Lutheran historiographers reprehende Eusebius Emissenus who died in Contur 4. col 975. the time of Constantine as the same men report out of S. Hierom about Transubstantiation De caena Domini c. Concerning the supper of our Lord say they he spake nothing commodiously of Transubstantiation vpon the words of Christ vnlesse ye eat the fleshe of the sonne of man c. Behould a priest for euer according to the order of Melchisedech hath by his vnspeakable power turned bread and wine into the substance of his body and bloud Diuers other notable authorities might haue been alleadged but I made choise of these as being so playne that the mortall enemyes of Transubstantiation can not deny but that they make cleerly for that point and beside there
here especially to note though willing I was to purge our Apostle from his false imputation but it is touching a learned scholeman one Gabriel Biel whom moste notoriously he slaundereth writing thus Yea Gabriel Biel a religious Popishe frier and a very learned schole doctor who liued longe after Gregory and Serenus euen one thousand fower hundred eighty and fower yeares after Christ doth sharply inuaigh and reproue the worshippe done to images This I challenge for a grosse vntruth Where doth Biel thus sharply inuaigh reproue the worshippe done to images he quoteth him in Can. Missae â—ect 40. Where nothing is handled of any such subiect it may be he would say lect 49. A small fault especially in Bell being one of such knoweÌ„ truth that he neuer vseth any such slightes vnlesse it be for the better passage of the Gospell To lette that passe why hath he not cited his words he may preteÌ„d what reasoÌ„ he please but he must giue me leaue to thincke that there is none other saue only that he knewe not truly where to finde them he shamefully slaundereth Gabriel Biel he is so far froÌ„ sharply reprouing worshippe done to images that he teacheth plainly that they are to be worshipped That learned man propouÌ„deth two opinioÌ„s concerning In can Missae lect 49. this matter the one of them that hould that the image is to be honored with the same honour which is due to the prototypon or first sample after he hath bronght authorities for that with an explicatioÌ„ of the same he cometh to the secoÌ„d opinioÌ„ which seemeth coÌ„trary to the former teaching that images are not permitted in the Churches to be adored but to the end that the mindes of faithful people may be stirred vp to reuerence and honour those whom they represent this opinion Gabriel supposeth to be Holcotes Hauing deliuered these two opinions betwixt which as he saith there is more disagreement in wordes then in the thinge it self and disputed of them both and the operation of our soule as well in respect of that which is represented by the image as the image it self he concludeth in this manner But the question quoth he is whether that act or operation by which I an carryed to the image ought to be called adoration to which I say that it is called adoration analogically and improperly not properly because it is in respect of a creature In which wordes Gabriel houldeth that images may be adored though not properly that is with that honour and adoration peculiar only to God called Latria but with a lesser kind of adoration which he calleth Analogicall or improper because it is infinitly inferiour to the former and due only to the image for that respect and relation which it hath to that which it doth represent Iudge now good reader whether Bell hath not most grossely slaundered him when so confidently he auoucheth that he doth sharply inuaighe and reproue the worshippe done to images when as he is so far from reprouing it that he alloweth it in manner before specifyed An other thinge here occurreth worth the nothinge and that is where as Bell hath the same matter on foote in the pamphlet of his woefull crys Cap. 18. as his manner is of the same very matter to make diuers bookes he citeth as Gabriels words those which be not his but rather Holcots though alleadged by Gabriel which also he doth interpret to a good sence as before was sayed But here without euer setting downe any wordes of Gabriel at all he maketh him sharply to muaighe against the adoration of images when no such sharpe wordes he loth or can name and so iniuriously abuseth him both in the one place and the other so little respect â—arrieth he to religion or fidelitie though he would seeme to be the only sincere teacher and of he moste tender conscience in the whole worlde Bels XVI Chapter Of Church seruice in the vulgar tongue THE LI. VNTRVTH TO proue that the publique seruice of the Church ought to be in the vulgar tongue he citeth the names of many authors without euer setting dowue their sentences thinking it sufficient to referre the reader to his Suruay where he hath laid out their words at large Howe truly he behaueth himself in diuers of them I knowe not hauing not viewed the quotations partly for that my purpose is not to examin his whole Triall partly for lacke of tyme partly for that some of them make not so much as any outward showe against vs therefore a vaine labour to bestowe any tyme that way One only will I speake of and that shall be of S. Gregory our blessed Apostle whom Bell abuseth so grossely that it can not but appeare straight to the eye of the attentiue reader for he bringeth Suruey pag. 477. forth his formall words and then prosecuteth them with a false glosse directly repugning to his wordes Pope Gregory himself quoth he confirmeth the doctrine in these wordes Sed Dominica oratio apud Grecos Lib. 7. ep 25. cap. 63. ab omni populo dicitur apud nos autem a solo sacerdot Furthermore among the Greekes all the people say the Lord praier but with vs the Priest alone saith it This prouer not that the publique seruice of the Churche was in any other language then in the sacred tongue of the Greek Latin c. for the Grecians might vnderstand the Priest though their seruice were iâ— Greke because that tongue was to them the vulgar and common But suppose that it had been s decaied that it was not vnderstood of the coÌ„mo people yet might they say the Lords praier with them for generaly all Catholickes at this tym though ignoraÌ„t of the latin tongue can say our lordes prayer in latin so might now say it together with the Priest did the custome permitte it But I inuite here the good reader to the noting â—â— a prety slight other wise called a false pranke of S. Thomas After the former words of S. Gregory he addeth this glosse of his owne flatte opposite to the text Behold quoth he this Gregory liued fiue hundred and ninty yeares after Christes sacred incarnation yet it his daies the people of Rome prayed with the Minister euen the tyme of masse S. Gregory telleth vs that the Prieâ— alone said the lords praier Sr. Thomas maintay neth out of those words of S. Gregorie that the people praied with the minister euen in the tyme of masse What may not his maÌ„ proue or disproue yâ— when a father affirmeth one thing he can without all conscience not only collect an other much different but also the flatt contrary That the publique seruice of the Church was in auncient tyme in that tougue which the people commonly vnderstood not omitting other arguments I will proue it briefly out of the practise of of our countrey in which the masse was alwaies in latin from the first conuersion vntill our owne memory Yf
Bell deny this lett him for that great skille which he hath in hunting out the originall of Poperie and superstition tell vs at what tyme bet wixt the first conuersion and the late daies of Edward the sixt the vse of latin seruice crept in Shal we thincke that S. Gregory whom Bell confesseth to haue been an holy Bishoppe indede would euer Woeful cry pag. 62. Suruey pag. 187. haue permitted that custom to haue been brought into our countrey if he he had thought it superstitious wicked nay if he had not reputed it requisite good and Apostolicall More then fower hūdred yeares before the time of S. Gregory the auncient Bryttaines receaued the same manner of seruing God from the blessed Pope and martyr S. Eleutherius that is in the latin tongue which appeareth first because venerable Bede Lib. 2. hist cap. 2. reporteth that there was not any materiall differece betwixt S. Austen sent by S. Gregory and the Britain Bishoppes saue only in Baptisme and the obseruation of Easter Secondly for that certaine it is that they had also since S. Austens tyme the masse in the latin tongue but to thincke that if they had bene once in possession of the seruice in their owne vulgar language that they could haue bene brought from that without infinite garboils especially the opposition betwixt them and the English Saxons in auncient tyme considered or that if any such contention had fallen out that it could haue bene omitted by the curious pennes of our historiographers it were greate simplicitie once to surmise Wherfore what followeth but that they receiued that custom at their first conuersion which was within lessen then two hundred yeares after Christ and consequently that by Bels allowance and the common cōputation of others it is sounde Catholicke and Apostolicall and no◠any rotten ragge of a newe religion as this ragge master gableth and that on the contrary to haue the publique seruice in the vulgar tongue is a newe patch of Protestanisme fetched from VVittenberge or that mart of Martinists the holy city of Geneua A short admonition concerning Bels eleuen chapters following THese chapters I shall soone dispatch seing they concerne not any weighty points of religion but ceremonies and such like in which the Chureh hath authority to ordaine and abrogate to make or repeale lawes as shall seeme most meete for the honour of God and the edification of Christian people For prooffe whereof I could alleage many Protestants but I will content my self only with one whose authority the minister will not refuse being a deere frend of his owne the first letters of his name are Thomas Bell who in a booke sett out not long since against the Puritanicall presbitery called by him The regiment of the Church disputeth earnestly for Imprinted by T. C. c. anno 1606. In his Regiment of the church cap. 7. pag. 53. the authority of the Church in thinges indifferent namely in his seauenth chapter where he deliuereth these two Aphorismes The first of things de facto altered in the Church for prooffe whereof he reckoneth vp sixe particular pointes recorded in scripture yet chaunged by the Church The first is to receiue the communion in the morning though Christ did it after supper The second is to celebrate it in leauened bread though Christ did it in vnleauened bread The third is that the Apostles receiued the communion sitting but now it is receiued kneeling Fourthly Christ premised washing of feet which is nowe omitted Fiftly the Apostles commaunded abstinence from bloud and that which is strangled and yet the Church hath abrogated that decree Sixtly S. Paul prescribed prophesying to be done with bare head yet small account is made thereof The second aphorisme is of thinges not expressed in scriture and yet decreed by the Church to be obserued and kept and this he proueth by the dedication of Salomons temple for seauene daies and out of 2. Paralip 7. Hoster cap. 3. 9. 1. Ma chab 4. the festiuall daies appointed by Mardocheus and the Machabees and afterward vpon this ground in his eigth chapter he iustifieth diuers things in particular instituted by the Church as the obseruation of festiuall daies kneeling at the communion Surplesses Tippets and square capps the ring in marriage and such like This being so what an old house hath this minister brought vpon his owne head neuer did old Elderton so tickle the Iesuits with gentle iyrks as Sr. Thomas hath prouided roddes for the runnigate of Rascall for if he inferre against our ceremonyes as he doth because they were instituted since Christ though very auncient that they be rotten ragges of the newe religion what shall become of their ceremonies which either be borrowed from vs or of far later date what can they be els but pild patches of Protestanisme and rusty raggs of the reformed congregation nay what must their communion booke it self be neuer heard of in the whole world till the late daies of king Edward the sixt and drawen from our Portesse and masse bookes as the thing it self speaketh and their Geneua Gospellers often cast in their teeth Was euer braue Ministers wittes so misledde by I knowe not what night ghoste or colepixen as to say that in one place with good grace which in an other turneth him to great shame and disgrace where is nowe Sr. Thomas and how beates his pulse are ceremonies instituted since the tyme of Christ and and his Apostles rotten ragges or no if not why is he so hotte on foot to persecute them so eagerly and intertaineth them with such homely termes if they be rotten ragges as here he saith how can he defend the English congregation that ruffleth in such raggs or himself that disputeth for the authority of the Church in that case or with what face can he euer looke vpon the Geneua generation of the mocking Martinists Certainly were he not habituated to chopping of faiths and chaunging of religion and that careles contempt had armed him to disgest any disgrace these newes were able to bring the panges of death but he that hath swallowed down mil-stones wil neuer make bones at such small choking oisters How his Regiment of the Bels bookes contrary one to an other Church written against Puritanes agreeth with The triall of the newe religion published against Papists or this with that be curious points of scrupulosity Bell careth neither for contradiction nor conscience but only seeketh the glory of God and the aduauncement of that Gospell which for the tyme present and duringe the same reuelation he firmely beleueth to be the euerlastinge truth But to runne ouer some of his chapters a little more in particular Bels XVII Chapter Of the antiquitie of Popish masse and the partes thereof THe minister very profoundly scoffeth both at other parts of the Masse and also at these following writing thus Gregory added the Kyrie eleyson Telesphorus Gloria in excelsi is Deo Gelasius the collects Hieronymus the
is a fundamentall point of religion Yf our Sauiour Chrisâ— constituting Simon head of the Church chaunged his name and called him Peter what inconuenience Ioan. 1. v. 42. Math. 16. v. 18. or absurdity is it that the Pope assumpted to that dignity should imitate the same and make choice of some one of his predecessors names thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ Bell himself did but Apostate from his religion and Priesthood and he had straight a newe name M. Thomson for sooth the Queenes pensioner and yet is he carping and cauillinge at chaunginge of names vpon far better grounde and reason Bels XXII Chapter Of the Paschall torche THis chapter of his is directed against the auncient and laudable ceremony of the Pasâ—chall torch into which vpon Easter eue be inserted fiue hallowed graines of frankincense crosse-wise to signify vnto good people how our Sauiour Christ at that tyme rose from death with his fiue wounds and appeared sundry tymes for representation whereof it is lighted at certaine tymes and vpon Ascension day at the Gospell after the Ascension of our Sauiour into heauen is readd that taper is put forth and not any more vsed What is there in this ceremony that may offend any that loue Christ and desire to remember the benefits which he hath bestowed vpon vs But it was inuented first saith Bell by Pope Sozimuâ— almost twelue hundred years agoe what then the more auncient it be the more venerable also it is and therefore little doth it become his ministershippe so lightly to contemne it especially himself graunting as hath bene said that the Church hath power to ordaine ceremonies and being himself a member of that congregation which had the first beginninge more then a thousand years after Bels XXIII Chapter Of the Popish Pax and mysteries thereof IN this chapter he is out of charity and all peace with the ceremony of the Pax giuen in Masse a little before the sacred communion both to signify and also to putte good people in minde that none ought to approache vnto that heauenly banquett but with peace of mind and charity towards God and their neighbour which ceremony as it is holy and good so haue I heard it much liked of some Protestants The institution thereof Bell referreth vnto Pope Innocentius the first who liued according to his owne account in this place twelue hundred years agoe and therefore the more to be esteemed But the principall thing that disgusteth the minister is for that the Pax is not giuen in a Masse for the dead the reason whereof as he saith Durandus assigneth for that Lib. 4. cap. 53. the dead are not nowe in the troubles of this world but rest hence forth in the Lord. At which reason as ridiculous the ridiculous minister maketh himself much sport For if the with holdinge of the Pax quoth he doth signify their rest in the Lord then doubtlesse is the Masse idolatricall which is offered for their purgation Againe if the soules be in Purgatory and so stand in neede of the Masse then is their ceremony false and phantasticall which signifieth them to be at rest To this fearfull and horned argument of his I answear that the Soules in Purgatory be in muâ—uall peace and charity one with an other and without all fear of falling from that happy state and this signifieth the withoulding of the Pax or kisse of peace in a masse for the dead yet are they not in rest from those torments which the iustice of God inflicteth vpon them for their former synnes and so we pray for their rest in this kinde and offer vp the sacred hoast for their purgation and release from those paines What is now become of his dilemmaticall argument the hornes haue missed vs and be runne into his owne sides The rest of his chapter is the degorging of his malice against religioê° men not worth the answearing Some thinge notwithstanding he may heare hereafter if God send life and meanes Bels XXIIII Chapter Of the Popes Bulles HEre he talketh of the Popes Buls which as he saith began to be sealed with leade in the yeare seauen hundred seauenty two is not this a waighty point of diuinity meete for such a Rabbin as Bell and what if they had neuer bene so sealed with leade at all but with waxe only The poore man lacketh matter when he maketh his wittes to worke vpon so meane a subiect Bels XXV Chapter Of the Popish Agnus Dei. THE LII VNTRVTH HIs fiue and twentyth chapter talketh much against Agnus Dei though he confesseth that he can not finde out their originall which is noâ— smal maruail for in his Suruey he promised liuely Suruey â—pis Dedicat to discouer when where and by whom and vpon what occasion all Popishe errors heresies and superstitions hauâ— crept into the Church and yet in the same booke he intreated of Agnus Dei from whence he hath borrowed Suruey pag. 492. what here he writeth but telleth not when nor by whom nor vpon what occasion they crept into the Church and in this place although he graunteth franckly that he is ignorante of the first author yet he affirmeth confidently that they began of late yeares The Church of God quoth he was aboue a thousand two hundred yeares without the vse or knowledge of this Agnus Dei. And he noteth the tyme in the margent of the first beginning thereof thus Ann. Dom. 1247. that is in the year of Christ a thousand two hundred fourty and seauen and his followers if any he hath may securely beleue him for though he neither proueth what he saith and beside confesseth that he readeth not who was the author yet he assureth all his good people that they be of no greater antiquity then he affirmeth Where he had it or howe he knoweth so much that â—â—ttle importeth they must captiuate their vnâ—erstandinge and thinke that he may haue reaâ—â—n for what he saith though none of them can â—â—e it Thus Bell like an other Pythagoras may preache â—â— his owne disciples but he must giue vs leaue to â—â—kamin his Ministership where he founde this â—â—octrine which here he deliuereth Verily â—ood reader no where els but in his owne â—inge storehouse A shamelesse vntruth it is â—nd contrary to the knowledge of his owne concience For the booke of the Sodality which â—e quoteth twice in this chapter not only brinâ—ech very good reason to shewe that it is passing Lib. 4. cap. 13. â—uncient as instituted in the first springe of Chriâ—tian religion but also in particular noteth how Pope Leo the third about eight hundred yeares â—goe bestowed an Agnus Dei vpon the Emperour Charles the great The auncient booke also called Ordo Romanus â—he author whereof that did gather it together Baronius affirmeth the more constant opinion to Tomo 8. anno Christi 693. â—e that it was Gelasius the Pope who liued about â—n eleauen
S. Augustin when no corruption had crept into the Churche but the Introite in the masse the Pax the Paschall torche instituted by those Popes in S. Augustinus tyme are rotten ragges and intreated in all scornfull manner though no other difference can be founde but only the ministers pleasure hauinge one doctrine and other principles to followe when he disputeth against vs and an other when he argueth against the See his RegimeÌ„t in the Preface Puritanes whom he calleth Cursed broodes vntimely hatched detested of God and irksome to the world God open the eies of good people to take heede howe they followe the ianglinge of such a Bell that can clincke what religion youe thinke and committe their soules to the direction of suche a mutable minister I omitte here howe before he would haue the Church straight after S. Iohns tyme to haue bene Bel coÌ„tradicteth himselfe infected with errors because that serued him well against vs in that place here the Church was in S. Augustins tyme cleare from all corruption in doctrine which was three hundred yeares after because it standeth him here in great stead against the Puritanes for it were an infinite labour to pursue him in all his trickes quirckes corruptions contrarieties and absurdities himself saying that in one place which he vnsaith in an other prouinge that here which els where he disproueth sailing with that winde which bloweth and making his commoditie of that which may help the present necessity Such be the conditions of the reformed minister trusty Sir Thomas Bels XXVIII Chapter Of the Popish fast of fourtie daies commonly called lent THE LVI VNTRVTH Many mad gambols doth the minister fetch in this chapter and among others he will nedes proue that the lenton fast is hurtfull both to the soule and body and disputeth out of Hippocrates like a pretty pettisogger in Physike to shewe that it is hurtfull to our health This albeit I dot not doubt but it is a notorious vntruth yet because it is not my profession to argue of any such subiect I leaue him to the mercy of the Phisitians who I thinke vpon the feeling of his pulse are like ynough for the curing of such an extrauagant conceipt to condemne him to Hyppocrates bands omittinge this lett vs see what followeth The fast of the auncient Churche quoth he was free voluntary and not commanded by any lawe An vntruth for it was a tradition of the Apostles to fast in Lent â— so not free VVe saith S. Hierom in the whole yeaâ— Epis. ad Marcellam Serm. 6. de Quadrages Sabbato post Dom. Quinquag de tempore serm 62. Synne not to fast in Lent 4. Instit cap. 12. § 20. CeÌ„tur 5. col 686. do faste one Lent according to the tradition of the Apostle S. Leo calleth it also the institution of the Apostle to faste fourty daies and S. Augustin thus exhorteth his auditors in the beginning of Lent beseech youe moste deerly beloued brethren that in this most conuenient and holy time exceptinge the Sundaies none presume to dine vnlesse haply such a one as sicknes doth no permitt to fast because to fast on other daies is a remedy or reward not to fast in Lent is sinne Iohn Caluin speaking of the Primatiue Church saith that the superstitiouâ— obseruation of Lent had preuailed euery where And the Lutherane Centurists reproue S. Augustin for speaking in commendation of the Lenton fast in the same place they write of him in this manner And verylie in the third chapter of his thirtith booke against Faustus the Manichee he doth expressely say that throughout the world Lent is kept in the Catholique Church euery where with great diligence Lastly was not Aerius scored vp by S. Epiphamis Heres 75. Heres 53. and S. Augustin for an heretique because he denyed the solemne and appointed fastes of the Church And yet decree the Apostles what they will about these Lent fasts let S. Augustin call it a synne not to fast in Lent Let Caluin and the Lutherans assure vs of the obseruation of Lent in the Primitiue Church To conclude let S. Augustin and Epiphanius condemne Aerius of heresy for maintaining freedom and liberty of fastinge yet will Bell defend that was free voluntary and not commanded by any lawe how truly I say no more but report me to that which hath bene said That which he bringeth concerning S. Spiridion his eating of fleshe in lent all circuÌ„stances considered hurteth not vs but maketh against himself for we deny not but that in some cases fleshe may be eaten without violation of that fast But that holy Spiridion did most strictly obserue it and that it was also the common custom of the Church is gathered out of the same story which doth condemne the licentiousnes of our fleshly Gospellers Bels XXIX Chapter Of the annulling of Popish wedlocke THE LVII VNTRVTH VVHatsoeuer saith Bell the Bishop of Rome houldeth and defineth that must euery Papist hould beleue and mayntaine as an article of his fayth Though generally all Catholiques do hould the Popes definitions to be infallible and the contrarie opinion to be erroneous yet is it not an article of fayth whatfolloweth what but that Bell hath abused the goode Reader with in vntruth See before pag. 84. 85. Bels XXX Chapter Of the Popes pretended superioritie ouer and aboue a generall Councell THE LVIII VNTRVTH BEll beginninge with false asseueration to tel vs of the late opinion of the Popes superioritâ— ouer a generall Councell interlaceth also an other shamelesse vntruth against the Remists The Rhemists qhoth he that Iesuited broode tell vs plainely if will beleue them that there is no necessity of a generall â— prouinciall Councell saue only for the better contentation of the people Thus he chargeth them yet not nothing any particular place but I will helpe him it is in their annotations vpon the Acts where they write thus Yf againe it be demaunded what nede is there to expect Chap. 15. v. 27. the Councels determination if the Popes or See Apost dikes indgement be infallible and haue the assistance of God also as the Catholiques affirme we answeare that sor the catholike and peacable obedient children of the Church it is a comfort to haue such various meanes of determination triall and declaration of the truth and that it is necessary for theÌ„ recouery of heretiques and for the contentation of the weake who not alwaies giuing ouer to one mans determination yet will either yeld to the iudgement of all the learned men and Bishoppes of all nations or els remayne desperate and condemned before God and man for euer And as I said before this assistance of the holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth which the Pope alwaies hath vsed and will and must vse in matters â—â— great importance by calling Councels euen as here you see â—â—eter and Paul themselues and all the Apostles though inâ—â—â—d with the holy Ghost yet