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love_n	good_a	jesus_n	lord_n	6,127	5	3.5800	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12482	An answer to Thomas Bels late challeng named by him The dovvnfal of popery wherin al his arguments are answered, his manifold vntruths, slaunders, ignorance, contradictions, and corruption of Scripture, & Fathers discouered and disproued: with one table of the articles and chapter, and an other of the more markable things conteyned in this booke. VVhat controuersies be here handled is declared in the next page. By S.R.	Smith, Richard, 1566-1655.	1605 (1605)	STC 22809; ESTC S110779	275,199	548

bene not only your owne friend and particularly your B. mothers friend but of al your Christian forefathers VVho as they haue lefte vnto your grace their Crowne and kingdome so haue they also bequeathed their faith religion friendship with the Sea Apostolick as no smal portion and stay of their inheritance VVe estieme your publique acknowledging of Rome to be the Mother Church and your selfe to be behoulding to P. Clement 8. for his temporal cariadge and kinde offices as sparks of a greater fyer of loue inkindled in your Princely hart towards that Sea which we beseech almighty God so to increase as it may one day burst forth to your owne good and the vniuersal ioy of Christendome Our Lord Iesus long preserue your Maiestie with al grace health and prosperity Your Maiesties duetiful Subiect and daily Oratour S. R. THE EPISTLE TO THE CHRISTIAN READER AS no water Christian Reader waxeth so could as that which hath bene once hot no enemies become so cruel to a common wealth as Rebels who haue bene once subiect So none are so eager aduersaries to Gods Church as Apostataes S. Maximus serm de Apost who heue once bene her members and children Amongst Heretikes none more earnest against the Apostles then the S. Hieron de Scriptor in Petro. first Apostata Simon Magus who dared to encounter hand to hand with the principal Apostle S. Peter and labored to seduce by Baron Annal An. 68. his magik whom he by myracles had conuerted Amongst the Tyrants and persecutors Nazianz. orat 1. in Iulian Theodoret. lib. 3. c. 21. none more cruel then Iulian the Apostata who by blood endeuored to wash away his Christendom and both by sword pen laboured al he could not only to extinguish the religion but also the very name and memory of Christians Amongst Philosophers none more vehement then Porphirius Iulian. rabidi in Christum canes Hieron Porphyry the Apostata who writ fifteen books against Christian religion and for his singuler hatred therof was syrnamed tou Christianon polemios the Christians aduersary And in these our miserable daies none haue bene so spiteful so malicious so vehement against Catholiques ether in persecuting speaking or writing as they who haue bene once Catholiques And in England now none sheweth him selfe so forward or so vehement against Catholiques as the Apostata Bel daring challenging and adiuring al Papists iointly and seuerally to the combat with him being desirous as it seemeth of the tytle of ton catholicon polemios The Catholiques aduersary These Apostataes be like to him who Luc. 11. v. 25. 26. being deliuered of one diuel the house clensed with beesoms and trimmed vp was afterward possessed with seauen diuels See S. Ireney lib. 1. c. 13. worse then the former and his end made worse then his beginning For such is the estate of this miserable caitiue Bel who being once deliuered from the diuel of Heresy clensed with the beesom of confession and Penance and trimmed with patient sufferance for the Catholique faith falling afterward to idlenes and dissolute life wherof him self since hath boasted is possessed again of his old diuel of Heresy accompained with seuen other wicked sprits of blasphemy railing pride slaundering lying dissembling and abusing of Gods and holy Fathers words and his end becomme far worse then his beginning was His spirit of blasphemy he descryeth in many places as p. 149. where he saith that God hath giuen vs those commandements which we can not possibly keep This the holy Father S. Hierom both calleth and accutseth as S. Hieron epist ad Damasc de exposi ione fidei blasphemy in these words VVe curse their blasphemy who say that God hath commanded to man any impossible thing And no maruel For what reason can ther be in God to command Quod rationem non habet dici non debuit S. Eugenius apud Victorem de persecut vandal l. 2. a thing which he knoweth can not be done what fault in vs not to do that which can not be done what iustice in him to punish and that with eternal death the not performance of that which can not be performed If neuer there was man so void of reason as would commād a thing which he knew could not be done neuer Tyrant so cruel as wold punish with temporal death the vnperformance of impossible matters shal we think it no blasphemy to God to attribute that to him which we can not imagin that any man who hath any spark of reason or humanity wold attempt Hauing thus blasphemed against God no meruail if he blaspheme against his Church of late daies saying p. 134. that she is no sufficient witnes of his truth p. 41. against our iustification calling it supposed holy wherby he giueth vs to vnderstand that as he is fallen from God and his Church and lost holy iustification so he is an enemy to them al. His railing spirit he could so il maister as in the very first period of his epistle to the Epistle to the King King without respect of his Maiestie he must needs cal vs the cursed brood of traiterous Iesuits and streight after speaking ex abundantia cordis and reuiling especially against the Iesuits who haue bene his maisters he auoucheth them to be traiterous seditious brutish barbarous cruel villanous most bloody treacherous prowd cruel tyrants firebrands of al sedition theeues murderers right Macheuels coosiners malicious and dependers vpon the diuel And of this Rhetorik I expect good store for my part but the more the merrier such reprochful terms in this quarrel shal be to me super millia auri argenti His pride is more notorious then I need shew it For if it were pride in Golias though a Gyant to challenge any of Gods hoste what is it in this puny not only to challenge but to adiure al Papists seuerally and iointly being him selfe not worthy to cary the books after many of them as shal appeare by his manifold ignorance not only in deuinity See the Index but also euen in Latin principl●s of Logik Histories and Preaching as shal be made manifest in this answer His slaūders reach euen from the highest pag 17. to the lowest Kings and Emperours he slaundereth with no les matter then opening the window to al Antichristian tyranny Bels ingratitude Popes who long tyme manteined him at school with challēging powre equal p. 16. 40. 106. to God with dispensing with one to marry his ful sister with burning the Scripture and the like And Papists he slaundereth p. 22. with killing Christ a thousand tymes a day with affirming that the Pope can depose Kings and Emperors and translate their p. 1. Linpires and regalities at his good wil and pleasure with attributing to the Pope powre equal to God thinking the breach p. 16. p. 130. of Lent to be a greater sin then adultery periury or murder His other three spirits of

though Q. Elizabeth had vtterly cast of the Popes friendship yet he forsooke not hir For Pius 4. supposing P. Pius 4. A. 1560. that she had reuolted from that Sea rather for feare lest her title to the crowne might be called in question because one P. had before declared her birth to be vnlawful then for dislike of the religion which in her father and sisters daies she had professed sent a Nuntio to promise her al fauor touching her title to the crowne And soone after an other to request her to send her diuines to the Councel of Trent with promise of al security and liberty Neither may I leaue your Maiestie out of the number of the Princes of this land who haue tasted the loue frindship of the Sea Apostolike Because P. Clement 8. 1603. out of your owne grateful mind you haue publiquely professed your Proclamat ●● 1. ●egni selfe behoulding vnto P. Clement 8. for his temporal carriadge and diuers kinde offices towards your Maiestie Besides he hath as it is reported censured al such as shal molest your grace and hath often times professed that he would willinglie giue his life for the eternal good of our countrey VVhich is the greatest loue that one can beare as our Sauiour testifieth vnto his friend Oh how great enimies are they vnto England who seeke by false slaunders to make such friends odious vnto vs. By this which hath bene said omitting much more for breuity your Maiestie clearlie seeth how greatlie and how continally the Sea Apostolique hath euer fauored the Christian Princes of this land how many and how great benefits both spiritual and temporal Popes haue bestowed vpon them and in their dangers and distresses according to their power assisted them VVeigh I beseech your grace in the ballance of your Princely wisdome the forsaid benefits with such as your selfe or Auncitors haue receaued from the rest of Christendom and Popes haue benefited Engl. more then al Christendome besyds you shal finde that the Sea Apostolicke alone hath more benifyted England then al Christendom besides and consequentlie that the forsaking of the Popes friendship hath more endammaged your Realme then if it had forsaken the rest of Christendom But especiallie I humblie beseech your Maiestie weigh them with such as Bel or any minister can shew you to haue receaued from their two seats of pestilence in witenberge and Geneua VVhat kingdomes haue they bestowed vpon you vnto what imperial or Royal dignity haue they exalted you from what Paganisme haue they conuerted your land what enimies haue they appeased what assistance haue they afforded you in any need what good litle or great haue they brought to this land Now what mischeefe haue they not brought That Bel in his ovvne iudgemēt vvas both an Apostata and Traiter vvhiles he vvas Preist one Apostata and fierbrand of seditiō Knox sent from Geneua brought more mischiefe to your Grandmother your B. mother to your father and Kingdom of Scotland then I can rehearse or your Maiestie without great griefe can remember Ministers pretend the loue of the Ghospel as the cause of persuading you from friendship with the Pope But yet disswade not from friendship with the Turke They pretend also your graces See Conser at Hampton Court p. 80. 81. security But the true cause indeed your Maiestie descried discouered in Knox to wit their owne security aduaūcement which they fear would be endangered if you kept your ancient and surest friend and therefore with your losse as your maiestie perceaued in your Grandmothers case they worke their owne wealth and security And thus much of the Popes The laue benefits of the British Kings to the Sea Apostolik Note this As for the Christian Princes of this land though they haue bene of foure different and most opposite nations to wit Britons English Danes and Normans yet haue they al agreed in keeping the league of friendship with the Pope being officious vnto him accoūting him their especial friend Of the British kings of this land first K. Lucius A. 156. Beda lib. 1. c. 4. is King Lucius whose particular affection towards the Sea Apostolick is euident by that he neglecting other Christian Churches neare vnto him he sent so far as to Rome for Preachers As for Constantin the great Constantin Mag. 324. the immortal glory of the British kings his extraordinary loue and affection vnto the Sea of Rome is more notorious then I need rechearse For he not only gaue vnto the Pope the gouernment of Rome and of a good parte of the west as besides him selfe and Latin historiographers Constant in edicto Isidor Eugubin de donat Constāt Grat. d. 69. Iuo Genebr in chron Photius seu Balsam in nomoran R. Abraham in Zikron Dibre Romi Abben Estra 11. Daniel Cadualader Polid. lib. 3. both Greecks and Iewes professed enimies to the Pope do testifie but also serued him as a lackey houlding his stirrop and leading his horse by the bridle Cadwallader also the last British king in England hauing lefte his countrey went no whither but to Rome and there ended his daies And if the histories of those anciēt times were more perfect or the Britons had raigned longer in this Iland no doubt but we should haue more examples of their deuotion to the Sea of Rome as appeareth by Salomon A. 869. Argenteus histor Brit. lib. 2. c. 27. Baron An. ●●9 Salomon their King in litle Britany after they had bene driuen hence by the Saxons who writing to Pope Adrian the second beginneth his letter thus Domino ac beatissimo Apost sedis Rom Hadriano Salomon Britanorum Rex flexis genibus inclinatoque capite And sendeth him his statua in gold with diuers rich guifts and money promiseth a yearlie pension and acknowledgeth his Royal title to haue bene giuen to him by Popes This was the loue of the British kings vnto the Sea Apostolike To the British kings succeeded the The loue benefits of the English Kings K. Ethelbert An. 596. Beda lib. ● c. 25. Saxons or English as wel in their loue and reuerence to the Sea of Rome as in their kingdome For king Ethelbert at the very first receaued S. Gregory his Legats very courteouslie prouided them of al things necessary and freelie licensed them to preach vsing these gratious words worthie to be imitated of your Maiestie in the like case For so much as you are come so far to impart vnto vs such knovvledge as you take to be true vve vvil not trouble you but rather vvithal courtesie receaue you After him king Ofwin hauing K. Osvvin A. 665. perfectly learned that the Church of Rome saith S. Beda was the Catholique Lib. 3. c. 29. and Apostolicke Church sent thither in the yeare 665. a Priest to be consecrated Archbishop of Canterbury And in a conference about the obseruation of Easter hearing that the keies of heauen were giuen to S. Peter

imputed to vs which S. Austin saith he meant S. Augustin lib. 1. retract c. 19. tom 1. when he wrote Then are al the commaundements reputed as done vvhen vvhatsoeuer is not done is forgiuen 9. But this is easily refuted For S. Iohn spake in respect of vs assisted by Gods grace when he said This is the law of God that we keepe his commaundements and his commaundements are not heauie He saith not Christ but we must keepe Gods commaundements to animate vs thereto he addeth that they are not heauy vz. to vs. And cap 2. v. 2. he giueth vs a signe to try if wee know God vz. if we keepe his commaundements Bel either keepeth Gods commaundements or knovveth not God and v. 3. affirmeth that who keepeth not his cōmaundements knoweth not God wherfore either Bel keepeth the cōmandements or he knoweth not God Likewise Christ meant his yoake was sweete and his burthen light to vs. For immediatly before he Cap. 11. v. 29. said Take vp my yoake vpon you learne c. and you shal finde rest to your soules For my yoake is sweet and burthen light To whom meaneth he it is light but to vs whom he biddeth take it vp and whom he promiseth shal finde rest by it or what reason had it bene for Christ to exhorte vs to take vp his yoake and tel vs we should finde rest by it because it is sweet to himselfe As for S. Austin he said our defectuous keeping S. Augustin sup to 1. is counted a ful keeping when the defect is pardoned which is a farre different thing from saying That Christs keeping is counted our keeping And he meaneth that our keeping is defectuous because we keepe not the commaundements ad vnum apicem as he saith to the last ioat or title But through venial sinnes haue need to say Forgiue vs our trespasses which venial trespasses being pardoned we are accounted to doe al Gods commaundements 10. An other answer Bel putteth in the pag. 152. margent and in latine That Christ meaneth not of the yoake and burthen of the law when he calleth it sweet and easy but of the Ghospel That Christ meant of the law of the Ghospel I graunt with S. Hierom S. Hierom. dialog 2. contr Pelag and is proued out of these wordes my yoake my burthen But what is this to the purpose Is Bel become a libertine thincking as his father Luther did that the tenne commaundements Luther belong not to Christians or that the Ghospel commaundeth only faith Did Math. 5. v. 19. Christ come to dissolue the law of nature and to exempt vs from al law but of belieuing in him If Bel be of this minde let him vtter it plainly and say Christ came not to fulfil the law but to dissolue it that his Rom. 3. v. 31. faith establisheth not the law but destroieth it Or if he thinke that the law of the ghospel Besides the precepts of faith includeth at least the law of nature let him confesse that the tenne commaundements and al that God bindeth vs vnto is not only possible but easy and sweet vz. to such as Psalm 118. v. 32. Omnia facilia sunt charitati cui vni Christi sarcina leuis est Aug. donat grat c. 69. to 7. see the place S. Iohn loue God as was Dauid when he said I haue runne the way of thy cōmaundements when thou didst dilate my hart And hovv sweet are thy speeches to my iawes aboue hony to my mouth The law of thie mouth is good to mee aboue thowsands of golde and siluer For as S Iohn saith 1. c. 5. v. 3. this is the loue of God that wee keepe his commaundements If Bel say that it is impossible to loue God as we ought to doe This is reproued because he loueth God as he should doe who loueth him withal his hart al his Deuter. 6. v. 5. soule and power But Iosue so loued God of whome it is written 4. Reg. 23. That he 4. Reg. 23. returned in al his harte in al his soule and al his strength Likewise Dauid sought God Dauid in al his hart Psalm 118. and followed him in al his harte 3. Reg. 14. And God hath vers 8. some seruants that walke before him in al their hart with whome he keepeth his couenant and mercy 2. Paralip 6. v. 14. And Deuter. 30. v. 6. God promiseth to circumcise the Iewes harts that they might loue him in al their harts and al their soule And thus much for proofe out of scripture now let vs goe to the Fathers CHAP. II. The possibility of keeping Gods commaundements proued out of Fathers and reason MANY holy Fathers I might alleadge for this verity but I wil content my selfe with two only whome Bel obiecteth against him selfe and vndertaketh to answer S. Hierom. See S. Hierom in cap. 5. Mathei S. Hierom dialog 1. contr Pelag. we confesse saith he God hath giuen possible commaundements lest he should be author of iniustce Beholde our conclusion both affirmed and proued And Dialog 2. I say a man may be without vice which in greeke is called cacia but not anamartyton that is without sinne which is as much as if he had said He can be without mortal but not without venial sinne Againe God hath not commaunded impossible things but hath ascended vp to such height of patience as for their great difficulty he may seeme to haue commaunded almost impossible things Againe we curse their blasphemie who saie That God hath commaunded to man any impossible thing This Bel alleadgeth out of his 3. fourth booke pag. 153. against Pelagians whereas he wrote but one epistle and three bookes or Dialogues against Pelagians But it is in his epistle to Damasus de exposit fidei And therein S. pag. 149. S. Austin See S. Austin in Psal 56. tom 8. vvhere he saith the Apostles did that charity then the vvhich none can be greater Hierom curseth this blasphemy of Bel God hath giuen vs those commaundements which we can not possibly keepe Likewise S. Austin ser 61. de temp God could not commaund any impossible thinge because he is iust The same he repeateth lib. de natur grat cap. 69. and lib. 2 de pen. mer. remiss and in psal 56. I can not doubt saith he that God hath neither commaunded any impossible thinge to man nor that any thinge is impossible to God to helpe wherby it may be ●one which he commaundeth 2. For auoiding these authorities Bel deuiseth three shiftes First that Gods commaundements were possible to vs before Adams fal Secondly that they were possible to Christ whose keeping them is accounted ours Thirdly that euen to vs they are now possible to be kept imperfectly though not perfectly which is saith he the doctrine of Aquinas yet seeing that S. Thom. 2. 2. quaest 44. art 6. vntruth none of these shiftes would serue he falleth to proue that we may be