THE Catholique Triumph Conteyning A Reply to the pretensed Answere of B. C. a masked Iesuite lately published against the Tryall of the New Religion Wherein is euidently prooued that Poperie and the Doctrine now professed in the Romish Church is the New Religion And that the Fayth which the Church of England now mayntaineth is the ancient Romane Religion Psal. 22. v. 16. Dogges are come about mee and the councell of the wicked layeth siege against me Psal. 120. v. 3. What reward shall be giuen to thee thou false tongue euen mighty and sharpe arrowes with hot burning coales AT LONDON Printed for the companie of Stationers 1610. To the most reuerend Father my very good Lord TOBY the L. Archbyshop of Yorke his Grace Primate of England Fifteene yeares most reuerend Father are now fully expired since I first began to write against the professed aduersaries of the auncient Christian Catholike Apostolique and old Romane religion I meane the late Byshops of Rome the Romish Cardinals the Iesuites Iesuited Papistes and Gunpowder-popish-vassals In which space of time I haue published so many Bookes in defence of the Catholique Fayth as are in number correspondent to the yeares A very long time it was the argument in hand considered before I could any way extort any Answere to any of my Bookes Howbeit when the Iesuites after mature deliberation had seriously pondered with them-selues that through their long silence many Papistes did vtterly renounce Poperie and ioyfully embrace the Catholique Fayth this day sinceerely professed in our Church then they became so ashamed of their silence in that behalfe that in the yeare 1605. they published a litle Pamphlet tearming it The forerunner of Bels downefall wherein they auouched with brasen faces that they had written fiue Bookes fiue yeares afore that time against my Motiues and my Suruey of Poperie And least it should be obiected against them that it cannot be so seeing we can neither see them nor heare of them the Fore-runner telleth vs very grauely but to their endlesse shame that the Answere is suppressed and vpon iust occasion stayed from the publication Alasse alasse how are silly Papistes bewitched with the iugling and deceitfull dealing of these seducers They haue been buzzing about the answering of my two first Bookes as they them selues tell vs almost the space of sixe whole yeares and when after their great paines and labours of so many yeares they had framed the answere in the best manner they could deuise then they suppressed the same vpon iust occasiō as their Forerunner in their name telleth vs. What haue they bestowed fiue yeares in wryting fiue Bookes against two of my Bookes and dare not to this day publish any one of them Out vpon lying lippes Out vpon trayterous Iesuites and Iesuiticall deceyuers of the world The trueth is that there is no trueth in these men And it is an euident testimonie that they are not indeed able to answere for otherwise they would not for very shame haue protested so much in print and haue performed nothing lesse I am verily perswaded that they will neuer during my life which they wish to be short and therefore haue they prouided my Winding sheete and other indirect meanes to take away my life frame any full and direct Answere to the said Bookes because in trueth all the Iesuites in the Christian world are not able to performe it the trueth being so cleare forcible against them After the Fore-runner a pretensed Answere was published in the yeare 1606. against the Downe fall of Poperie For refutation of which silly Pamphlet I addressed my Booke intituled The Iesuites Antepast which seemeth to their daintie mouthes so vntouthsome that I deeme it will serue also for their Post-past as I had formerly published an other Reply intituled The Popes Funerall to the Fore-runner of the Downefall Now lately in the end of the yeare 1608. an other pretensed Answere a silly thing God wote was published against my Booke intituled The Tryall of the new religion This Pamphlet came to my handes in Nouember last at which time I was very ill in body and also distant aboue one hundred Myles from mine owne Librarie the want whereof at that time was farre more grieuous to me then were all my painefull infirmities of body In the midst of which whiles I am writing for the trueth I find no litle comfort The case so standing albeit your Grace was then aboue fourtie Myles from me yet did I presume to bemone my selfe vnto your Grace for the supply of my present want of Bookes with whom my suite found such intertainement as I neither did nor euer could expect Bookes indeed I expected but that your Grace should also send them to me vpon your owne charges most freely and Christianly offering to send me your whole Librarie which is indeed a Librarie most excellent if I shouldst and in need thereof it seemed to mee such an honorable sauour as that I could not now in duetie omit to make this publique acknowledgement thereof The Iesuites and Iesuited Gunpowder Papistes not able to endure the sound of my Tryall wherein Poperie was tearmed and prooued the New Religion haue suborned as it seemeth Robert Parsons that lewd companion and trayterous Fryer to publish that supposed Refutation the summe and substaunce whereof they had no doubt collected and framed to his handes His name he dareth not disclose least the great disgrace which can not but insue vpon that silly Answere should eternally cleaue vnto him as being one who not able to defend Poperie by honest and Christian-like proceeding bestirreth himselfe to effect the same by continuall forgerie by lying by coozenage and deceitfull dealing as in this Booke I shall make apparant Wherein what my selfe haue effected or rather God in mee let the iuditious and honest Reader iudge and for that which he findeth well done giue God the glorie Such as it is I dedicate vnto your Grace as vnto him who hath deserued my vttermost service The Almighty blesse your Grace with many happy yeares in this life and with eternall glory in the life to come Amen Iunij 3. 1609. Your Graces most bounden Thomas Bell. Briefe Instructions for the better vnderstanding of the Discourse following Instruction 1. THE Pope Cardinals Iesuites and all Papistes generally do beare the world in hand that the Church of Rome this day keepeth inuiolably that Fayth and Religion which S. Peter and S. Paul in their time planted there I hold and defende the negatiue proouing the same soundly and euidently throughout this whole Discourse Wee all agree in this that the Church of Rome had once the true auncient Christian catholique and apostolique Fayth which she receiued from S. Peter and S. Paul my selfe most willingly subscribing thereunto I neither impugne the old Romane religion nor reprooue the auncient Byshops there it is the Late up-start-vp-start-religion of the Romish Church that now is which I detest and write against in all
the Byshop of Rome for the excellencie of that Citie is the chiefest Patriarke and so may be called the Father of Fathers that is the chiefest Father or Byshop of all Fathers or Byshops in Christes Church It is one thing to call the Byshop of Rome Father of Fathers an other thing to call him vniuersall Byshop or vniuersall Father The former our Church of noble England admitteth while shee approoueth two Primates th' one of England th' other of all England Euen so doe wee repute our two Arch-byshops of Canterbury and Yorke to be the Byshops of Byshops or Fathers of Fathers which is all one for either of them is Byshop of Byshops within his prouince that is the Chiefest of all the rest But this is nothing to that superroyall power of which wee are to intreate in the next Chapter which I wish the reader to marke with such attention as apperteyneth thereunto But the latter both we and great learned Popish writers doe vtterly disclaime In the Popes owne decrees I finde these expresse wordes Primae sedis Episcopus non appelletur princeps sacerdotuÌ„ vel suÌ„mus sacerdos aut aliquid huiusmodj sed tantuÌ„ primae sedis Episcopus Vniuersalis auteÌ„ nec etiaÌ„ Romanus pontifex appelletur Let not the Byshoppe of the chiefe Seate be called the Prince of Priestes or the Hie Priest or haue any such like name but onely the Byshop of the first Seate And Vniuersall Byshop none may be called no not the Byshop of Rome himselfe What doth Gratianus that famous Champion of the Romish Church tell vs soe We haue read the Popes Decree which was taken out of the Affrican Councell the wordes of Gratianus haue sounded in our eares Nay you shall heare a greater wonder Pope Pelagius doth constantly deliuer the selfe same doctrine and defineth it for the trueth to be receiued and beleeued these are his expresse wordes Nullus Patriarcharum vniuersalitatis vocabulo vnquam vtatur quia si summus Patriarcha vniuersalis dicit Patriarcarum nomen caeteris derogatur Sed absit hoc a fidelibus hoc sibi velle queÌ„piam arripere vnde honorem fratrum suorum imminuere ex quantulaecunque parte videatur Quapropter charitas vestra neminem vnquam etiam suis in epistolis vniuersalem nominet ne sibi debitum subtrahat cum alteri honorem infert indebitum Let no Patriarke euer vse the word of Vniuersalitie because if the chiefest Patriarke be called Vniuersall the name of Patriarkes is derogated from the rest But be this farre from the faythfull that any should willingly snatch that to himselfe which may any way seeme to diminish the honour of this breathren though in neuer so small a degree Wherefore let not your charitie in your Epistles name any Patriarcke at any time Vniuersall least while ye giue to an other that honour which is not due yee take from your selues that which is due To which I adde this Epigramme set downe as the contentes of the Decree in the beginning thereof Nec etiam Romanus pontifex vniuersaâ—is est appellandus Neither may the Byshoppe of Rome be called Vniuersall Pope Gregorie is consonant to Pope Pelagius in these expresse wordes Ecce in presatione Epistolae quam ad meipsum qui prohibui direxistis superbae appellationis verbum vniuersalem me Papam dicens imprimere curastis Quod peto mihi dulcissima sanctitas vestra vltra non faciat quia vobis subtrahitur quod alteri plus quam ratio exigit praebetur Sequitur sin me vniuersaleÌ„ PapaÌ„ vestra sanctitas dicit negat se hoc esse quod me fatetur vniuersum sed absit hoc recedant verba quae veritateÌ„ inflant et charitateÌ„ vulnerant Behold in the Preface of your Epistle which you addressed to mee forbidding it you laboured to impose vpon me a word of proud appellatioÌ„ calling me Vniuersall Pope which I pray your sweet holynesse not to do to me any more because that is taken from you which is giuen to an other more then reason doth require For if your Holynesse call mee Vniuersall Pope you denie your selfe to be so seeing you call mee Vniuersall But God forbid away with wordes that puffe vp the trueth and wound charitie Thus writeth Gratianus the compiler of the Decrees thus Pope Pelagius thus Pope Gregorius Out of those Positions thus constantly deliuered I obserue sundry very profitable and necessarie documentes First that none no not the Byshop of Rome may be called Vniuersall Pope Secondly that the giuing of Vniuersall to one taketh away that which is due to all the rest Thirdly that Gregorie who lyued more then 590. yeares after Christ vtterly refused the name of Vniuersall Byshop or Pope calling it a proude name and sharply reprooued Enlagius the Patriarke of Alexandria for ascribing the same vnto him Fourthly that Pope Pelagius the predecessour of Gregorie detested and abhorred the same proud arrogant name So then I may lawfully conclude that the name Pope in popish sense and meaning was not proper and peculiar to any Byshop of Rome for the space of 591. yeares after Christ. How impudent therfore is our Fryer when he auoucheth the Councell of Chalcedon to haue called Leo the Vniuersall Pope Liberatus to haue tearmed him Pope ouer the Church of the whole world Pope Damasus and Theodoretus to haue done the same All which are meere lyes notorious slaunders and irksome falsifications inuented by the Father of lyes and his deare children the Iesuiticall crew to defend late vp-start Poperie if it were possible from the imputation of the New religion B. C. And this may be the reason that albeit sometime in the primatiue Church the name was also giuen to other Byshops yet seeing in foresayd manner it agreed peculiarly to the Byshop of Rome as declaring his sone raigne authoritie ouer others the former custome ceased and so it remayned alone to him T. B. Three things our Fryer freely graunteth in these words all which such is the force of trueth are altogeather against him selfe First he confesseth the trueth vnawares that the name Pope was giuen to other Byshoppes in the primitiue Church and consequently he must graunt volens nolens that to chalenge that name as the Byshop of Rome this day doth is a rotten ragge of the New religion Secondly he sayth it peculiarly agreed to the Byshop of Rome as declaring his Soueraigne authoritie ouer others In which his assertion a notable absurdity is implyed viz. that the name Pope was aralogon and consequently was giuen to other Byshops but improperly analogically and by way of similitude as euery meane Logician can tell or Iesuâ—te Thirdly he graunteth that the name Pope did in processe of time cease to be giuen to other Bishops and so remayned to the Byshop of Rome alone Which doubtlesse is that very doctrine which I in the tryall doe defend To which I must needes adde this one thing though litle to
our Fryers liking viz. that the name Pope was giuen to other Byshops in the auncient Church as I haue prooued in my Tryall euen hundreds of yeares after the Primitiue Church To which addition this to cheere vp our Fryer is consectarie to weet that the Clergie of Rome writing to the Clergie of Carthage called S. Cyprian the most blessed Pope Which verily as is already sayd they neither would nor yet durst haue done if the name in such a peculiar manner as the Fryer would make vs beleeue had been due to the Byshop of Rome For if the sayd name had been peculiar to him and his supposed soueraignetie implied therein other Byshops could neuer haue enioyed the same in the puritie of the Church Nay other Byshops would neuer haue improperly accepted of that name and title which none but the Byshop of Rome could properly ascribe vnto himselfe B. C. With the former he hath coupled an other saying thus And so in processe of time the Byshoppes of Rome were solely and onely called Popes and of Late yeares our Holy Father and his Holynesse is his vsuall name A grosse vntrueth T. B. This assertion hath two partes The former our Fryer hath freely graunted in his immediately aforegoing words The latter he must likewise yeeld vnto against his will or else be condemned of the whole world For besides that the Iesuiticall Cardinall Bellarmine and the popish Byshop Iosephus Angles in their Books of Late yeares dedicated to the Byshoppes of Rome haue giuen them the title of Holinesse euen in the abstract it is so euident that his Holinesse is of Late yeares the vsuall name of the Byshop of Rome that if any man either in Rome or in Jâ—ahe shall deny the same he may iustly be censured worthy of the Whetstone That which he sayth of Theodoretus the Councell of Chalcedon S. Cyprian and S. Austin is very friuolous and nothing to the purpose For first I say of Late yeares and yet the youngest of our Fryer named lyued aboue a thousand yeares agoe Secondly there is great disparitie betweene a peculiar and an vsuall name A peculiar name perteineth solely and onely vnto one but that an vsuall name may agree to many at once it cannot be denyed Thirdly as our Fryer hath confessed that the name Pope was of old time giuen to many and yet afterward remayned to the Byshop of Rome alone so must he volens nolens confesse of the name Holynesse B. C. Prosecuting his former matter he sayth But this Emperour that is Iustinian lyued after Christ his birth about 528. yeares ergo this poynt of poperie is a rotten ragge of the New religion In which wordes he venteth out an vntrueth For be it that it was then appropriated to the Pope as he sayth yet how can it be New which by his owne confession was vsed xi hundred yeares agoe That is so many ages before the foundations of his Religion were laide or the name of a Protestant heard of in the whole world T. B. Our Iesuite desiring to discharge the Pope and Poperie of Newnesse would prooue it by my graunt viz. because I confesse the name Pope to haue been appropriated to the Byshops of Rome a thousand yeares agoe But our Fryer in thus disputing doth prooue him selfe a very Daw. For he must learne to know that the newnesse of a thing may be considered two wayes absolutely and respectiuely And consequently that though the name Pope be Old absolutely considered yet it is New respectiuely when it is compared with the time of the Apostles Now so it is that you Papistes beare the world in hand that your Poperie is the Old religion and that selfe-same Doctrine which S. Peter and S. Paul deliuered to the Church of Rome This is the Doctrine which I oppugne euen in the beginning of this present Chapter But our Fryer is so besotted with malice that he cannot discerne the trueth my reason standeth thus You Iesuites and Iesuited Papistes affirme desperatly and damnably that your Late start-vp Poperie is the Old religion deliuered by S. Peter and S. Paul to the Church of Rome But that is so farre from being true that the very name Pope is New as wanting aboue 500. yeares of that age or time whereof you bragge and boast ergo seeing the Apostolicke and first Religion is onely the Old religion and that which commeth after as Tertullian truly writeth the false and New religion it followeth of necessitie that the name Pope comming 500. yeares after the Old religion is but a rotten Ragge of the New Where I wish the Reader to remember that I speake of the name Pope in that sense in which the Byshoppes of Rome vsurpe the same That which our Jesuite addeth of Protestantes how absurd it is shall God willing by and by appeare B. C. I omit heere how many Ecclesiasticall names haue been brought into the Church as Consubstantiall against the Arrians Incarnation against other Heretikes the better by a new name to declare an auncient article of Fayth Will Bell for all that call these Wordes rotten Ragges of a New religion Hee never dare offer it and yet with no lesse reason may be doe it then he doth heere the name of the Pope T. B. Who seeth not to what shiftes our Iesuiticall Fryer is driuen He affirmeth desperately that I may with no lesse reason call the holy names appropriated to the sonne of God rotten ragges of a New religion then the name of the Pope But out vpon such Rotten diuinitie out vpon such paltry Fryers The sacred names Consubstantiall and Incarnation are equiualently according to the substance and true nature of the thinges signified by the same set downe in many places of the holy Scriptures Which was made most apparant against the Arrians by the Fathers of the first famous Councell of Nice but the name Pope as it is of Late yeares challenged by the Byshops of Rome and heere auouched by the impudent Fryer is so farre from being either expressely or virtually conteyned in the holy Scriptures that all sacred Writ vtterly condemneth the same as a Rotten ragge of a New religion inuented at Rome aboue fiue hundred yeares after the death of S. Peter S. Paul Againe the Holy names of Consubstantiall and Incarnation were not first common to others and afterward attributed to the sonne of God But the name Pope as I haue prooued and as the Frier hath plainely confessed was first and that more then 500-yeares common to all Byshops and in processe of time appropriated to the Byshops of Rome Thirdly the thing truly signified by the holy wordes Consubstantiall and Incarnation neuer could agree to any creature in the world but the thing truely signified by the word Pope did in the primatiue and purest age of the Church doth at this present and may in time to come truely agree to all true Byshops in Christs Church Now touching the name of Protestant I answere
affirme and am readie to gage my life for the tryall of the same B. C. Notwithstanding it is meete that they shoud refraine themselues from the companie of their Wiues who are consecrated and busied in the Ministerie seruice of God T. B. This Testimonie with the other already answered doe tickle the Minister and fetch blood as our Fryer Jesuite prateth to the comfort of his deuoted Popelinges I answere first that the first word veruntamen notwithstanding or but hath relation to that which went before and so rather maketh against the Fryer then for him selfe Secondly that Eusebius the Author by him alleadged sayth not that any Law made either by God or man did prohibite the marriage of Priestes but onely that in his iudgement it is conuenient for Priestes to refraine from the companie of their Wiues Thirdly that if Eusebius were lyuing in these our backslyding dayes and should behold the filth and execrable fruites of coacted Single life in the Popish Clergie hee would doubtlesse change his opinion with the famous learned and zelous Papistes Polydorus Panormitanus and Pope Pâ—us and cry out aloud that coacted and forced Chastitie in the Romish Clergie was so farre from excelling chastitie in Wedlocke as no crime whatsoeuer hath brought greater shame to Priesthood more harme to Religion more griefe to Good Men then the vnchast filthy life of the vnmarried Romish Priestes And that therefore it were meete expedient to restore to Priestes the free vse of Marriage as it was in the beginning and primatiue age of the Church Now how this Assertion of Eusebius doth tickle mee and fetch blood from mee let the Reader iudge B. C. Pope Zacharie writing to Bonifacius our worthy Countriman then Byshop and the Apostle of Germanie hath these wordes speaking of Priestes From the day of taking Priesthood they are to be forbidding yea euen from their owne Wiues Of this Decree the Magdeburgians make mention True it is that they score it up for one of his errours But it giueth vs a sufficient warrant to score vp that also for a notorious vntrueth which Bell speaketh of the long lawfull libertie of Ecclesiasticall Wiuing in Germanie T. B. I answere First that this Pope Zacharie absolued the French men from their loyall obedience to Childerich their Soueraigne and confirmed Pipine the traytor in his rome and Kingdome Whereof more at large is to be seene in The Downefall of Poperie Secondly that I desire to know who gaue the Byshops of Rome authoritie to make Apostles and that I may see their Commission before I be vrged to beleeue the same Thirdly that the bare word of Pope Zacharie to his Apostle Boniface is not sufficient to debarre Husbands from their Wiues Fourthly that notwithstanding the wicked commaunde of Pope Zacharie Priestes were still Marryed in Germanie for the space of three hundred yeares and Pope Zacharies charge contemned as a most wicked and vnlawfull thing For Pope Hildebrand found them Marryed in his time in the yeare of our Lord God 1074. who labouring to separate Priestes from their Wiues was for his paines reputed a madde man and an Heretique as I haue prooued at large in the Seuenth Proposition which I wish the Reader to ponder seriously Fiftly that in euery legall tryall foure distinct persons must concurre as euery learned Diuine euery skilfull Canonist euery approoued Summonist and euery meane Legist will confesse viz. the Person accused the Accuser the Witnesse and the Iudge And consequently the Byshoppes of Rome can not be Iudges when and where they are the parties accused This is a poynt of great consequence which the Reader must euer haue in remembrance I end with the testimonie of Nicephorus that in the East Churches Byshoppes did beget children of their lawfull Wiues euen in the time of their Episcopall charge and dignitie The Iesuites fourth Chapter of the Popish execrable Pardons B. C. THis Chapter though it be but short yet it lacketh not the seale of his occupation for his conclusion is adorned with this notable vntrueth The Popes Pardon quoth hee is a rotten Ragge of the New Religion brought into the Church after a 1300. yeares by Bonifacius the eight This tale he hath told vs diuers times before and therefore the more reason I haue to challenge it for a rotten Lie of the Ragge-maister of Rascall T. B. I answere first that though this Chapter be short in wordes yet is it so full of waightie and vnanswerable matter that where it conteyneth fourtie lynes saue one our Fryer Iesuite for feare of burning durst scarcely touch three of the same Secondly that in his shortnesse hee hath heaped lye vpon lye His first lye is this viz. That I haue told this tale of the Popes Pardon that it is a rotten Ragge of the New Religion diuers times before For I told not this tale at all saue onely in this present Chapter let the Reader peruse all three Chapters aforegoing and if he doe not finde this tale once told as in trueth he can not then in charitie let him bestow the Whetstone vpon our Fryer as vpon the man who hath the best deserued it His second lye is this viz. That my saying is a rotten lye For I haue prooued it to be the meere trueth euen in this Chapter as it will better appeare God willing by this my present Answere His third lye is this viz. That I am the Rag-maister of Rascall For albeit both in the very Title of his Booke and in sundry other places he tearmes mee in that scornefull manner yet is it so farre from the trueth that the name of the Towne where I was borne is not Rascall as hee would haue it but Raskell with k and e not with c and a as his lying lippes affirme it But what if the name were as the Jesuite scornefully affirmeth must I be a Rascall because I was borne in a Towne so called Is euery Pope Holy because his name is Holinesse Was Pope Sergius an Hogge because his name was Hog-snoute Is an humble man proud because his name is Proud Is a valiant man a Coward because his name is so Is a man all good because his name is so no wise man will say so Yet must I forsooth be a Rascall because I was borne in a Towne called not Rascall but Raskell where I neuer continued saue onely during my minoritie and non-age Doth not euery child see perceiue that our Frier wanteth matter and that he is at a non plus If he were able to defend Poperie with Trueth Scriptures Councels Fathers or good Argumentes hee would neuer vse such miserable shiftes and silly euasions His third lye is this viz. That he hath prooued mine assertion to be a Lie For I haue with inuincible reasons and authorities prooued the contrarie to be the knowne Trueth Hee nameth an vnknowne Booke The dolefull Knell where hee would seeme to haue prooued
trueth that Purgatorie came from the Apostles Which more bold then wise affirmance I returne vnto our Fryer for a most certaine and shamelesse Lye for a most notorious Slaunder and for an intollerable Blasphemie against the blessed Apostles of our Lord Iesus I prooue it sundry wayes First because S. Chrysostome was one of the chiefest and best Learned Fathers of the Greeke Church who as my Lord of Rochester hath told vs very plainely and resolutely neuer beleeued there was any Popish Purgatorie while they were lyuing heere on earth and consequently that Purgatorie can neuer be truely fathered vpon that great learned holy man Secondly because those Homilies from whence our Fryer would gladly fetch Purgatorie-fire are counterfeite not S. Chrysostomes indeed Whereof this is an argument insoluble that the Greeke Fathers did neuer beleeue Purgatorie For if S. Chrysostome had taught Purgatorie in his Bookes Byshoppe Fisher that glorious so supposed Popish Martyr could not truely haue written and constantly auouched to the whole world as he did that the Greekes neuer beleeued Purgatorie Thirdly that if the Apostles had taught Purgatorie then could not so many so Learned so holy Fathers of the Greeke Church haue been so long time euen till their death ignoraunt thereof Nay if the Latine Church in their dayes had receiued Purgatorie as a tradition Apostolicall they would neuer haue withstood it but most reuerently haue admitted and most Christianly beleeued the same Fourthly that if we suppose and graunt our Fryer thus much to cheare vp his spirits a while viz. that they are S. Chrysostomes wordes which he citeth in his name yet will it not serue his turne to build Popish Purgatorie therevpon For the words do onely prooue this and no more to weete that th'Apostles taught Commemoration of the dead Which my selfe am so farre from disliking that I haue many yeares agoe approoued it in my Suruay of Poperie Yea the Papistes in their publike Prayers make frequent and vsuall Commemoration of their Martyrs whom they for all that deny to be in Purgatorie-fire and freely graunt to be in Heauen And so they can not inferre Purgatorie out of the Commemoration of the dead To this I adde that Prayer for the dead which is more then Commemoration may in a godly sort be vsed as I haue shewed at large first in my Motiues and afterward in my Suruay More then which the Iesuite can not inferre out of his Author as his Marginall note doth declare I therefore conclude that our â—esuite hath runge out a notorious vntrueth when he telleth his Reader that Purgatorie came from the Apostles B. C. Heere the iudicious Reader may also note how the Minister contradicteth himselfe In his Suruay intreating of Purgatorie he sayth Thus by litle and litle it increased till the late Byshoppes of Rome made it an Article of Popish 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 beleeued it not for the space of 250. yeares After which as he telleth vs it increased by litle and litle And so in this place he maketh the seed of Purgatorie not to haue been sowen before the yeare 250. and afterward to haue increased till it came to perfection There he affirmeth that the seed was sowen before and increased by litle and litle vntill it became ripe and perfect Poperie which was in the yeare 250. And so Purgatorie was sowen and not sowen growen and not growen an article of Fayth and not an article of Fayth in the same one yeare 250. I will not deny but the Minister hath some skill in botching togeather of old endes of Diuinitie gathered out of the Ragge market of Caluin and such like Geneua-Merchants yet I feare mee it will be hard for him so to cobble the sayinges togeather that the flaw of a contradiction appeare not T. B. I answere first that where our Fryer pretendeth some feare that I can not defend by any cobling my contradiction by him so supposed I am so free from it that I weene his heart will pant so soone as he shal peruse my answere to the same For so God helpe me I woonder he is not ashamed so to write O tempora O mores I would not haue imagined that the Maister Deuill of Hell had so possessed him as to make him the instrument of such notorious execrable and plaine diabolicall Lyes Neuer did any man heare know or read such shamelesse palpable and grosse vntruethes Who will not exclaime and cry out of Poperie that shall read this Fryers Answere and this my Reply ioyned with my Tryall and my Suruay in which hee would seeme to ground his deuillish and abhominable Lyes Fie fie how can he thinke that any of witte and iudgemet will beleeue him Hee perceiueth right well that the trueth published in my Bookes can neuer be truly answered and therefore sillie Papistes who dare not for feare of Popish tyrannicall censures read my Bookes must perforce receiue and beleeue his most execrable Lyes for the trueth Oh that they would once read my Bookes nay but this one Reply with a single eye and indifferent iudgement all parcialitie set apart Hee knoweth that hee falsely accuseth mee his owne conscience though neuer so badde can not but condemne him Euery child may easily discerne that the trueth is on my side The case is so cleare my wordes so plaine and the trueth thereof so apparant as euery iudicious and honest Reader must needes thinke him worthy to haue a Whetstone tyed at his Girdle a Foxe-tayle in his necke and a Fooles-bable in his hand If Poperie through mortall wounds receiued were not past recouerie if the trueth published in my Bookes were not vnanswereable if the Iesuite were not at a Non plus not able to defend the Pope and his late start-vp Romish Fayth he would neuer thus delude the world with his most notorious Lyes and deceitfull dealing In my Suruay marke wel for Christs sake these are my expresse words in the third part and sixt Chapter Afterward Origen being too much addicted to his allegoricall speculation fayned many odde things touching Purgatorie as the Ethnicke Plato whom he much imitateth had done before him After Origen others began to call the matter into question others rashly to beleeue it others to adde many thinges to Origens conceit Thus by litle and litle it increased till the late Byshops of Rome made it an Article of Popish Fayth In my Booke intituled The Tryall of the new Religion these are my expresse words First we see that the Greeke Church neuer beleeued Purgatorie to his dayes I speake there of Iohn Fisher late Byshoppe of Rochester and so it was vnkowen to them 1517. yeares Secondly that the Church of Rome beleeued it not for the space of 250. yeares after which time it increased by litle and litle These are my very wordes in both my Bookes The
litle children the consonant sound reboundeth as it were an eccho with the surges of the Sea Iustinus Martyr hath these wordes Sub haec consurgimus communiter omnes et praecationes profundimus et sicuti retulimus praecibus peractis panis offertur et vinum et aqua Et praepositus itidem quantum pro virili sua potest praeces et gratiarum actiones fundit et populus faustè acclamat dicens Amen These thinges being done wee all arise togeather and make our Prayers and after our Prayers the Bread is offered with Wine and Water and the Minister as he is able prayeth and giueth thankes and the people with ioyfull acclamation say Amen Philo a very auncient and learned Writer awong the Iewes sheweth this old practise of our Christian Church in these wordes Quae omnia supra dictus vir eo ordine eademque consequentia qua apud nos geruntur expressit Et vt vnus ex omnibus consurgens in medio Psalmū honestis modulis concinat vtque praecinenti ei vnum versiculum omnis multitudo respondeat All which the aforenamed man he speaketh of Philo the Jew related in the same order and consequence in which our selues doe them And that one among all rising vp in the middest sing a Psalme with tunable voyce and that so soone as he hath sung one Verse all the people answere him S. Chrysostome speaketh so plainely of the peoples praying togeather with the Priest that euē in the time of the Liturgis or Masse as none doubtlesse that either read or heare his wordes can stand any longer in doubt thereof These are his expresse wordes In eisdem iterum horrendis mysterijs bene precatur Sacerdos populo et bene precatur populus Sacerdoti Nam cum spiritu tuo nihil aliud est quam hoc Ea quae sunt Eucharistiae id est gratiarum actionis communiae sunt omnia neque ille solus gratias agit sed etiam omnis populus prius N. accepta illorum voce deinde congregatis illis vt dignè et iustè hoc faciat incipit Eucharistiā Et quid miraris si populus cum Sacerdote loquitur In these dreadfull mysteries the Priest wisheth well to the people and the people desire Gods mercie to the Priest For these wordes with thy spirit haue no other meaning The thinges that pertaine to the Eucharist that is to the giuing of thankes are common to them all for he onely giueth not thankes but all the people also with him For he first receiueth their voyce after that they being gathered togeather that he may doe this reuerently and well he beginneth the Communion And what maruell is it to thee if the people pray with the Priest S. Cyprian testifieth the same practise to haue been vsuall in his time alleadging the very wordes that the common people answered to the Priest Thus doth he write in expresse tearmes Ideo et Sacerdos ante orationem praefatione praemissa parat fratrum mentes dicendo sursum corda vt dum respondet plebs habemus ad Dominum admoneatur nihil aliud se quam Dominum cogitare debere Therefore the Priest after the Preface before the Prayer prepareth the mindes of the brethren saying Lift vp your heartes that while the common people answere wee lift them vp vnto the Lord they may be instructed to thinke vpon no other thing but the Lord. What need is there to stand vpon this poynt any longer Sozomenus sheweth plainely in his Historie that in his time which was more then 400. yeares after Christ the people and the Clergie did sing Psalmes in the Church togeather So S. Hierome testifieth of the Church of Rome that in his time the people sounded out Amen with such an eccho as if it had been with an heauenly Thunder Nicolaus Lyranus that great learned popish Doctor in his Commentaries vpon S. Paul to the Corinthians affirmeth to his Readers very constantly that in the Primatiue Church both the Prayers and all other thinges were in the Vulgar tongue Yea S. Basil sayth that in his time all the people sang Psalmes togeather in the Church And he addeth therevnto that it was the custome of all Churches so to doe By these Testimonies it is cleare and euident that in the Primatiue Church and many yeares after the Church seruice was euerywhere in the Vulgar tongue S. Gregorie sometime Byshoppe of Rome himselfe reporteth the vsuall practise of the Greeke Church which he approoueth to haue been as we haue already heard out of S. Chrysostome and other famous Greeke Writers And that which our Fryer sayth of the same Gregorie is too too childish ridiculous as it is euident by that which is already said shall God willing be yet more euident before the end of this discourse Our Iesuite heere by way of a digression more then extrauagant giueth a very short but too too sweete an admonition In which he pleaseth himselfe more then a litle with his old doting foolerie and rusty rotten Poperie He telleth his Readers whom he would gladly perswade to giue credite to his wordes that our Ceremonies are pild patches of Protestanisme rusty ragges of the Reformed Congregation and withall forsooth that our Communion Booke it selfe was neuer heard of in the whole world till the late dayes of King Edward the sixt My answere to this extrauagant and foolish admonition I purpose in God to set downe in the last Chapter of this Discourse My reason hereof is this My scope intent and purpose in this present Booke is bipartite or two folde viz. to prooue soundly and plainely to lay open to all iudicious honest and indifferent Readers that the Religion Fayth and Doctrine of the late Byshoppes Church of Rome is indeed the New religion by litle and litle crept into the Church and distinctly to name the time when and the Authors by whom euery materiall poynt Article of the new Romish Fayth and Religion did first begin as also to prooue soundly and clearely that the Fayth and Doctrine this day established in the Church of England is Catholique Apostolicall and the Old Romane religion For which respect I haue thought it meete and conuenient first to accomplish and finish the former member in proouing Poperie the New Religion And that done to prooue the Doctrine and Fayth of our English Church to be the Old Religion Which to performe as is sayd I haue steadfast confidence in my mercifull GOD all sufficient who woonderfully preseruing me from many dangers almost ineffable seemeth to haue reserued me to that end and purpose God make me thankfull and euer to referre all that I well doe to his most holy name Non nobis Domine non nobis sed nomini tuo da gloriam Thou ô God who hast chosen the foolish things of this world to confound the wise and the weake thinges to confound the mightie things thou who by
hath bestowed almost one whole Leafe of Paper in the recitall of my wordes Transeat It is impertinent B. C. If he inferre against our Ceremonies as he doth because they were instituted since Christ though very auncient That they be rotten rags of the New religion What shall become of their Ceremonies which either be borrowed from vs or of farre latter date What can they be else but pil◠patches of Protestanisme rusty Ragges of the Reformed congregation Nay what must their Communion Booke it selfe be neuer heard of in the whole world till the late dayes of King Edward the sixt and drawen from our Portesse and Masse-bookes as the thing it selfe speaketh and their Geneua Ghospellers often cast in their teeth T. B. I answere first that our Jesuite vnawares giueth Poperie a deadly wound while he maketh popish Masse and the Oath which popish Byshoppes make to the Pope to be no weighty poyntes of Religion For they are within the compasse of the eleuen Chapters of which he writeth in this manner These Chapters I shall soone dispatch seeing they concerne not any weighty poyntes of Religion but Ceremonies and such like Secondly that seeing by Popish free graunt neither popish Masse nor the popish Oath be matters of any weight to which I for my part willingly agree it followeth of necessitie that the Pope is a most cruell Tyrant while he suffereth no Byshoppes to haue voyces in Councels but such as take that wofull Oath As also while he burneth with Fire and Faggot all such as will not adore the popish Bread-god in the Idolatrous popish Masse Thirdly that our Fryer Jesuite is still like himselfe that is a most notorious lyer while he chargeth me to tearme all Ceremonies instituted since Christ though very auncient to be rotten Ragges of the New religion For I am so farre and so free from this false and plaine Diabolicall accusation as I approoue all Ceremonies consonant to Gods word at what time soeuer the Church did institute the same None that shall duely peruse my Regiment of the Church can be ignorant hereof Nay I say further that the Jesuite is not able to bring any one sentence out of any one of all my Bookes which denyeth Authoritie to the Church to institute new Ceremonies at any time so the same be consonant to Gods word and profitable for the circumstaunces of time place and persons Yea the Iesuite confesseth within twentie lines before this false and heynous slaunder that this is the very doctrine which I teach But his witte is so besotted in fighting and bickering against the manifest trueth that he forgetteth what he writeth so soone as a new reason pricketh him for he had rather heape lyes vpon lyes and slaunders vpon slaunders then forsake and condemne their gainefull Poperie which is to him and his fellowes as was the Temple of Diana to Demetrius and the other Craftes-men Fourthly that we vse no Ceremonies in our English Church but such as are both agreeable to the holy Scriptures and of farre greater antiquitie then the time of Poperie which I oppugne Albeit I doe not absolutely condemne all Ceremonies this day vsed in the Romish Church but respectiuely as they are superstitiously vsed and too vnlawfull or at least ridiculous or vnprofitable endes For I willingly graunt that sundry Ceremonies now vsed in the Romish Church are thinges indifferent of their owne nature and that the same were not to be condemned if the superstitious abuse and wicked intentes for which they are done were wholly remooued from them Where I wish the Reader to marke attentiuely these my words Absolutely Respectiuely Fiftly that in our Communion Booke two thinges must distinctly be obserued and Christianly distinguished viz. the Essentiall and the Accidentall partes thereof Touching the partes Essentiall they are all and euery of them as old as is the written Word of God it selfe The Aduersaries are not able to giue any true instance against the same Touching the partes Accidentall they are all in like manner old in the thing it selfe though of later date in the modification of the thing Thus in playner tearmes All the accidentall partes of our English Communion booke if we respect the matter it selfe conteined therein are as old as the holy Scripture it selfe though of farre latter date if we respect the order and disposition of the same This my Answere is grounded vpon this doctrine of S. Paul Omnia ad aedificationem fiant Omnia honestè et secundum ordinem fiant in vobis Let all thinges be done to edifying Let all thinges be done decently and according to order Sixtly that our Communion booke is drawne from the holy Scriptures as is already prooued and from the old Romane Missals or Communion-bookes in the Purer age of the Church long before the time of idolatrous and superstitious Poperie which I in all my Bookes oppugne B. C. More then foure hundred yeares before the time of S. Gregorie the auncient Brytaines receiued 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 reporteth that there was not any materiall difference betwixt S. Austen sent by S. Gregorie and the Brytaine Byshops saue onely in Baptisme and the obseruation of Easter Secondly for that certaine it is that they had also since S. Austens time the Masse in the Latin tongue But to thinke that if they had been once in possession of the seruice in their owne vulgar Language that they could haue been brought from that without infinite garboyles especially the opposition betwixt them and the English Saxons in auncient time considered or that if any such contention had fallen out that it could haue been omitted by the curious Pennes of our Historiographers it were great simplicitie once to surmise Wherefore what followeth but that they receiued that custome at their first conuersion which was within lesse then two hundred yeares after Christ And consequently that by Bels allowance and the common Computation of others it is sound Catholique and Apostolicall and not any Rotten ragge of a New religion as this Ragge-maister gableth And that on the contrary to haue the publique Seruice in the vulgar tongue is a New patch of Protestanisme fetched from Wittenberge or that Mart of Martinistes the holy City of Geneua T. B. I answere first that I haue prooued already in the sixteene Chapter aforegoing that in the primatiue and auncient Church the publique Prayers and diuine Seruice were euery where in the vulgar Tongue Secondly that the Latin tongue was then vulgar to all the Nations of Italy Spaine Germanie France Africa and other Countries of the West For in those dayes the Latin tongue was commonly spoken and vnderstood wheresoeuer the diuine Seruice was in Latine Which is plaine and euident by S. Austens Doctrine in many places of his workes Thirdly that if the
dayes the Byshoppes of England now so called haue had and kept a continuall and vninterrupted succession of Byshoppes successiuely so sound firme and inuiolable as the Church of Rome is not able to shew the like This succession is so clearely prooued in my Christian Dialogue as none with right reasoÌ„ can deny the same Fourthly that the Church of England now so called hath euer since the time of King Ethelbert constantly kept all and euery Article of the old Romane Religion which she receiued from the auncient and purer Church of Rome No Papist liuing is able to giue any true instance against this irrefragable assertion Fiftly that as in processe of time many superstitious grosse and palpable errours yea flatte Heresies haue by litle and litle crept into the Church of Rome euen so hath our Church of England through the sway of the time been deeply stayned polluted with the same Sixtly that our Church in the time of King Henry the eight began to be reformed in some Articles of Fayth and Doctrine but the reformation was not perfect vntill the raigne of King Edward the sixt In which Reformation no New Article of Fayth or Religion is added to the former but the former Fayth and Religion is onely refyned purged purified and such Superstition Errours and Heresies abolished as were by litle and litle brought into the Church All and euery iote of the old Romane Religion remayneth still in our Church permanent and inuiolable But some perhappes will heere demaunde of me how the Church of Rome did so degenerate from the auncient Fayth and so foulely corrupt the old Romane Religion To whom I answere in this manner First with Egesippus that auncient and learned Father that during the life of Christes blessed Apostles the visible Church remayned a Virgin free from all Heresies and corruptions but after their death Errours by litle and litle crept into the Church as into a voyde and desart House Secondly with Franciscus a Victoria that famous popish Fryer and great learned Schooleman that by litle litle the Papistes were in his time brought to such inordinate dispensations and to so miserable a state that they were neither able to endure their owne griefes nor remydies assigned by the Pope for the same That Clemens Lâ—nus and Syluester were very good Byshoppes of Rome but that the latter Byshoppes comming after them successiuely were wicked men and nothing comparable to the olde Byshoppes there Thirdly with Iosephus Angles that famous Popish Byshoppe euen in that Booke which hee dedicated to the Pope himselfe that the Romish Religion changeth euery day Fourthly with the fiue famous Popish Doctors Iohannes Roffensis Jacobus Almaâ—nus Gersonus Durandus and Michael Baius that euery sinne is mortall of it owne nature and that the old Romane Church did so beleeue vntill the time of Pope Pius the fift that is about 1560 yeares after Christ at which time Veniall sinnes werâ— hatched in the Church of Rome This is such a constant knowen trueth as neither the Jesuite S. R. nor yet the Iesuite B. C. his deare brother can tell in the world what answere to frame to the same Fourthly with Polidorus Virgilius that famous Popish Writer that the Popish Legistes and Canonistes of latter dayes haue so wrested the holy Scriptures to their owne sense and liking as Coblers doe gnaw with their teeth and stretch out their filthy skinnes Fiftly with Platina the Popes deare Vassall and trustie Friend that in his dayes the Popedome was brought to that passe that who so could goe before others in Bribes and Ambition hee onely should haue the place Sixtly with Couarruuias that worthy popish Arch-byshoppe and learned Canonist that in these dayes either the Popes opinion must be defended or else Poperie can not stand Lastly with Iosephus Angles writing to the Popes deare Holynesse that albeit the old Church of Rome did by the commaundement of the Apostles excommunicate all non communicants in the time of the Masse or Liturgie yet hath the late Church decreed that it shall be lawfull for all Lay persons to receiue the Eucharist onely at Easter Much more I might and could say if I thought not this sufficient So then the Fayth and Doctrine this day professed and authorized in this our Church of England is indeed the old Romane religion purged refined and restored to the primatiue and most auncient puritie in King Edwardes dayes in whose happy raigne was the perfect and complete Reformation But the Fayth and Religion it selfe came from S. Peter and S. Paul yea euen from Christ himselfe their Jesus and our Jesus world without end To whom with the Father and the holy Ghost three in the distinction of persons and one in the vnitie of diuine essence be all Honour Maiestie Power Glory and Dominion now and euermore Amen A Caueat to the Christian Reader THE masked Jesuite in his Preface to the Reader laboureth with might and maine to perswade his Readers that I dare not performe that challenge which I made to the Fore-runner his wordes are these I the meanest of many millions doe accept of his Challenge and doe vndertake to defend not onely these two poynes of Iosephus Doctrine and Pope Martins Dispensation which he hath singled out as matters important but also all the rest so it may be with that equitie and fauour which was graunted to the Protestantes in France And vpon the same conditions doe prouoke him with a counter-challenge to the defence of his Bookes And a litle after he telleth his Reader That hee sendes me as many Challenges as will stand betweene Charing-crosse Chester and as many Dares as will reach from Darby to Darington To which I answere in this manner First that the Jesuites are accused and charged by their deare Breathren the popish Secular Priestes with Pride Ambition Couetousnesse Coozenage Theft Crueltie Murther Treason and all wickednesse that can be named Yea of Fryer Parsons that trayterous Iesuite they giue this testimonie in particular viz. by Parsons platformes Secular Priestes must depend vpon Blackwell and Blackwell vpon Garnet and Garnet vpon Parsons and Parsons the Priestes Bastard vpon the Deuill Peruse my Anatomy of popish Tyrannie and there thou shalt finde this trueth with great varietie of like matter Secondly that in all my Challenges I require but one onely Condition which the Iesuite passeth ouer in silence because he meaneth not to performe the same The Condition is this viz. That the Iesuite which shall accept the Challenge must put downe his name with his addition in print and send it to me Which if it be once performed during my life I promised vpon my saluation to doe what in me lyeth to procure a false conduct for the safe comming safe abyding and safe departure of him whosoeuer he be that shall accept and vndertake the true performance of the Challenge in maner aforesayd Thirdly that the Jesuite
deteyned from them For while they gaue away their owne they vnawares and fondly deemed that they onely restored that which was not their owne in deed Instruction 8. The word Pope was not the proper and peculiar name to the Byshop of Rome for the space of 528. yeares after Christ. The Church of Rome was made the Head of all other Churches and the Byshops there the heads of all other Byshops by the imperiall constitution of Phocas 607. yeares after Christ. That the Pope could not erre iudicially was not authenticall in the Romish Church for 1500. yeares after Christ. That the Pope could vnmarrie persons lawfully married by Christes institution was neuer heard of in the Christian world vntill the yeare 1550. after Christ at which time Pope Iulius presumed to dissolue lawfull Matrimonie by his vnlawfull Dispensation It was neuer thought lawfull for the naturall Brother to marry his naturall Sister vntill the time of Pope Martin who by the instigation of the Diuell set the same abroach in the yeare 1418. after Christ. Popish Veniall sinnes were first hatched by Pope Pius 1566. yeares after Christ. That the Blood of popish Saints could worke mans redemptiō was neuer heard of for the space of 1161. yeares after Christ. The like may be sayd of many other Popish Articles for which I referre the Reader to my Tryall of the New Religion I deeme it enough for the present to insinuate to the Christian Reader that our Church hath onely abolished Superstition Errours and Heresies by litle and litle crept into the Church and doth still keepe all and euery iot of the Old Romane Fayth and Religion The Capucheenes at Rome did the like when they euen with the Popes good liking reformed the dissolute Franciscans Yea Pope Pius himselfe of late dayes did the like while he reformed the popish deformed missals and breuiaries in his late Councell gathered at Trent If hee that now is Byshop of Rome would reforme all the rest by abolishing all Nouelties by litle and litle brought into the Church as we haue done he should finde the remnant to be the Old Romane religion in verie deed Marke well the whole Discourse following where all this is soundly prooued as more cannot be wished The Contentes of the Chapters Chapter 1. Proouing THat the name and worde Pope was in the primatiue Church common to all Byshops aswell of Rome as else where That the Byshop of Rome neither is nor ought to be nor euer was called The vniuersall Byshop of the whole Church That the name Pope was not peculiar to the Bishops of Rome for more then 528. yeares after Christ. That the Iesuite volens nolens is enforced to graunt the same Chapter 2. Proouing That the Pope may not be controulled though he carry with him thousands vpon thousands into Hell That it is Sacriledge to dispute of the Popes power That the Pope with his Pardons can deliuer all soules out of Purgatory-fire That the Pope can dissolue that Matrimonie which is firme and stable by Christes institution That the Pope can dispense with the Brother to marrie his owne naturall Sister That the Pope hath as great power as Christ himselfe had on earth That the Pope may doe whatsoeuer pleaseth him That the Pope can make of nothing something That the counterfeit Donation of Constantine was the originall of all Popish superroyall power That whatsoeuer the Emperours of latter time gaue to the Church of Rome they were induced to do the same by the coozening trickes of the Byshops of Rome That the Popes Sozimus Bonefacius and Celestine falsified the Canons of the Nicene Councell so to aduance them-selues aboue all other Byshops That no Byshops nor Priestes ought to appeale to the Church of Rome That the Councell of Nice gaue the primacie of honour to the Church of Rome because it was the Seat of the Emperour and Caput Mundi That all Christians euen the Byshops of Rome are subiect to the Canons of the Nicene Councell That the Nicene Synode did confine and knit the iurisdiction of the Byshop of Rome Chapter 3. Proouing That Marriage of Priestes was euer lawfull during the time of the old Testament That the Marriage of Priestes is prohibited onely by the law of Man and not by any positiue constitution either of Christ or his Apostles That it was euer lawfull for the Byshops and Priestes of the East-church to marry and to beget children in time of their Priesthood That the Marriage of Priestes was euer lawfull also in the West-church vntill the time of Pope Siricius and in Germanie for the space of 1074. yeares after Christ. That all secular Priestes may Marry notwithstanding the Popish solemne Vow annexed That by Popish fayth and doctrine Marriage is of force after the single Vow of chastitie That the Vow single is of one and the same nature with the Vow solemne That the Marriage of Priestes is lawfull after the solemne Vow so it be done by the Popes Dispensation That the forced and coacted Chastitie of Priestes hath been so intollerable as nothing hath brought more shame to Priesthood more shame to Religion more griefe to godly men Chapter 4. Proouing That popish Pardons are neither found in the holy Scripture nor in the auncient Fathers That the popish Maister of sentences could finde no mention of them in the writinges of the holy Fathers That Byshoppe Fisher graunted the young age of late popish Pardons That the best learned Papistes are not able to defend the same Chapter 5. Proouing That the Greeke Church neuer beleeued Purgatorie That the Church of Rome beleeued it not for the space of 250. yeares That the Church of Rome beleeued it not all at once but by litle and litle That the inuention of Purgatorie was the birth of popish Pardons That the primatiue Church was neuer acquainted with the Popes Pardons nor yet with popish Purgatorie Chapter 6. Proouing That popish Auricular confession cannot be prooued out of the Old Testament That the New Testament doth not impose an heauier yoake vpon vs then did the Old That popish Auricular confession is not necessarie for mans saluation That it is neither commaunded by Christ nor yet by his Apostles That it is established by the meere law of man grounded only vpon a falsely imagined Apostolicall vnwritten tradition That it was not an Article of popish Fayth for the space of 1215. yeares after Christ. Chapter 7. Proouing That euery Sinne is Mortall of it owne nature That fiue famous popish Writers Roffensis Almaynus Bains Durandus Gersonus doe all confesse the same That the Jesuite S. R. graunteth freely that the Church of Rome had not defined some Sinnes to be Veniall vntill the dayes of Pius the fift which was not fiftie yeares agoe Chapter 8. Proouing That the Pope may erre both in Fayth and Doctrine iudicially That many Popes haue erred De facto That great learned Papistes did constantly confesse so
will take the paines to lay open to the Reader the expresse wordes of the Byshop their glorious Martyr Thus doth hee write I will not alter adde or take away one word vpon my saluation to answere it Sed et Graecis ad hunc vsque diem non est creditum Purgatorium esse Legat qui velit Graecorum veterum commentarios et nullum quantum opinor aut quam rarissimum de Purgatorio sermonem inueniet Sed neque Latini simul omnes at sensim huius rei veritatem conceperunt Et Paulo post non absque maxima sancti spiritus dispensatione factum est quod post tot annorum curricula Purgatorij fines et Indulgentiarum vsus ab orthodoxiâ— generatim sit receptus Quamdiu nulla fuerat de Purgatorio cura nemo quaesiuit Indulgentias nam ex illo pendet omnis Indulgentiarum existimatio Si tollas Purgatorium quorsum Indulgentijs opus erit His. N. si nullum fuerit Purgatorium nihil Indigebimus Contemplantes igitur aliquandiu Purgatorium incognitum fuisse deinde quibusdam pedetentim partim ex reuelationibus partim ex Scripturis fuisse creditum atque ita tandem generatim eius fidem ab orthodoxa Ecclesia fuisse receptissimam facillime rationem aliquam Indulgentiarum intelligimus Quum itaque Purgatorium tam sero cognitum ac receptum Ecclesiae fuerit vniversae quis iam de Indulgentijs mirari potest quod in principio nascentis Ecclesiae nullus fuerat earum vsus Caeperunt igitur Indulgentiae postquam ad Purgatorij cruciatus aliquandiu trepidatum erat The Greekes to this day doe not beleeue there is a Purgatorie Read who will the Commentaries of the auncient Greeke Writers and he shall either find very seldome mention of Purgatorie or none at all But neither did the Latine Church conceiue the veritie of this matter all at one time but by litle and litle Neither was it done without the woonderfull dispensation of the Holy Ghost that after so many pluralities of yeares Catholikes both beleeued Purgatorie and receiued the vse of Pardons generally So long as there was no care of Purgatorie no man sought for Pardons for of it dependeth all the estimation that wee haue of Pardons If thou take away Purgatorie to what end shall wee need Pardons For if there be no Purgatorie wee shall neede no Pardons Considering therefore how long Purgatorie was vnknowne then that it was beleeued of some by litle and litle partly by Reuelations and partly by Scriptures and so at the last beleeued generally of the whole Church wee doe easily vnderstand the cause of Pardons Since therefore Purgatorie was so lately knowne and receiued of the Vniuersall Church Who can now admire Pardons that there was no vse of them in the primatiue Church Pardon 's therefore began after the people stood in some feare of Purgatorie These are the wordes of M. Fisher sometime our Byshoppe of Rochester a Popish so supposed glorious Martyr and a man for his great Learning renowned throughout the Christian world who writing against M. Luther in defence of Poperie to which he was woonderfully addicted spared not so say and to plead what possibly he could inuent for the free passage and credite of the same Whose best pleading which hee possibly was able to affoorde the Pope and Poperie doth roundly and clearely turne it vp-side downe I desire the Reader right heartily euen in the bowels of our Lord Iesus to marke attentiuely and then to iudge and giue his censure Christianly betweene the Jesuite and my selfe Which if he shall indeed performe all partialitie set apart hee can not but euidently perceiue my life I gage for the tryall that Poperie is the New Religion He can not but see that the trueth is that which I defend He can not but behold as clearely as the noone day that the Fryer is condemned in his owne conscience and can not tell what to say For first their most Learned Byshoppe and glorious Martyr telleth vs constantly and plainely that the famous Fathers and Writers of the Greeke Church neuer beleeued Purgatorie And who were those Greeke Writers S. Basill for his great skill surnamed the great S. Gregorie Nazianzene for his surpassing knowledge in Diuinitie surnamed Theologus S. Chrysostome for his Learning and Eloquence surnamed the Golden mouth to say nothing of all the rest If these auncient Fathers these Holy men these so learned and so famous Writers with all the rest of the Greeke Church did not beleeue there was a Popish Purgatorie for the space of 1517. yeares for so long after Christ was this Byshoppe lyuing who for all that as we haue seene affirmeth vnawares against himselfe the Pope and Poperie that they beleeued it not in his time What noddies what fooles how voyd of all feeling of all sense of all reason may they iustly be censured Who to the eternall perill of their soules and saluation will needs beleeue such erroneous hereticall and most execrable Doctrine such diabolicall Fayth and plaine Heathenish Religion Secondly that the Latine Church and consequently the Church of Rome did not beleeue the aforenamed Purgatorie for many hundreds of yeares after S. Peters death whose successor the Pope boasteth himselfe to be Thirdly that this Purgatorie was not beleeued of the Latine Church at one and the same time but by litle and litle Fourthly that Purgatorie was beleeued in the latter age by speciall Reuelation of the Holy Ghost Fiftly that Pardons came not vp vntill Purgatorie was found out as which without Purgatorie can haue no vse Sixtly that Purgatorie was a long time vnknowne Seuently that Purgatorie could not be found in the Scriptures of a long time Eightly that it was not wholly found out by the Scriptures but partly by Reuelations Ninthly that Pardons were not heard of or knowne to the primatiue Church Tenthly that then Pardons began when men began to feare the paines of Purgatorie Behold heere gentle Reader what a worthy Fisher was my Popish Lord of Rochester hee hath caught with his Net at one draught tenne goodly Fishes that is to say tenne golden and worthy Lessons for Christian edification Which effect will appeare more euidently before the end of this Chapter B. C. Secondly that the Church of Rome beleeued it not that is Purgatorie for the space of 250. yeares after which time it increased by litle and litle This either hee meaneth is gathered out of the testimonie of Roffensis and that is not true for nothing doth Roffensis speake of 250. yeares or deny that Purgatorie was alwayes beleeued in the Church although hee confesseth that the Doctrine thereof was not so well knowen as now it is which is farre different from this Proposition Purgatorie was not beleeued of the Church of Rome for the space of 250. yeares after Christ. Or else he affirmeth of himselfe that Purgatorie was not beleeued vntill that time and then must I be so bold to tell him that it
time and who they were that composed the partes thereof When as neither Durandus nor any other make the essentiall and very substantiall part of the Masse that is the wordes of Consecration to haue come from any other then the Sonne of God But they speake of the accidentall partes thereof to weet either deuout Prayers or Ceremonies which we willingly graunt to proceed from the institution of Christes Church T. B. I answere first that our Fryer giueth both the Pope and Poperie a deadly wound while he telleth vs that Durandus and others note at what time and who they were that composed the partes of their popish Masse Secondly that while our Fryer Iesuite maketh one onely essentiall part of their popish Masse that is the wordes of Consecration he graunteth that all the rest be Accidentall and so may be taken away from the same To which Doctrine I very willingly subscribe assuring the Iesuite that they and we shall soone agree if the Pope will thus reforme their Masse in abolishing all the accidentall partes here so named from the same Thirdly that I haue already prooued the word enim in the consecration of the Bread to be either of Mans institution or else the Deuils Fourthly that S. Thomas of â—â—quine Durâ—nâ— and other learned Papistes doe constantly affirme that God can not by his diuine power cause one the same body to be in diuers places at once And consequently that our Iesuites must either deny Christes body to be in Heauen contrary to the expresse wordes of holy Scripture or else that Christes body his flesh blood and bones can not be in their popish Masse or thirdly that the wordes of Popish Consecration came from some greater power then is in God which for all that no Papist dareth to auouch Fiftly that the wordes which are vsed in the popish Consecration of Wine came not from the Sonne of God I prooue it by the testimonie of Iosephus Angles that famous popish Byshoppe and learned Schoole-doctor whose expresse wordes are these Forma consecrationis Calicis qua Romana vtitur Ecclesia est sufficiens traditur enim ab Euangelistis et verba qua ab Ecclesia interpoâ—untur scilicâ—t nouâ— et aâ—erni testaments misterium fidei forma qua Christus consecrauit sensum handmutanâ— The forme of the Consecration of the Chalice or Cuppe which the Church of Rome vseth is sufficient for it is deliuered by the Euangelist and the wordes which the Church interlaceth to weet of the new and eternall Testament the misterie of Fayth doe not change the sense of the forme in which Christ did consecrate Thus writeth Byshop Angles plainely insinuating to his Readers that the Church of Rome vseth an other forme of Consecration then Christ himselfe did vse And consequently that the wordes of Consecration vsed in the Romish Church came not from the Sonne of God Ergo the Romish forme of Consecration is a Ragge of the New religion Sixtly that the Papistes can not tell indeed which be the precise wordes of their popish Consecration although that be the most principall and the very essentiall part of popish Masse and consequently of all popish Fayth and Religion I prooue it most euidently because Byshoppe Angles rehearseth foure seuerall opinions concerning this precise Article of popish Fayth these are his expresse words Quatuor sunt opiniones Prima S. Thomae qui omnia praedicta verba dicit esse de essentiaformae Secunda opinio est Alexandri D. Bonauenturae et Durandâ— qui affirmant de necessitate consecrationis Calicis esse haec sola verba scilicet hic est sanguis meus Tertia opinio dicit haec verba scilicet hic est sanguis meus qui pro â—ultis effundetur in remissionem peccatoruÌ„ esse de necessitate consecrationis praetermissis alijs verbis quae ab Ecclesia Romana adduntur qua forma vturtur Graeci Quarta opinio est Scoti qui ait de haec quastione nihil certitudinalitor esse nobis traditum There be foure opinions S. Thomas holdeth the first who auoucheth all the aforenamed words to be of the essence of the forme The second opinion is Alexanders Bonauentures and Durandus who affirme that these onely wordes are of the necessitie of the consecration of the Chalice or Cuppe to weet This is my blood The third opinion affirmeth these wordes This is my blood which shal be shed for many for remission of sinnes to be of the necessitie of ConsecratioÌ„ not the other wordes which the Church of Rome addeth to them Scotus the popish Doctor Subtilis holdeth the fourth opinion auouching that they know not certainely what to hold or thinke of this matter This is the best popish Diuinitie for the most essentiall part of all Poperie that the best learned Papistes are able to affoord vs so as euery child is well able to discerne that the now Romish Fayth is the New religion B. C. What doth Bell and such like Ministers that deride the Ceremonies and partes of the Masse but mocke and mow at their owne Communion-booke and partes thereof being borrowed from vs or in what they differ can shew no greater antiquitie then the late dayes of Edward the sixt at what time diuers Ministers did hammer them in the forge of their owne inuention T. B. This is that which the Pope and his deuoted Vassals neuer cease to instill into the hearts and eares of silly Papistes that so they may falsely perswade them that the Popish Fayth is the Old and ours the New Religion Wherefore albeit I haue againe and againe prooued most euidently that the Fayth and Doctrine which the Romish Church this day holdeth and teacheth is the New Religion neuerthelesse seeing these wordes heere obiected doe in some sort as it were insinuate to the Reader the most principall and maine poynt of the whole controuersie I am very willing to vndergoe the paines how great soeuer for the better contentment and full satisfaction of all such as desire to know the trueth I answere thus first that the Church of Rome receiued the true Catholique Apostolique Faith in the dayes of S. Peter and S. Paul which S. Paul himselfe testified while he affirmed their Fayth to he renowmed in the whole world Secondly that the Church of England receiued the same Catholique and Apostolique Fayth from the good Byshoppes of Rome at their first conuersion vnto the Fayth of Christ Iesus Explico Brutani now called England first receiued the Christian Fayth by Faganus and Deruvianus sent from Elutherius the good Byshoppe of Rome at the earnest request of Lucius then King of Brutani which was in the yeare 179. after Christ. After that Ethelbert the first Christian King of the Saxons was conuerted to the Fayth of Christ by Augustine Melitus Justus and others sent from Gregorie an other good Byshoppe of Rome in the yeare 596. after Christ. Thirdly that from that time vntill these our
ChristiaÌ„ Dialogue pag. 17.19 A.D. 1415. The Fryer killeth himselfe with his owne sword Note well the answere This is veriâ—â—ed in the Gun-powder Iesuited vassals Marke well this answere See my Anatomie where this is plainely prooued A.D. 1415. O new borne Popery where is thy mother where is thy Godfather where is thy christianitie None euer heard of thee for the space of 1414. yeares after Christ. A generall Councell is aboue the Pope Gers. in Serm. coram concil Const. V prim part Gers. prim part in tract de appellat a Papa circa med Gers. vbi supr in 2. propos Gers. in serm coram Concil Const. K. prim part To this doctrine I willingly agree See my Anatomy pag. 137. All Papistes are Heretikes Rhem. in 16. Mat. 22. Luk. 15. Act. 18. All Papistes are Heretikes Rhem. in 15. Act. v. 28. ex Aug. libr. 2. de baptis cap. 4. Florint Cypriauâ—â— A.D. 250. Aug. A.D. 419. Marke well this poynt Supr cap. 2. prope finem The old Romane religion was the true Catholique Church The Papistes are the deformed and wee the reformed Catholiques in very deed B.C. pag. 136. All this is true but nothing to the purpose B.C. page 138. The Iesuite is full of vanitie and lying Marke well the answere B·C. page 136. See the Regiment cap. 14. page 183 184.185.187 170.166.200 128.125.155.119 Act. 19. v. 24.25 Marke well this poynt The right end is edification 1. Cor. 14 v. 14. v. 26.16 See and note my Regiment pag. 183.185.200.198.199 1. Cor. 14. v. 27.40 Marke well gentle reader B.C. pag. 135. Beda lib. 2. hist. cap. 2. Super cap. 16. note the chapter well Aug. confess lib. 1 cap. 14. de doctr Christ. lib. 2. cap. 13. de Catechi rud cap. 9. et in Psal. 123.128 Foolish zeale doth much hurt to the Church 1. Cor. 14. v. 26 1. Cor. 14. per totum V. 8. V. 9. V. 11. V. 13. V. 14. Chrysost. in 1. Cor. hom 35. Theodoretus in 1. Cor. 14. Phoâ—ius ibideÌ„ V. 16. V. 19. V. 26. Suruey part 3. cap. 10. pag. 477. Lyran. in 1. Cor. 14. Basill in ep ad cler Neocaesar ep 62. Rhem. in 1 Cor. 14. v. 14. Marke well this answere V. 15. Mat. 15. v. 8. V. 13. et V. 28. Chrysost. in 1. Cor. hem 35. Loe S. Chrysostome doth very sharply reprooue them that haue the diuine Seruice in a tongue vnknowne Conc. Later sub Innoc. 3. cap 9. A.D. 1215. See Suruey et supra cap. 23. 1. Cor. 14. v. 26.40 Things good in their owne nature are prophaned in the popish Masse None but popish Priestes may say Dominus vobiscuÌ„ Popish Deacons may not say The Lord be with you 1. Cor. 14. v. 16.40 B.C. page 140. Marke well this reduplication Mat. 26.27 Mar. 14.22 Luke 22.19 1. Cor. 11.24 Math. 26.27 Luk. 22.19 Masse and Communion are all one in the true sense and meaning Confirmatio prima Ioseph Angles in 4. sentent part 1 p. 102. Marke the vncertaintie of popish Consecration Confirm 2. Sot apud Angels in 4. s. p. 102. Ios. Angl. in 4. s. p. 103. Apud 10. Angl. in 4. s. p. 144. Iosep. Angles vbi supra Angl. vbi supra p. 105. Mat. 26.27 Mar. 14.22 Luk. 22.19 1. Cor. 11.24 Quartò prinâ—ipaliter Deut. 4.2 Deut. 5.32 Deut. 12.32 Reuel 22.18 1. Cor. 14. v. 27. 1. Sam. 5.2 See my Suruey the Downefall the Iesuites Antepast 1. Cor. 10.31 Rom. 16.27 Ier. 9.24 Psal. 115.1 Gal. 1.5 Ephes. 1.12 B.C. pag. 140. Accidens potest adesse et abesse citra subiecti interitum Apud Ioseph Angles in 4 â— part 1. pag. 151. Act. 3.11 Chistes be dyâ— flesh blood bones in the popish Masse Ios. Angl. in 4. s. part 1. pag. 104. concl 1. Loe Popish Masse is the New religion Ios. Angles vbi supra pag. 104. Ios. Angles vbisupra pag. 104. B.C. pag. 141. Our Church was stayned with many errors vntill the time of King Edward when it was restored to the auncienâ— puritie of Fayth and Doctrine Rom. 1.8 A.D. 179. Tertio principaliter See the ChristiaÌ„ Dialogue chap. 4. pag. 66 The Papistes can name no â—ote of the old Romane religion which is not still kept in our Church of England See marke well my Dialogue chapter 4. pag. 92. Apud Euseb. hist. lib. 3. cap. 32. Victor de potest Papae et coÌ„c rel 4. pag. 151. et paulaâ—â—m c. Io. Angles in 2. sent pag. 275. part 2. See S. R. pag. 281. et B.C. pag. 76. Polyd. lib. 4. cap. 9. pag. 39. Couaâ—ruu to 1. c. 20. part 11. in med col 1. Angl. in 4. s. p. 1. pag. 133. Conc. Later Sic enim Apostoli statuerunt et sancta Romana tenet Ecclesia Preface pag. 15. Chalenges doe occupie no place they are adiectiues which can not stand without subiectes The Author still so protesteth that he will performe his promise The Iesuite dareth not dispute and therefore requireth new conditions Preface pag. 18.
my Bookes as against that Church which so aboundeth with Errours Heresies and Superstitions as I know not when and where to finde the like no not among Ethnicks Publicans Turkes Iewes or Saracens Instruction 2. There are many sectes of Fryers this day in the Church of Rome the Benedictiues began in the yeare 527-after Christ. The Carthusians began in the yeare 1084. after Christ. How this Sect had the first originall it is worthy the Reader should yeeld his due attention this is the trueth of the Storie While one Bruno was the reader of Philosophy at Paris that famous Citie in France a friend of his being a man of good carriage honest externall conuersation departed out of this life this friend lying dead vpon the Coffin in the Church soundeth out these wordes in the eares of the sayd Bruno I am damned by the iust iudgement of God With this wonderment the sayd Bruno was so terrified that hee knew no way how to be saued but by inuenting the sect of the Carthusians Behold heere the subtiltie of the Diuell who neuer wanteth meanes how to set vp Superstition and Idolatrie for if the Story be true as it is most true if many famous Popish Historiographers be not notorious lyers then doubles the Diuell was the author of the voyce as which brought foorth the spirit of Pride not the spirit of Humilitie I prooue it because this Bruno who had vowed perpetuall obedience to his superiour could not now be content to continue a Monke amongst the Benedictiues but hee must be the Lord Abbot of a new Sect For since the Sect of the Benedictes was the ready way to Heauen as late vp-start Poperie taught him it followeth of necessitie that either he condemned his owne Religion and consequently his owne if not the Diuels inuention or else my consequence perforce must be admitted And heere I note by the way the formall deformitie of all the Sectes in Poperie to weet that the Papistes ascribe Merite and saluation to the same and so Poperie is the New religion Instruction 3. The aforenamed Benedictiue-Monkes in a short time began to be dissolute and so to be deuided into many new Sectes Some were called Cluniacenses some Camaldnenses some Vallisumbrenses some Montoliuotenses some Grandimontenses some Cistertienses some Syluestrenses All which beeing most variable in life manners and obseruations will for all that be reputed right Benedictiues Euen so forsooth as our late Popes or Byshops of Rome must needes be S. Peters successors though as like to him as Yorke is like foule Sutton This sect of the Benedictiues farre altered from the first institution was reformed in the yeare 1335. for as Polydorus that famous Popish writer reporteth Monkes doe not long continue in the due obseruation of their Monasticall institution Instruction 4. The Sect called Pramonstratensis began in the yeare 1119. the first Author thereof was one Norbertus by name Who doubles either condemned the former Sectes at the least of imperfection or else was puffed vp with the spirit of Pride as were his fraterculi before him Instruction 5. The Sect of the Carmelites began in the yeare 1170. It was inuented by one Almericus the Byshop of Antioch The Sect of the Dominicans began in the yeare 1198. The sect of the Franciscans began in the yeare 1206. The Sect of the Iesuates began in the yeare 1371. The Sect of the Iesuites that cursed crew began in the yeare 1540. after Christ the Author of this Sect was one Ignatius Loyola a Souldier and a Spaniard borne This Sect as it was the last hatched so doth it in pontificall Pride surpasse all the rest It is by them selues tearmed Ordo sodalitatis Iesu the very name expressing their proud and hautie mindes For no name of so manie Sectes afore them nor any other appellation could content them vnlesse they were tearmed the Fellowes and Companions of our Lord Iesus Their deare breathren the Seminarie-Priestes tell them roundly euen in printed Bookes published to the view of the whole world that they are notorious Lyars cruell Tyrantes arrant Traytours mercilesse Murtherers right Machiuels Scribes and Pharises Gypsees Firebrands of sedition that they ride like Earles in Coaches with many Seruants attending on them that they must haue their Chambers perfumed that Gentlewomen must pull off their Bootes that they trowle vp and downe from good cheere to good cheere that they are Thieues that they threatē a conquest of noble England that they promise to restore men to their Liuinges that will take part with them against their naturall Soueraigne in briefe that they are the wickedst men vpon earth All which much other like stuffe the Reader may finde at large in the Anatomie of Popish tyranny Instruction 6. The name Pope was common to all Byshops euery where for more then 528. yeares after Christ. The Byshops of Rome Sozimus Bonifacius and Celestinus more then 417. yeares after Christ could alleadge no better groundes or reasons for their now falsely vsurped Primacie then that only which the Nicene Councell had allotted to them For which cause the aforenamed Popes falsified the Canons of that most famous Synode as S. Augustine and hundreds of Byshops with him in the Africane Councell assembled freely and roundly told Pope Celestine in their Epistle directed to him exhorting him to surcease from such proud challenges and calling his falsely pretended soueraigntie Fumosum typhū seculi smokely statelines of the world The aforenamed Popes feigned certaine false Canons to haue been made by the Fathers of the famous Nicene Councell by the which as they reported a supereminent power and iurisdiction was graunted to the Byshops of Rome ouer and aboue all other Byshops in the Christian world Whereas the true Canons of that holy Synode did confine allot and limit the iurisdiction of the Byshops of Rome euen as it did allot limit and confine the iurisdiction of other Byshops else where The Fathers of the African Councell sent this way that way and euery way to search and finde out the true copies of the Canons of the Councell of Nice yea to the Churches of the East to the Byshops of Antioch of Alexandria But when all was done that possibly they could performe the Byshops of Rome could no where ground stablish their fondly imagined prerogatiues saue onely vpon false and counterfeit Canons vntruly fathered vpon the Nicene Synode Instruction 7. The Emperours successiuely following Constantine worthily surnamed the Great graunted great priuiledges to the Church and Byshops of Rome which excellencie priuiledges prerogatiues the Bishops of Rome cunningly procured by a counterfait and falsely forged donation of Constantine the great for the late Emperours giuing credite to the counterfeit donation yeelded vp their lawfull Segnories royall Soueraignties and regall Prerogatiues to the Byshops of Rome supposing they had only restored to them that which was wrongfully
importunitie to confirme the supposed Donation of Constantine obtayned with much a doe vnderpretence of the sayd Donation not the confirmation of the pretended gyft but that the Church of Rome should be the Head of all Churches Twelfely that the Byshoppes of Rome now called Popes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither did nor could perswade any one of the Emperours for the space almost of three hundred yeares after that supposed Donation either to confirme the same or to make Rome the Head of all Churches Thirteenthly that neither S. Hierome nor S. Augustine nor S. Ambrose nor any approoued Historie doth make any mention of the sayd Donation Foureteenthly that of right the People of Rome not the Pope should set the Crowne vpon the Emperours head Fifteenthly that the Emperour had euer in his possessioÌ„ both Rome Italy the whole Westerne Empire vntill the dayes of King Pippine as also that Pope Boniface acknowledged the Citie of Rome to pertaine to the Emperour Honorius Sixteenthly that Cardinall Cusanus a great learned man a zealous Papist auoucheth constantly that he neuer read of any Bishop of Rome vntill the time of Stephanus the second who durst in the name of S. Peter presume to challenge any right in the aforenamed places Seauenteenthly that the Decree vpon which the Popes would ground their Superroyall pretended Prerogatiues is a false and counterfeit Narration and can not be found in the old Decrees Eighteenthly that Charles and Pippine spoyled the true Emperours so enriched the Citie of Rome Nineteenthly that Melchiades who was the next Byshop of Rome before Syluester doth roundly confute the sayd Donation as a thing falsely fathered vpon Constantine the great Twentethly that the Byshops of Rome were not peculiarly called Popes for the space of many hundred yeares after Christ. Furthermore that the Emperour is reported by the Popes counterfeit Decree to haue holden the Bridle of his Horse and to haue wayted at his Stirrope Where I wish the Reader to obserue seriously with me that the late Byshoppes of Rome haue vsed many coozening trickes especially the false Donation of Constantine and his pretensed seruice to the Pope so to aduance their state and superroyall Pompe and to cause Kinges and Emperours to kisse their feete Yet further that what so euer the Emperours of latter time gaue to the Church and Byshoppes of Rome that wholy proceeded from a sandy and rotten foundation with which the said Byshoppes and their flattering parasites seduced them viz. from a counterfeite and falsely supposed Donation of Constantinus surnamed the great Lastly that the late Popes or Byshoppes of Rome with their deuoted Popelinges are the cause of all kind of mischiefe and naughtinesse To all which so to cheere vp the Pope and his Popelinges I will adde a fine and graue testimonie of the Popes deare Fryer learned Schoole-doctor Franciscus a Victoria his wordes are these Et paulatim ad hanc intemperantiam dispensationuÌ„ deuentum est et hunc talem statum vbj nec mala nostra nec remedia pati possumus et ideo necesse est aliam rationem excogitare ad conseruandas leges Da mihi Clementes Lines Syluestros et omnia permittem arburio eorâ—m sea vt nihil grauius dicatur in recentiores Pontâ—fices certè multis partibus sunt prisâ—is illis inferiores By little and little we are brought to these inordinate Dispensations and to this so miserable state where we are neither able to endure our owne griefes nor the remedies assigned by Popes for the same And therefore we must perforce inuent some other way for conseruation of the Lawes Giue me Clements Lines Syluesters and I will commit all thinges to their charge But to say nothing grieuously against latter Popes they are doubtlesse inferiours to the old Byshoppes of Rome and that by many degrees Thus writeth this learned Fryer who if hee durst haue spoken his minde freely would haue told vs mirabilia First he exclaymeth against popish Dispensations Secondly he pitifully lamenteth the state of the Church Thirdly he cryeth out that the Popes doe lay such intollerable burthens vpoÌ„ them as they are no way able to endure the same Lastly he commendeth the old Byshoppes of Rome but vtterly so farre foorth as hee dareth condemneth the latter Popes or Byshoppes of Rome Whose assertion in very deed iumpeth with the doctrine which I defend and plainely conuinceth late Romish fayth and superstition to be but a rotten Ragge of the New religion Now let vs heare what the Iesuite is able to say for him selfe for the sauegard of the life of late start-vp Poperie B. C. To season the beginning of his Chapter with a litle of his mendatious powder he writeth thus Bonifacius Byshop of Rome and third of that name aboue sixe hundred yeares after Christ obtained of Phocas then Emperour of Rome that Rome should be the Head of all Churches Before which time no authenticall Writer can be named who euer ascribed the Headship vniuersall Gouernement of all Churches to the Church of Rome This is a manifest vntrueth In the Councell of Chalcedon Maximus Byshop of Antioch was confirmed by Leo the first Pope Iulius the first restored Athanasius Patriarch of Alexandria to his seate Paulus Patriarch of Constantinople and Marcellus Byshop of Ancyra deposed vniustly by an Easterne Synode as writeth Sozomenus whose wordes be these For as much as the care of all did belong to him for the dignitie of his Seate hee restored to euery of them their Church T. B. I answere first that is lying slaundering and false dealing were once set apart our Jesuites irkesome fond disputation would soone haue an end For first the famous Councell of Chalcedon was conuented holden by the commandement of Martianus the Emperour and not of Pope Leo as is euident and manifest to euery child in the very beginning of the 7. Action quoted by our Jesuite Againe the Fathers of that famous Councell acknowledge them-selues to haue come thither at the Emperours commaundement to make peace betweene Maximus byshop of Antioch and Juuenalis Byshop of Hierusalem These are the expresse wordes of the Iudges themselues Gloriosissimj Iudices dixerunt diuiniss et pijss noster Dominus Jmperator rogatus a Maximo et Juuenale sanctissimis Episcopis praecopit nos agnoscere de motis inter eos capitulis The most glorious Iudges said The most holy and religious Emperour our Lord being intreated of the most holy Byshops Maximus and Juuenalis commaunded vs to examine the coÌ„trouersies betweene them Thirdly it was the Councell not Pope Leo that confirmed Maximus and concluded a peaceable vnitie betweene him and Iuuenalis Fourthly no mention is made at all of Pope Leo who is not so much as once named in the said action of the holy and famous Councell Fiftly Anatolius the most reuerend Arch-byshop of New Rome confirmed by expresse wordes the aforenamed Vnitie
inferioris gradus Clericos siue ipsos Episcopos suis Metropolitanis apertissimè commiserunt Prudentissimè N. iustissimèque prouiderunt quaecūque negocia in suis locis vbi orta sunt finienda nec vnicuique Prouinciae gratiam sancti spiritus defuturam qua aequitas a Christi sacerdotibus et prudenter videatur et constantissimè teneatur maximè quia vnicuique concessum est si iudicio offensus fuerit cognitorum ad concilia suae Prouinciae vel etiam vniuersale prouocare Nisi forte quisquam est qui credat vnicuilibet posse Deum nostrum examinis inspirare iustitiā et innumerabilibus congregatis in concilium sacerdotibus denegare Aut quomodo ipsum transmarinū iudicium ratum erit ad quod testiū necessariae personae vel propter sexus vel propter senectutis infirmitatem vel multis alijs intercurrentibus impedimentis adduci non poterunt Nam vt aliqui tanquam a tuae sanctitatis latere mittantur nulla inuenimus patrum Synodo constitutum Quia illud quod pridem per eundem Coepiscopum nostrum Faustinum tanquam ex parte Niceni concilij ex inde transmisistis in verioribus concilijs quae accipiuntur Nicena a sancto Cyrillo Coepiscopo nostro Alexandrinae Ecclesiae et a venerabili Attico Constantinopolitano antistite ex authentico missis quae etiam ante hoc per Innocentium Presbyterem et Marcellum subdiaconum per quos ad nos ab eis directa sunt venerabilis memoriae Bonifacio Episcopo praedecessori vestro a nobis trāsmissa sūt in quibus tale aliquid nō potuimus reperire Therefore due salutation premised wee heartily desire that hencefoorth you doe not easily receiue those that come from hence vnto your eares neither hereafter receiue into your communion such as be excomunicated by vs For this also is decreed by the Nicene Councell as your reuerence will easily perceiue For although it seeme there to be decreed onely of the Lay people or Clerkes of the inferiour order how much more doth the holy Councell intend it of the Byshops themselues least such as be suspended in their owne Prouince from the Communion should hastily abruptly or vnduely be by you restored to the same Let your holynes reiect the impious refuges of Priestes other inferiour Clarkes as it becommeth you because no Decree of the Fathers doth spoyle the Aphrican Church of this libertie and the Decrees of the Nicene Councell haue most plainely referred not onely Clarkes of inferiour degree but also the Byshops them-selues to their Metropolitanes For they haue most prudently and most iustly prouided that all businesses whatsoeuer shall be there ended where they began neither the grace of the holy spirit to be wanting to euery Prouince by which equitie among Christes Priestes may both prudently be foreseene and most constantly obserued especially because euery one hath freedome if iudgement giuen offende him to appeale either to a prouinciall or generall Councell vnlesse perhappes any be of this minde that God will inspire the iustice of examination to euery one at his pleasure and deny the same to a multitude of Priestes assembled togeather in Councell Or how shall iudgement beyonde the Sea be approoued where meete and necessarie witnesses can not be present either by reason of the sexe or through the infirmitie of old age or by many other intercurring impedimentes For that any should be sent from your Holynesse we finde it not defined by the Fathers in any Synode at all For that which you lately sent by Faustinus our fellow-Byshop as on the behalfe of the Nicene Councell in the true Councelles receiued from Nice sent authentically from S. Cyrill our fellow-Byshoppe of the Church of Alexandria and from venerable Atticus the Prelate of Constantinople which also we sent formerly to Byshop Boniface of venerable memorie your predecessour by Jnnocentius Priest and Marcellus Subdeacon by whom they were directed from them to vs we can not find any such thing Thus wrote these learned auncient and holy Fathers to Celestinus the Byshop of the citie of Rome Their narration and attestation though very long and plentifull I thought good to lay open to the Reader in their expresse wordes at large because they doe so liuely discouer Popysh forgerie Iesuiticall treacherie in the best beseeming colours and declare so euidently Poperie to be the New religion as nothing can be more Which most constant assertion of so many so auncient so holy so graue so learned Byshoppes whosoeuer shall prudently and duely ponder that man doubtlesse can not but detest and abhorre Poperie as a newly coyned Fayth and Religion For first these holy Fathers does not call Pope Celestine The vniuersall Byshoppe but simply and plainely Vrbis Romae Episcopum The Byshop of the citie of Rome Secondly they tell him constantly that hee may not receiue them whom they doe excomunicate and they yeeld this reason Because the Nicene Councell hath so defined it Thirdly they affirme resolutely that the Nicene Councell committed both inferiour Clerkes and Byshoppes them-selues to be censured and taxed by their Metropolitanes Fourthly they tell Celestine then Byshop of Rome that the Nicene Fathers prouided most prudently and most iustly that Dissentions all Controuersies whatsoeuer should be decided finished where they began Where I admonish the Reader to obserue seriously this word Iustissimè most iustly for doubtlesse if Iustice require to finish and determine causes where they began then doth the Pope vniustly when he seeketh to draw the hearing thereof to the Court of Rome Fiftly when any one findeth himselfe iustly grieued the Nicene Councell say they giueth him this freedome to appeale from his Byshoppe to the Metropolitane and from the Metropolitane vnto a generall Councell but neuer a word of appealing to the Pope Sixtly they tell the Pope roundly that it is a meere folly to thinke that God will better inspire him with the examination of Iustice then a multitude of Priestes assembled for that end Seuenthly they tell their brother Celestine for so they tearme him but not Vniuersall Byshoppe that if his proud and greedy desire were put in execution many mischiefes would insue therevpon Eightly they constantly auouch with one consent that no Fathers did euer decree in any Synode that the Pope should send any Deputie or Messenger to their Councels This would be duely pondered as a matter of great consequence For out of it doe follow two necessarie and ineuitable Corollaries corollary 1 The first Corollarie is this viz. That the Councell of Sardica is a falsely pretended and counterfeite Synode as which hath decreed that in fauour of the Pope which these Fathers of the Affrican Councell deny any Synode to haue done corollary 2 The second Corollarie is this viz. That neither the Councell of Nice nor yet any other lawfull Synode did euer decree transmarine Appeales to the Byshoppe of Rome I say transmarine because I willingly admit the Priestes and Byshoppes
Constantinopoli Alexander et Romanus antistes propter aetatem decrepitam Constantinopolitanus vero propter multam imbecillitatem in sedibus suis remansere Sed eorum nomine bini Presbyteri missi sunt a Iulio quidem Vitus et Vincentius ab Alexandro autem duo alij et vita et eruditione plurimum excellentes Therefore the Emperour perceiuing that the euill did grow to an head did proclaime the most famous Nicene Synode in Bithynia and by his Letters did call the Byshoppes euery where to come thither at the day by him appoynted Macarius was then Byshoppe at Hierusalem Iulius at Rome Alexander at Constantiâ—ople The Byshoppe of Rome by reason of his old age and the Byshoppe of Constantinople by reason of infirmitie did stay at home in their owne Seas But in their names two Priestes were sent from either of them Vitus and Vincentius from Julius and from Alexander other two very excellent both in learning and conuersation Sozomenus iumpeth with Nicephorus yea so doe also Pâ—atina in Agathone and Beda in his Chronologie as Genebrardus the Popes deare darling freely graunteth Where I wish the Reader to obserue seriously with mee that the Councell of Nice was holden in Bithynia in the twenteth yeare of the raigne of Constantine the great in the thirteenth yeare after his comming to Byzantium and that it continued three yeares and something more This Obseruation is profitable to the Reader for diuers good respectes Seuenthly because if this Epistle were admitted for good yet would it nothing helpe the Pope or his Iesu tea Popelinges the reason is at hand because it requires not the Pope alone but togeather withall the Byshoppes in his Citie or if ye will in Jtaly to confirme the decrees thereof So then this helpeth not to discharge Poperie of the New religion obiection 7 They say seauenthly that the Church of Rome in the Decrees of the Nicene Councell had not her preheminence and power limitted but was followed as a paterne in aduancing others for as Pope Nicolas sayth the Nicene Councell durst not make any Decree of that Church as knowing that nothing could be giuen her aboue her desert But I answere first that seeing that Example is allowed therein and made a patterne of the rest it followeth by an ineuitable consequence that the Councell did thereby decree that the Byshoppe of Rome should keepe himselfe within those limits For he must perforce confesse that as the Byshoppe of Alexandria had but the preheminence of all thereabout euen no more had the Byshoppe of Rome This is confirmed because it followeth immediately in the same Canon likewise also in Antioch and in other Prouinces let the Churches enioy their Priuiledges and Prerogatiues For the wordes of the Councell being grounded vpon the custome of the Byshoppe of Rome that as he had had preheminence of all the Byshoppes about him so Alexandria and Antioch should haue of all about them and likewise other Churches each in their owne Prouinces doe euidently conuince marke well my wordes that the Pope neither had formerly preheminence of all through the world neither this day ought to haue the same The old custome is it that the holy Councell doth respect not any prerogatiue of the Church of Rome Secondly because both Ruffinus and Cardinall Cusanus as I haue already prooued doe confirme this mine exposition Thirdly because the wordes next following in the selfe-same Canon doe vtterly ouerthrow and as it were cut the throate of the Popes falsely pretended Primacie These are the wordes Illud autem generaliter clarum est quod si quis praeter sententiam Metropolitani fuerit factus Episcopus hunc magna definiuit Episcopum esse non oportere But that is generally cleare that if any be made Byshoppe without the consent or iudgement of the Metropolitane the famous Synode hath decreed that such a one ought not to be a Byshoppe Now sir Jesuite if this be true as it is most true for all the Christian world doth and must obey the Decrees of the holy and famous Councell of Nice then doubtlesse your Popes pretended Supremacie lieth in the dust is by vertue thereof troden vnder foote For he challengeth a prerogatiue ouer all christian Nations to make Bishops euery where at his owne good pleasure as also to discarde displace them whosoeuer are made without his consent Fourthly because the next Canon hath no regard of the Church of Rome or of any prerogatiue of the Byshop thereof these are the words Quia consuetudo obtinuit et antiqua traditio vt Aeliae Episcopus honoretur habeat honoris consequentiam salua Metropâ—lis propria dignitate Because Custome and old Tradition hath obtayned that the Byshoppe of Jerusalem or Elia be honoured let him consequently haue honour the proper dignitie of the Metropolitane citie euer being safe Out of these wordes I obserue first that the preheminence and honour of particular Churches dependeth of an auncient Custome and not of any Supreame power or Prerogatiue of the Church of Rome Secondly that the Canon plainely teacheth vs that euery Metropolitane Byshoppe hath a proper Dignitie and consequently that such Dignitie resteth not in the Pope or Byshop of Rome Thirdly because the Fathers of the famous Councell of Chalcedon haue as is already prooued graunted equal Priuiledges to the Bishop of Constantinople with the Byshop of Rome in all Ecclesiasticall affaires To which I adde first that the Councell of Chalcedon decreed nothing saue that onely which the three first and most famous Councels of Nice Constantinople and Ephesus decreed before them This to be so Petrus the Metropolitane of Corinthus Athanasius Alexander and many other Byshoppes in their ioynt-Epistle to the Emperour Leo constantly affirme in these expresse wordes Vnde verò dignata est nobis scribere vestra transquillitas et apertè iussit nostram manifestare sententiam haec pietatis vestrae potentiae declaramus quia ea quae a Chalcedonensi sancto et vniuersali concilio definita sunt tanquam sanctis Synodis praecedentibus consona et in nullo contraria aut sanctorum trecentorum decem et octo patrum Niceno concilio aut Constantinopolitano 150. aut Ephesio sub beatae memoriae Cyrillo celebrato omnibus sententijs manere immutilata decreuimus Whereas your tranquilitie hath vouchsafed to write vnto vs and withall hath commaunded vs plainely to declare our sentence this we signifie to the power of your pietie that those thinges which the holy and vniuersall Councell of Chalcedon hath defined as consonant and no way contrarie to the holy precedent Synodes either to the Nicene Councell of the 318. holy Fathers or to the Councell of Constantinople of 150. holy Fathers or to the Councell of Ephesus celebrated vnder Cyrill of blessed memorie we haue decreed the same with all our sentences so to continue without maime or diminution I adde secondly that Gregorie the great who was Byshoppe of Rome himselfe
come from Cyrillus Byshop of Alexandria Atticus Byshop of Constantinople which tryall being duely made by the true Copies the Popes forgerie was manifest and the holy Fathers protested constantly that they could no longer endure such arrogant and smoakie statelinesse B. C. Bell also both in his other Bookes and in this Pamphlet in the next Chapter obiecteth out of Socrates That a Canon was made in the Nicene Councell by the suggestion of Paphnutius which permitted Priestes to remaine with their former Wiues But this Canon is no where to be found amongst those twentie T. B. I answere first that if a Penall Law were made to hang vpon the Gallowes all falsaries and lying wretches then ought this impudent shamelesse Iesuite to be hanged many times where once would serue the turne For if we shall search froÌ„ the East to the West from the North to the South yet shall we neuer be able to find out a more shamelesse lyar or a more notorious falsary then is this Iesuite Secondly that if Popery were not the New Religion in verie deed such forgerie such lying and such deceitfull dealing would not be vsed in defence thereof Out vpon lying Jesuites fie vpon rotten Popery away with all such beggerly trumperie Thirdly that the Doctrine by me deliuered both in the next Chapter and in my Suruay is so farre from being as the lying Jesuite impudently auoucheth who seemeth to be composed intrinsecally of lying that it is flatte against the same and able to torment the Jesuites conscience if he haue any left while breath is in his body God for his mercy-sake either soundly conuert such lying wretches or else confound them euerlastingly The Iesuite durst not deale with mee as I do with him and others that is set downe my expresse wordes and that done make application of the same Hee began with lying euen in the highest degree hee continueth still in lying and hee hath no other meanes in the world but either to end with lying or else to confesse Poperie to be the new Religion This is such an vndoubted trueth as I am not afrayde to die in the same My words in the next Chapter concerning this poynt are in one place these viz. For this respect did holy Paphuntius stand vp in the Councell of Nice at such time as the Fathers then there assembled thought to haue seuered married Priestes and Byshops from their Wiues and told them according to Gods word that to forbid marriage to Priestes was too seuere a Law In an other place of the selfe same Chapter my wordes to the same effect are these Thirdly seeing Priestes marriage was holden for lawfull in the famous Councell of Nice and that the holy Byshoppe Paphuntius did pronounce openly in the same that the coniugall actes of married Priestes was true chastitie whose sentence was approued of the whole Councell and therevpon the matter was left as indifferent for euery Priest either to marry or not to marry at his owne free choyce In my Suruay likewise two places doe manifestly conuince our impudent lying Jesuite In the former place these are my expresse wordes Thirdly that although Socrates Sozomenus ascribe it to the old traditioÌ„ of the Church for vnmarried Priestes so to continue yet doth not Casioâ—orus make any mention thereof in his Tripartite Collection And howsoeuer Paphuntius alleadged Tradition to mitigate the seuere Lawes intended by the Councell yet is it very certaine that such Tradition was neither generall nor diuine In the latter place these are my very wordes I say fourthly that the Tradition which Socrates and Sozomenus speake of was by example not by doctrine as both Gratianus the Glosse expounde them These are my very wordes in foure seuerall places which doe so condemne the Iesuite in his owne conscience that hee durst not for his Lugges once name them or truely set them downe For I was so farre from saying That the Nicene Fathers made any Canon in this behalfe that my wordes now truely recounted do plainely conuince the flat contrary But marke well the third place in my said Suruay where I haue these expresse wordes The Law which the Fathers theÌ„ thought to haue made was a new Law neuer heard of before I prooue it Because Socrates hath these words Visum erat Episcopis legem nouaÌ„ in EcclesiaÌ„ intraducere The Byshoppes thought indeede to haue brought a new Law into the Church But the Councell was perswaded with Paphuntius his oration and referred the whole matter to euery Priestes free election making no Law in that behalfe For Cassiodorus hath these expresse wordes Synodusque laudauit sententiam eius et nihil ex hac parte sanciuit sed hoc in vniuscuiusê™ voluntate non in necessitate dimisit And the Synode commended his opinion and so decreed nothing in the matter but left it in euery mans election to doe what hee thought good without compulsion I therefore conclude that albeit the Byshops in the Councell of Nice assembled would indeed haue made a new and strange Law against the marriage of Priestes yet did the spirit of God speaking in Paphuntius vtterly disswade them from that vngodly purpose These are my wordes truely recounted both out of my next Chapter and out of my Suruay which being so what reward ought our Jesuite to haue Euen an Halter about his necke and to be hanged vp on the Gibbet for his horrible falsehood and most notorious lying Bell sayth our Iesuite obiecteth out of Socrates that a Canon was made in the Nicene Councell by the suggestion of Paphuntius Bell saith the true Bell indeed truly affirmeth out of Socrates that the Fathers thought to haue made a new Law but through the perswasion of holy Paphuntius made none indeed True Bell saith that the spirit of God speaking in Paphuntius did vtterly diswade the Fathers from that vngodly purpose Bell saith the Fathers intended to haue made a Law but made none indeed Hold fast this trueth The Jesuite saith Bell affirmeth the Fathers to haue made a Law Remember this shamelesse lyer To be short Bell had rather want both his Armes both his Legges and both his Eyes then to vse such lying false-dealing and coozening trickes as our Iesuite hath in common vse and custome For it is one thing to intend the making of the Law an other thing to make the Law indeed B. C. These Canons of Appeale being found formally in the Councell of Sardica where Appellations to Rome are ratified and confirmed both Pope Sozimus and others call them by the name of the Nicene Canons though they be found in the Councell of Sardica And the reason is for that these two Councels are accounted for all one both because the same Fathers that were present at Nice were also a great number of them at Sardica and also for that no new thing touching Fayth was there enacted T. B. I answere first that if Pope
other Ministers of the Church euen now in the time of the New Testament Where by the word Priestes I vnderstande all such as are admitted to preach Gods word and to administer the holy Sacramentes This Proposition is prooued very copiously in my Suruay of Poperie aswell by the Textes of holy Writte as by the flatte testimonie of S. Chrysostome S. Clement S. Eusebius S. Theophilactus and many others To which place for breuitie sake I referre the Reader especially because this trueth will be prooued againe and againe in the Propositions following The 4. Proposition The Marriage of Priestes is onely by the law of man prohibited and not by any positiue constitution either of Christ or his Apostles I prooue it many wayes First by the Popes owne Decrees where I find these expresse wordes Copula namque Sacerdotalis vel consanguineorum nec Legali nec Euangelica vel Apostolica auctoritate prohibetur Ecclesiastica tamen lege penitus interdicitur For the Marriage of Priestes is neither forbidden by the Law of Moses nor by the Law of the Ghospell nor by the Law of the Apostles yet is it altogeather and wholly forbidden by the Law of the Church of Rome Marke well these wordes gentle Reader for Christes sake for they are able to confound all Jesuites Iesuited Popelinges in the world Obserue with mee first that Gratianus who hath taught vs out of the Popes owne Decrees this godly and memorable lesson was a very famous Popish Canonist brother to Petrus Lombardus surnamed The Maister of Sentences and of such renowne in the Popish Church that his Bookes are this day read publiquely in their Diuinitie-schooles Secondly obserue that this Gratianus so learned and so famous in the Romish Church liued with his brother Lombardus euen then when the Pope was in his greatest pompe and tyrannie Obserue thirdly that this Gratian so learned and so renowned amongst the Papistes did euen in the altitude of Poperie commit that to the open view of the world which vtterly ouerthroweth all Papistrie and turneth it vpside downe Obserue fourthly that the Pope and his Popish vassals being iustly infatuated for their sinnes had no power to hinder and keepe backe from the print such Bookes as doe vtterly disclose their tyrannie falsehood and paltry dealing For our Lord God euen that mightie God Jehouah which caused the Red-sea to giue place to the Israelites who caused Balaams Asse to speake who caused the Fire to suspend it force in the burning Furnace who caused Yron to swimme vpon the Water who caused Yron-lockes and Brasen Gates to open voluntarily that mighty God I say enforced Gratian that learned famous and zealous Papist to confesse openly for the battering downe of Poperie that the marriage of Priestes which the Pope forbiddeth vpon paine of eternall damnation is neither forbidden by the Law of Moyses nor by Christ or his Apostles I prooue it secondly by the testimonie of Caietanus that learned and famous Cardinall of Rome whose words are these Nec ratione nec authoritate probari potest quod absolutè loquendo Sacerdos peccet contrahendo matrimonium nam nec ordo in quantum ordo nec ordo in quantum sacer est impeditiuus matrimonij siquidem Sacerdotium non dirimit matrimonium contractum siue ante siue post seclusis omnibus Legibus Ecclesiasticis stando tantum ijs quae habemus a Christo et Apostolis It can neuer be prooued neither by Authoritie nor by Reason if we speake absolutely that a Priest sinneth by marrying a Wife For neither the order of Priesthood in that it is order neither order as it is holy is any hinderaunce vnto Matrimonie For Priesthood breaketh not Marriage whether it be contracted before Priesthood or afterward if wee set all Ecclesiasticall Lawes apart and stand onely to those thinges which we haue of Christ and his Apostles Thus writeth this great learned man whose testimonie is so cleare and euident that no deniall no euasion no tricke of legierdemaine can haue any place For he sayth first that a Priest sinneth not in marrying a Wife Secondly that Priesthood doth not disanul Wedlocke whether a Priest be married before or after it This is a poynt of great consequence let it be well remembred Thirdly that Priestes Marriage is neither forbidden by Christ nor by his Apostles Panormitanus that famous Papist teacheh the selfe same doctrine his wordes are set downe in the 12. Proposition see them there I prooue it thirdly by the verdict of the famous Papist Viguerius as also of their Saint Antoninus sometime Arch-byshoppe of Florence These are the expresse wordes of Antoninus Episcopatus ex natura sua non habet opponi ad matrimonium The office of a Byshoppe of it owne nature is not opposite or against Marriage The case we see is most cleare and perspicuous to euery child viz. that the Marriage of Priestes is very lawfull as which is neither forbidden by Christ nor by his Apostles No no the Byshoppes of Rome onely haue prohibited it as I haue at large discoursed and prooued in my Suruay of Popery Marke well the eleuenth Proposition following as which is a confirmation hereof The 5. Proposition It was euer lawfull for the Byshoppes Priestes and Deacons of the East-church to be Married and to beget children in the time of their Priesthood This PropositioÌ„ is prooued by the flat testimonie of the sixt generall Councell holden at Constantinople in the yeare of our Lord God 677. where 289. Byshoppes were assembled In the 13. Canon of this famous Councell three speciall thinges are decreed First that Priestes Deacons and Sub-deacons may haue the lawfull vse of Wedlocke at such times as they doe not execute the Ministerie Secondly this famous Councell excommunicateth all those Priestes and Deacons that after their orders put away their former wiues vnder pretence of Religion Thirdly it excoÌ„municateth all such as labour to separate Priestes and Deacons from the vse and company of their Wiues And after all this this great and learned Synode addeth this worthy and memorable Obseruation viz. that they haue thus decreed albeit they know the Lawes of Rome to be otherwise Where I note by the way that so many learned Byshoppes did 677. yeares after Christ vtterly contemne the falsely challenged Primacie of the Church of Rome This Decree of the famous Councell is confirmed sundry wayes confirmation 1 First by the flat Canon of Christes blessed Apostles in these expresse wordes Episcopus aut Praesbyter aut Diaconus Vxorem suâ—m praetextu religionis non abijcito si abijcit segregator a communione si perseuerat deponator Let neither Byshoppe nor Priest nor Deacon put away his Wife vnder pretence of Religion if he so do let him be excommunicate if he continue let him be deposed Out of these wordes I obserue these golden Lessons First that in the dayes of the Apostles it was lawfull for Byshoppes Priestes and Deacons to haue Wiues
Secondly that if either Byshoppe Priest or Deacon should put away his Wife vnder pretence of holynesse the Byshoppe Priest or Deacon for that his offence should be excommunicate Thirdly that if any Byshoppe Priest or Deacon would not receiue againe his wife whom he had put away vnder pretence of holinesse or religion then such a Byshop Priest or Deacon should be depriued of his lyuing confirmation 2 It is confirmed secondly by the verdict of the Popes owne Law which is the flatte opinion of Pope Vrban as his deuoted Champion Gratianus telleth vs These are his expresse wordes Cum ergo ex Sacerdotibus nati in summos pontifices supra legantur esse promoti non sunt intelligendi de fornicatione sed de legitimis coniugijs nati quae Sacerdotibus ante prohibitionem vbique licita erant et in orientali Ecclesia vsque hodie eis licere probantur When therefore wee read that Priestes Sonnes are made Popes wee must not vnderstand Bastardes but Sonnes borne in honest and lawfull wedlocke which was euery where lawfull for Priests before the prohibition and the same is this day lawfull in the East Church The popish famous Arch-byshop and canonized Saint Antoninus singeth the selfe same song with Pope Vrban and the Popish Canon Law These are his wordes Quia Graeâ—i etiam in Sacerdotio coniugio vtuntur For the Greekes euen in the time of their Priest-hood haue the vse of Wedlocke Out of these wordes of the Popish decrees together with Antoninus his constant affirmation I gather these memorable obseruations First that many Priestes Sonnes haue beene Popes Secondly that those Priestes Sonnes were not Bastardes Thirdly that the Priestes their Fathers begot them of their lawfull Wiues euen in the time of their Priest-hood This obseruation striketh dead the Pope and his Popelinges cannot this day endure the sound thereof Let it neuer be forgotten it is an inuincible Bulworke against the Papistes To which I adde the Testimonie of Socrates whose expresse wordes are these Cum omnes quj praeclarj sunt in oriente abstineant et Episcopj non necessitate legis sed si voluerint hoc faciunt multj enim illorum Episcopatus tempore etiam liberos ex legitimiâ— vxoribus sustulerunt Seeing all of account in the East abstayne and the Byshoppes doe the same not by any necessitie of Law but vpon their owne free will and pleasure for many of them euen at that time when they were Byshoppes did beget children of their lawfull wiues And Nicephorus in his Historie doth constantly affirme the same The 6. Proposition The Marriage of Priestes was euer lawfull also in the West Church vntill the cursed Prohibition of Pope Siricius which was for the space almost of 400. yeares after Christ. I prooue it euen out of Siricius his owne wordes Quod dignum et pudicum et honestum est suademus vt sacerdotes et leuitae cum suis vxeribus non coeant Wee councell that which is meete chast and honest that Priestes and Deacons haue no copulation with their Wiues His reason he addeth in these wordes Qui autem in carne sunt Deo placere non possunt They that are in the flesh they can not please God Out of these wordes of our disholy Father Siricius I collect these worthy documents First that when he came to his Popedome and Superroyall Pontificalitie he found both Priestes and Deacons married Which I gather out of these wordes Cum suis Vxoribus With their Wiues For if they had not exercised coniugall actes with their Wiues in vaine should Siricius either haue inueighed against them or disswaded them from their Wiues Secondly that for the space of three hundred eightie yeares and odde Byshoppes Priestes and Deacons vsed to marrie and haue Wiues Thirdly that with this fond I would say learned Pope Wedlocke which th'Apostle tearmeth Honorable was such a carnall vice as none could please God in the same Marke well the next Proposition The 7. Proposition Siricius his Prohibition notwithstanding Priestes were still married in many places a long time yea in Germanie the Marriage of Priestes was vsed without restraint for the space of a thousand seuentie and foure yeares after Christ viz. vntill the dayes of the vngratious Pope Hildebrand who tearmed himselfe Gregorie the seuenth I prooue it by the cleare testimonie of Lambertus Schafuaburgensis a man whom their trustie friende Ar. Pontaâ—us Burdegalensis affirmeth to haue handled the Histories of his time very exactly I will neither adde change or take any one iote from his wordes Thus doth he write Hildebrandus Papa cum Episcopis Italiae conueniens iam frequentibus Synodis decreuerat vt secundum instituta antiquorum Canonum Presbyteri vxores non habeant habentes aut dimittant aut deponantur nec quisquam omnino ad Sacerdotium admittatur qui non in perpetuuÌ„ continentiam vitamque caelibem profiteatur Sequitur aduersus hoc Decretum protinus vehementer infremuit tota factio clericorum hominem plane haereticum et vesaâ—i dogmatis esse clamitans qui oblitus sermonis Domini quo ait non omnes capiunt verbum hoc qui potest capere capiat Et amplius qui se non continet nubat melius est N. nubere quam vri violenta exactione homines viuere cogeret ritu angelorum et dum consuetum cursum naturae negaret fornicationi et immunditiei fraena laxaret Pope Hildebrand togeather with the Byshops of Italy decreed in frequent Synodes that after the ordinaunces of old Canons Priestes should not haue Wiues and that such as had Wiues should either put them away or be depriued of their Liuinges and that none should be admitted to the order of Priesthood but he that would professe the perpetuall Vow of single life Against this Decree the whole faction of the Clergie stormed woonderfully crying out that Pope Hildebrand was madde yea a flatte Heretike as who had forgotten the word of our Lord who sayth that all can not liue continent And of the Apostle who sayth He that cannot abstaine let him marrie for it is better to marrie then to be burnt And would violently compell men to liue like Angels and while he denied the accustomed course of Nature he opened the window to Fornication vncleannesse Out of these wordes I obserue these documentes First that this Lambertus was a Monke and a great Patron of Poperie Secondly that seeing he was a learned and zealous Papist all must needes be of good credite that hee sayth against the Papistes and against Popish doctrine Thirdly that Priestes were married in Germanie aboue a thousand and seuentie yeares after Christ that is to say vntill the dayes of Pope Hildebrand who tearmed himselfe Gregorie the seuenth Fourthly that it was so strange a thing in those dayes 1074. yeares after Christ to speake against the Marriage of Priestes in Germanie that the learned Byshoppes Priestes and others of the
Suruay and The Tryall I meane out of which our Fryer Jesuite who may seeme to be begotten of some Fayrie Bratte as the Secular popish Priestes write of the Iesuite Robert Parsons the Author of this scurrilous shamelesse impudent and lying Libell would seeme to conclude and finde out against mee a strange Contradiction viz. that in the one Booke I make the seede of Purgatory not to haue been sowen before the yeare 250. And afterward to haue increased till it came to perfection And that this notwithstanding in my other Booke I make the seede sowen before and to haue increased by litle and litle vntill it became ripe and perfect Poperie which was in the yeare 250. And therevpon he inferreth that Purgatorie was sowen and not sowen growen and not growen an Article of Fayth and not an Article of Fayth in one and the same yeare Now to this lusty Gallant a poore begging Fryer by profession though as the Secular Priestes their brethren in Poperie tell them they shame with that occupation as who must haue their Chambers Perfumed Gentlewomen to pull off their Bootes them-selues to trowle vp and downe from good cheare to good cheare at their owne good pleasures I returne this Answere which if nothing else would is able to strike him dead First that hee hath vttered as many Lyes as hee hath done lines His first Lye is this viz. That I say in my Suruay of Poperie that the seed of Purgatorie was sowen before the yeare 250. His second Lye is this viz. That I affirme in my sayd Suruay that Poperie was ripe and perfect in the yeare 250. His third Lye is this viz. That I make Poperie sowen and not sowen in one and the same yeare His fourth Lye is this viz. That I make Purgatorie growen and not growen in one the same yeare His fift Lye is this viz. That I make Poperie an Article of Fayth and not an Article of Fayth in one and the same yeare that is to say in the 250. yeare after Christ. Secondly that albeit hee charge mee with sundry vntruethes and more then a litle please himselfe therewith yet is there no vntrueth at all but those false accusations which proceed from his owne lying lippes No other proofe need be made thereof but the bare recitall of my wordes For doubtles the Jesuite either speaketh against his owne knowledge or else he is so besotted blinded with malice that he can not see Wood for Trees Thirdly that our Fryer sheweth himselfe to be a right Iesuite that is to say a shamelesse and impudent Lyer For the Letters and Figures in the Margent A.D. 250. doe not connotate the wordes following but the wordes immediatly afore-going Which no man of iudgement and reason can for shame denie For first I say plainely that Origen fayned many odde thinges touching Purgatorie Againe I say expressely that after Origen others began to call it into question Where I wish the indifferent Reader to obserue seriously these two poyntes with mee First that Purgatorie could not be ripe and perfect when it began but to be called into question Then that this calling into question was after Origen who was lyuing about 250. yeares after Christ And consequently that the 250. yeares must needes haue relation to the time of Origen and his immediate followers as who all approoued Chronographers testifying the same lyued about that time And this is confirmed because I do not speake of the Byshoppes of Rome barely and absolutely but with a restriction implyed in this word late I in all my Bookes doe euer repute S. Austen S. Chrysostome and others that lyued 400. yeares after Christ not late Writers but old and auncient Fathers which is an euident argument that I applyed my Marginall note to the time of Origen of his immediate followers and not to the late Byshoppes of Rome whom I contend to be men not of the Old but of the late and New Religion So as euery child may see that our Iesuite not able to defend Poperie nor to withstand the trueth and yet vnwilling to yeeld to the trueth and to condemne Poperie in which and by which he liueth in wealth pompe and glorie imployeth himselfe and his wittes with might and maine heaping Lyes vpon Lyes furnished with notorious coozening trickes euery where so to dazell the eyes of his Reader least he behold the trueth and so condemne the rotten Ragges of Poperie for the New Religion He is at a non plus his Backe is at the Wall all his pleading for late start-vp Poperie is fraughted with nothing else but coozening trickes notorious cauils impudent calumnies and false dealing B. C. In the same place he writeth thus Fiftly that the primatiue Church was neuer acquainted with the Popes Pardons nor yet with his counterfeit and forged Purgatorie A notable vntrueth for not to speake of Pardons but of Purgatorie was it not the primatiue Church which beleeued Purgatorie when as himselfe confesseth that it was made an Article of Popish Fayth in the yeare 250. at what time all the Popes were martyred for Christ and in his Funerall he acknowledgeth the first thirtie for godly men saying that both they and diuers others taught the same doctrine which S. Peter had done before them and most certaine that one of these thirtie lyued in the yeare 250. and so I trow they were of the primatiue Church The Minister is full of distinctions his braine a shoppe of solutions hauing many I-sayes for the answere of any Obiection Yet it is to be feared that no deuise will free him from a grosse vntrueth affirming heere that the primatiue Church was not acquainted with Purgatorie and yet teaching in his Suruay that Purgatorie was made an Article of Fayth by the late Popes of Rome in the yeare 250. T. B. I answere first that our Fryer is willing heere as afore to passe ouer in deepe silence the Popes Pardons as a thing not possible to be defended Secondly that our Jesuite seemeth more impudent then Impudencie it selfe as who is not ashamed againe and againe to iterate most grosse palpable and shamelesse Lyes I haue already refuted him plentifully and honestly discharged my selfe of that vntrueth which he would gladly impose vpon mee concerning the making of Purgatorie an Article of Popish Fayth Thirdly that I doe not in any one of all my Bookes impute the inuention of Purgatorie to any one of the first thirtie Byshops of Rome as whom all I honour in mine heart haue euer spoken and written reuerently of them Fourthly that I doe not onely trow but am well assured that our Iesuites trowing is a meere leasing while he auoucheth 250. yeares to be within the compasse of the primatiue Church I prooue it because all Christes Apostles who were the primatiue Church were dead long before that time of which our Fryer speaketh Fiftly that our Fryers feare is a flatte Lye
Byshoppe which hee was bold to present to the Popes Holynesse where it found kind acceptation and therefore is and must be authenticall though it giue our Holy Father a deadly blow Out of which learned Discourse I obserue these worthy Lessons First that euery Veniall sinne is against right reason Secondly that euery Veniall sinne is the transgression of some Law Thirdly that to doe any thing against right reason is to doe against the law of Nature Fourthly that the law of Nature commaundeth not to decline from the rule of right reason Fiftly that the temporall rule with which the goodnesse of our actions is measured is the right reason of our vnderstanding which is giuen to euery one in his creation birth or natiuitie Sixtly that the eternal rule with which the goodnesse of our actions ought to be measured is the Will of God Seuenthly that therefore our thoughtes wordes and workes are against right reason because they are against the Will of God which is the law Eternall Which Obseruations if they be duely pondered doe euidently prooue and plainely conuince that euery Sinne is Mortall of it owne nature Fiftly because euery one is accursed which keepeth not euery iote of the Law Sixtly because Christes blessed Apostle S. Iames telleth vs plainely That whosoeuer shall keepe the whole Law and but offende in any one precept is guiltie of all Seuenthly because God will destroy all manner of Liers and all workers of Iniquitie Odisti omnes qui operantur iniquitatem perdes omnes qui loquuntur Mendacium Thou hatest all workers of Iniquitie thou wilt destroy euery one that is a Lyer Thus saith the holy Prophet of God in the spirit and person of God Out of which wordes I obserue two poyntes of great consequence First that where all are comprised there not one among all is excepted and consequently the sacred Text is to be vnderstood euen of euery least Sinner and of euery least Lyer Secondly that where Destruction is for Punishment inflicted there Gods Law doubtles is transgressed and so is euery Popish Veniall sinne against the Law Eightly because Christ himselfe teacheth vs That besides the Law against the Law is all one in rei veritate in the trueth of the matter Qui non est mecum contramâ— est et qui non congregat mecuÌ„ spargit He saith our Maister Christ that is not with mee is against mee and hee that gathereth not with mee scattereth Ninthly because Durandus a famous and learned Popish Writer confuteth the fondly inuented distinction of their Popish Canonized Saint Aquinas which the Pope and his Jesuites hold for the maintenaunce of late start-vp Poperie to weete that Veniall sinnes are praeter Legem non contra Besides the Law but not against the Law These are the expresse wordes of Durandus Ad argumentum dicendum quod omne peccatum est contra Legem Dei naturalem vel inspiratam vel ab eis deriuatam To the Argument answere must be made that euery Sinne is against the Law of God either naturall or inspired or deriued from them And this opinion of M. Durand is this day commonly defended in the Schooles So doth Fryer Ioseph tell our holy Father the Pope these are his wordes D. Thomas et eius sectatores tenent peccatum Veniale non tem esse contra Legem quaÌ„ praeter Legem Sequitur Durandus tamen et alij permulti hanc sententiaÌ„ impugnant affirmantes peccata venialia esse contra mandata Et haec opinio modo in scholis videtur coÌ„munion S. Thomas and his followers hold that a Veniall sinne is not so much against the Law as besides the Law But Durand and very many others impugne this opinion auouching Veniall sinnes to be against the commaundementes And this opinion seemeth now adayes to be more common in the Schooles Heere I wish the reader to note by the way out of the word modo now adayes the mutabilitie of late start-vp Romish religion as also the dissentioÌ„ of popish Schoole-doctors in the misteries of their fayth and Doctrine For in that their Byshoppe the Fryer sayth modo now adayes he giueth vs to vnderstand that their Romish Doctrine is now otherwise then it was of old time and in former ages And in that he telleth vs of the great dissension amongest their Doctors he very emphatically layeth open to the Reader the vncertainty of Romish fayth and Religion For doubtlesse if their tyrannicall Inquisition and the dayly feare of Fire and Faggot were taken out of the way the Popes ridiculous and plaine Heathenish Excommunications with his Decrees and Definitions in matters of Fayth would be of small account and troden vnder foote This is a most worthy Note and must be well remembred For the Old Romane religion was Catholique pure and found and with it doe not I contend I onely impugne the late start-vp Romish Fayth and Doctrine which the Pope and his Romish Schoolemen haue brought into the Church Tenthly because Vega a great Learned Papist very famous in the Church of Rome doth not onely teach euery Veniall sinne to be against the Law but withall he constantly affirmeth that therefore none lyuing can possibly keepe the whole Law at once For albeit hee hold that euery part of the Law may be kept at some time yet doth he constantly denie that the whole 〈◊〉 kept at once because one partiâ—â—â—â—â— broken with Popish Venials against the Law while an other is kept The third Conclusion Albeit euery Sinne be Mortall of it owne nature yet are not all sinnes equall and alike but one greater then an other I prooue it first because our Lord Iesus doth distinguish the degrees of Sinnes while he affirmeth him that is angrie with his brother to be guiltie of Iudgement him that sayth to his brother Raca to be guiltie of a Councell him that calleth his brother Foole to be guiltie of Hel-fire Secondly because the holy Ghospell telleth vs that the Sinnes of the Sodomites and of the Gomorrhaeans shal be punished more remissely in the day of Iudgement then the sinnes of those Citizens who would not receiue the Apostles nor hearken to their preaching Thirdly because Tyrus and Sidon shall be more remissely dealt withall in iudgement then Corozain and Bethsaida The case is cleare I need not stand about it For euery Child can tell vs that it is a greater Mortall sinne to steale a goodly Gelding or a great fatte Oxe then it is to steale a fatte Calfe or a fatte Hogge Yea a greater sinne to kill a Man then to eate an Egge in Lent though Popish inflicted punishment doth not euer so insinuate But hereof more at large when I come to speake of Popish Lent The fourth Conclusion Veniall sinnes of their owne nature are against Charitie and doe breake friendshippe and amitie with God I prooue this Conclusion against the Pope his Iesuites and all Jesuiâ—ed Popelinges whether in England
plaine hereticall condemnation For I pray you sir Fryer are not those sinnes Mortall of their owne nature which are onely Veniall by mercie and fauour Doth not Veniall onely by Mercie exclude Veniall by all other wayes and meanes For doubtles whatsoeuer is Veniall of it owne nature can not be Veniall onely by Mercie Onely our fond Iesuiticall Fryer not able to defend Poperie from being the New religion is forced for want of matter to say it The nature of euerie thing is intrinsecall and essentiall to the thing and can not be taken away from the thing without the vtter destruction of the same But euerie meane Logitian euerie young Gramarian euerie wittie Ploughman and euerie Boy of discretion is able to teach and tell our Jesuite that Mercie is extrinsecall and meere accidentall to the thing and may be added or taken away from the thing without the destruction of the same Ergo whatsoeuer is Veniall not any other way but by the Mercie of God onely is vndoubtedly Mortall of it owne nature And consequently seeing all Sinnes were Mortall of their owne nature vntill the dayes of Pius and Gregorius as our Jesuites freely graunt it followeth by a necessarie and ineuitable illation that Veniall sinnes of their owne nature were neuer knowne to the Church of God vntill the irreligious and plaine hereticall Decrees of Pius the fift and Gregorie the thirteenth that is to say for the space of one thousand fiue hundred threescore and fiue yeares after Christ. For the supposed errour of Roffensis Gersonus Almaynus Baius and Durandus who all were verie learned Papistes and for all that taught and defended euery Sinne to be Mortall of it owne nature was not condemned as we see and heare it freely confessed by our Aduersaries vntill the time of Pius the fift of that name The trueth therefore is this viz. that the Church for the space of 1565. yeares after Christ beleeued euerie Sinne to be Mortall of it owne nature For as we haue seene alreadie in the first Conclusion of this Chapter God may most iustly condemne euerie least Sinne to eternall Death and Hell fire Yea as M. Gerson learnedly writeth he that holdeth the contrarie must perforce hold withall that in some case Sinne may be done lawfully and be no Sinne at all And it is but a very childish and friuolous cauill to say at our Fryer heere doth viz. that it was an Article of Popish Faith long before Pius the Pope to beleeue Veniall sinnes For such Venialles were of necessitie such either of their owne nature or else of mercie onely If our Jesuite graunt the latter I haue my desire it is the trueth which I defende If the former a double refutation is at hand First because the opinion of Almaynus Roffensis Baius Durandus and Gersonus was verie currant in the Romish Church vntill the dayes of Pius and Gregorius as our Iesuite S. R. affirmeth and the Fryer B. C. his deare Brother willingly admitteth Againe because to be Veniall both by Mercie by Nature implieth contradiction The reason is euident both for that sinnes Veniall of their owne Nature stand not in need of any Mercie and also for that Mercie mittigateth that punishment which by the Nature of the subiect might iustly be inflicted O miserable Poperie What sillie shiftes and childish cauils are inuented to defend thee from being the New Religion If any shall hencefoorth call or thinke thee the Old Religion that shall heare thine age truely discouered I shall thinke him so wise as not to know when to come out of the raine Thirdly that our Iesuite sheweth himselfe more impudent then Impudencie it selfe while he beareth his Readers in hand that I haue cut away these wordes of mine Author the Iesuite his Learned brother By the Mercie of God For I referre my selfe to the expresse wordes of the Iesuite in his pretensed Answere to the Downe-fall of Poperie which I haue truely recited in the Tryall of the New religion as I will answere at the dreadfull day of doome But our Jesuite not able to defend Poperie from being the New Religion addicteth himselfe wholly to forgerie falsehood and lying for otherwise both hee and all his Jesuited crew are at a Non-plus and haue nothing at all to say B. C. The same Catholike writer noted him in the place cited by himselfe of two vntruthes The one for calling Byshoppe Fisher the Popes Canonized Martyr the other for styling Gerson a Byshoppe Neither of which be true but he skely passeth ouer them as not knowing poore wretch what to say in his owne defence into such straites doth this dominering Doctor driue himselfe by his talent of ouerlashing T. B. I answere first that the Pope may haue a cold heart when he seeth Poperie bleeding vnto death and no Popish Doctor able to stanch the same Our controuersie is of the Nature and Essence of Sinnes whether euerie Sinne be Mortall of it owne nature or no Our Jesuite being confounded and not able to prooue any sinne to be Veniall of it owne nature answereth me thus That neither Fisher is a Popish canonized Martir nor yet Gerson a Popish Byshoppe O worthie defender of the Pope and of the late Romish Religion I demaunde of our Fryer Iesuite how farre it is to London Hee forsooth answereth a Pokefull of Plumbes I aske him What hee saith to his learned Popish Doctors Almaynus Baius Roffensis Durandus and Gersonus who all with vniforme assent affirme resolutely as the Fryer hath confessed that euerie Sinne is Mortall of it owne nature The Fryer almost frighted out of his wittes telleth mee roundly and blusheth not thereat That neither Gerson is a Byshop nor Fisher a Canonized Martyr Is not this a Learned and Clerkly answere trow yee Hath not the Jesuite much to say for the antiquitie of Poperie when he fleeth to such miserable shiftes pitifull digressions sillie cauils and ridiculous euasions What if Byshoppe Fisher were not a Popish canonized Martir What if M. Gerson the famous Chauncellour of Paris were not a Byshoppe yee know the Prouerbe Cucullus non facit Monachum Your selues can not denie that both Fisher and Gerson were verie learned Popish Writers and so it skilleth not whether the one was a Byshoppe and the other a canonized Martir or no. Secondly that our Jesuite belieth mee heere as his wonted manner is else where I referre the censure hereof to mine Answere in the Downe-fall it selfe Thirdly that M. Gerson was in his old dayes the Byshop of Paris as a litle Treatise published by the Doctors of Paris and sometime printed or bound in one volume with the Maister of Sentences plainely auoucheth to the Reader Fourthlie that Fisher was Canonized priuately at the least as Alphonsus the rector of the English Colledge at Rome did Canonize Campian in my time with a White Surplesse on his backe himselfe then singing a collect of Martirs and
euery whit God make mee this day and euer thankefull for it and for all other his manifold mercies and fauours towards me we all returned to the Colledge with great ioy and speed The Rector of the Colledge could no way be perswaded but that I had receiued some secret and inward mortall wound albeit neither my self felt any neither could their eyes or wits discerne any hurt at all saue onely that my face was something bloody by reason of the fall I got while perceiuing the imminent danger which afore I feared not I made haste to haue escaped from the same for it had neuer bin knowne or heard in Rome that any man woman or child euer escaped with life being once in that kinde of danger to wit in the curtesie of the furious and raging Buffaloes Many gaue their censures concerning the wonderfull fact and rare euent the generall resolution was this Viz. That J might fight with Buffaloes in England and haue the vpper hand My selfe did deeme their censure to be probable and this day me thinketh the same is brought to passe though Gods name bee blessed for it in the farre different sense and meaning from that which either they or my selfe did then imagine I sought God then but found him not because I sought him not in trueth and according to his holy will I thought then being blinded with late start-vp Poperie that I should fight against the true professours of Christes Ghospell whom I then reputed Heretiques and spirituall Buffaloes But our most mercifull God whose wisedome reacheth from end to end mightily and disposeth all thinges sweetly ordayned me in his eternall purpose a vosteriori hoc fa â—lè infertur to a farre more honorable and sacred Warfare viz. to encounter the trayterous Jesuâ—tes and â—esuited Gunpowder Popelinges valiantly to fight the battaile of Christes Church against those most furious brainelesse cruell Buffaloes of mens soules Whose legierdemaine coozenage periurie pride malice theft murders fraud feigned miracles and infinite cunnicatching trickes the gentle Reader may finde at large soundly prooued out of the Bookes which the Seminâ—rie-priestes haue published to the World in my Booke intituled The Anatomie of Popish tyrannie Which Booke whosoeuer shall with iudgement and a single eye peruse can not but perceiue the Jesuites to be Firebrands of all mischiefe and most vgly monsters of the World B. C. Not long after he hath these wordes For first it is a constant Maxime quoth he that the Pope and none but the Pope must iudge in all Controuersies of fayth and doctrine Nay it is rather a most constant Maxime that Bell seldome writeth any thing that is true False it is that the Pope and none but the Pope is the Iudge in all matters of Fayth and Doctrine For a generall Councell also is Iudge yea and by the opinion of many learned Diuines the Pope iudging alone without a generall Councell may erre T. B. I answere first that the Iesuite not able to answere the trueth by me soundly defended seeketh to get the victorie by crying out against the trueth This is cleare to euery iudicious Reader Secondly that our Fryer sayth truely That by the iudgement of many learned Papistes the Pope may erre without a generall Councell To this Doctrine I willingly subscribe as which is the very trueth that I defend For mine vsuall manner euer is in all my Bookes to confound Poperie with the best Lerned Popish Writers I hold and defende no point of doctrine but such onely as great learned Papistes hold and defend with me This my ioy this is my credite this the honour of the cause in hand that I constantly hold with the now Church of England euery Article of the old Romane Religion onely condemning and reiecting erroneous superstitious childish and ridiculous additamentes of late yeares by litle and litle crept into the Church Thirdly that I haue prooued so largely in the Downe-fall of Poperie that the Pope onely is the Iudge of all controuersies in Religion as to say more in that behalfe may be thought actum agere and a thing altogether needlesse Three thinges onely will I now poynt at referring the indifferent Reader for the proofe to the Downe-fall of Poperie The first is this viz that the Pope staying at home himselfe sendeth his Legates to the Councels to supply his place to whom for all that O monstrum horrendum he can not commit his Authoritie The second is this viz. that no Byshoppe in these our dayes can haue voyces in Councels but such as will sweare obedience to the Pope before their admittaunce and promise to defend his Canon Law The third is this viz. that it is not in Popish Councels as in humaine affayres and assemblies where moe voyces euer doe preuaile But all the force power strength and authoritie of Councels doe and must depend vpon the Popes will and pleasure For after the Fathers there haue fasted long prayed much consulted grauely deliberated maturely decreed constantly commaunded strictly and accursed seuerely neither can others nor yet them selues tell what shall be of force therein For all must be as shall best content the Popes humour sitting right stately in his pontificall Chaire at Rome To which I adde that the Pope abuseth the World shamefully when he taketh vpon him to call togeather all Byshoppes in the Christian world to decide and determine controuersies in Religion and for all that will approue nothing that they decree vnlesse the same be agreeable to that which himselfe decreeth alone in his pontificall Chaire at home As also in that he condemneth and reiecteth all Councels which doe not consent in all poyntes to his Legates who for all that must not yeeld to any thing which swarueth from their Charge and Commission receiued from the Popes mouth In which Charge this is euer the principall and maine poynt that they suffer not the Popes Superroyall power and falsely pretended Prerogatiues of the Church of Rome to be any way abased or gainesayd This Addition hath a double Confirmation at hand th' one from the Rhemistes th' other from S. R. that great learned Iesuite The Rhemistes tell vs roundly blush neuer a whit thereat that generall Councels are not needfull saue onely for the better contentation of the weake people and their onely ground which they stand vpon is this viz. that the Pope is so diuinely priuileadged and assisted by the Holy Ghost as he can neuer erre iudicially in any matter of Fayth Which assertion if it were true as it is most false for which let the Christian reader duly peruse my Christian Dialogue there were no great need of Councels in very deed The Iesuiticall Fryer S. R. Robert Parsons is the man telleth vs peremptorily that the Popes Sentence is the Decree of the Catholique Church These are his expresse wordes True it is that B. Fisher and Gerson were in that errour
God Wherefore he requireth Gods Promise to be added to mans Merite as Aquinas Durandus and Angles had done before him In one place he hath these expresse wordes At vt bono operi debeatur merces ex iustitia conuentio vel promissio necessaria est Non enim tenetur vnus alterius obsequium acceptare nisi conuentio interuenerit Deus autem non promisit mercedem vitae aeternae nisi per Christi gratiam regeneratis et adoptatis But that reward be due of iustice to good Workes a couenant or promise is necessarie For one is not bound to accept the seruice of another vnlesse there be a couenant But God promised not the reward of eternall life saue onely to the regenerate through the grace of God In an other place he hath these words Sed facilis est responsio Nam dicitur Deus reddere debita nulli debens quia nihil vlli debet absolutè sed solum ex promissione dono suo Pari ratione dicimus Deo reade quia promisisti non dicimus redde quia accepisti quoniam fundamentum primum debiti diuini non in opere nostro sed in eius promissione consistit But the answere is easie For God is said to pay debts though he be debtor to none because he oweth nothing to any absolutely but onely in respect of his promise and free gift In like manner wee say to God giue because thou hast promised We say not giue because thou hast receiued Because the chiefe foundation of Gods debt doth not consist in our worke but in his Promise freely made vnto vs. In an other place he hath these wordes Primum igitur opera iustorum remoto pacto vel promissione non esse meritoria vitae aeternae ex condigno siue ex iustitia ita vt non possit Deus sine iniustitia talē negare mercedem satis probatum est scriptura siquidem patres vbicunque dicunt Deum fidelem esse iustum in reddendo praemio semper aut ferè semper mentionem faciunt promissionis First it is prooued sufficiently that the workes of the iust Gods couenant and promise set apart are not meritorious of eternall life condignely and iustly so as God can not deny such reward without iniustice For the Scripture and the fathers whensoeuer they say God is faithfull and iust in rendring reward do euer or almost euer make mention of his promise Thus writeth Cardinal Bellarmine that famous Iesuited Fryer Out of whose doctrine I obserue many worthy Lessons to the confusion of the Pope and all his Popish vassals First that Gods promise is so necessarie to attaine reward that without it no reward can iustly be required Secondly that no reward is due to any but onely to the regenerate Thirdly that the reward is not promised for any merit in mans worke but for Christs sake and merit Fourthly that man can require nothing of God absolutely but onely for his couenant and promise sake Fiftly that God is no mans debtour absolutely but onely by reason of his free gift and promise made to man Sixtly that the chiefe foundation of Gods debt consisteth in Gods free gift and promise made to man Seuenthly that the workes of the best liuers doe not merit eternall life iustly and condignely but onely by reason of Gods couenant and promise Eightly that both the Scripture and the Fathers do either euer or almost euer make mention of gods promise wheresoeuer they tell vs that God is faithfull and iust in rewarding mans workes Much more I could say out of Bellarmine but this is sufficient to euery indifferent Reader The 12. Conclusion Condigne merite of Workes was not an Article of popish faith for more then a thousand fiue hundred and fourtie yeares after Christ. And consequently it must needs bee a rotten ragge of the new Religion as which was hatched so long after the old Roman Catholique Apostolike religion The proofe of this Conclusion is at hand because the late popish Councell of Trent made it an Article of popish Faith accursing condemning to hell all such as deny or not beleeue the condigne merit of mans works The Iesuit S. R. in his pretensed answere to the Downfall of Poperie had no other shift in the world to saue the credite of their Councel and as it were to hide the nakednesse of that vnchristian and plaine diabolical course but to denie the councel to haue decreed cōdigne merite to be an Article of Popish faith For saith hee the Councell hath no word of condigne merit but onely of true merit And after he hath cited the words of the Councell he addeth these of his owne Here are good works defined to be true merite of Glory without determining whether they be condigne merite thereof or no. Thus saith our Iesuite shewing himselfe to be either too too malicious or else a very noddie For to merite truely and condignely is all one Otherwise our Iesuite must tell vs which is vnpossible to be done how one can merite a thing truely and for all that not worthily and condignely deserue the same Well we haue it freely granted because it can not be denied that the Councell of Trent defined true merite but not condigne merite of workes to bee an Article of popish faith And consequently the Iesuite must volens nolens confesse that the Councell defined condigne merit vnder the name of true merite For better confirmation whereof I will adde a testimonie that woundeth the Iesuite at the heart and is indeed incurable It is the Iesuites owne sword which he hath put into my hands to kil him as one wearie of his life because Poperie is prooued the new Religion These are his owne expresse words I neither adde nor take any word syllable or iote away as I desire to be saued Because as I thinke saith our Iesuit onely condigne merite is true merite O sweete Iesus O heauen O earth O all Saints in heauen and all creatures on earth be ye this day iudges betweene the Iesuites and mee The Iesuite denieth the Councell to define condigne merite but graunteth it to define true merite This done O wonderment of the world the same Iesuite within two leaues next following as a madde man bereeued of his wits and senses constantly affirmeth onely condigne merit to be true merit but doubtles if onely condigne merit marke well my words for Christs sake be true merite as the Iesuite truely writeth against himselfe his Pope and Councell and withall if the Councell defined true merit as the Iesuite likewise truely granteth and my selfe affirme it followeth of necessitie that the same Councell defined condigne merit equiualently and Poperie to be the new Religion The truth Gods name be blessed for it must needes in time preuaile now sir Fryer let vs heare your goodly sermon B. C. Bell denieth the Fathers to haue ascribed any Merite to Good workes proceeding from Grace for any dignitie or
aeadeÌ„ propos 16. We may not dispute of the Popes power The Pope can saue others but not himselfe Syluest do indulg par 7. Syluest vbi sop par 7. The Pope can bring all the Soules out of Purgatory Sanders Stukely Parry and others had such Pardons Fumus de Papa par 11. Viguerius de sacram ordinis in fine Antonius part 1. tit 10. cap. 3. Loe we must beleeue the Pope and Church of Rome The Pope is a merciles man Behold popish ptalegata Great suÌ„mes of Money giuen for saying popish Masses Nauar. in enchâ—r cap. 22. par 28. Nauar. vbi super What cannot the Pope doe The Pope can saue Soules Couar to 1. cap. 7. par 4 N. 13. col 1. Mat. 19.7 Luke 16. v. 18. 1. Cor. 7. v. 10. Greg. lib. 1. tit 7. cap. 3. Aquinas in supl. mento q. 25. art 1. The Pope hath as great authoritie as S. Paul had Nauar. de iudiciis notab 3 See the â— chapter in the 11. propositioÌ„ What will not the Pope doe Gloss. lib. 1. decretal tit 7. cap. 3. Gratian. dist 40. cap. si Papa Aug. de Ancoua in suÌ„ma P. 152. Loe the Pope is the vniuersall Lord of the whole world Dist. 22. cap. omnes The Pope is an other God Appendix Fuldensis The Pope would be King of the whole world The Pope was wel rewarded Gers. de potest eccles consid 12. part 3. Out vpon filthy Poperie Greg. 9. libr. 1. decretal tit â—3 cap. 6. Glossa vbi super The Emperour not thought comparable to the Pope Dist. 96. cap. duo sunt Marke this The Emperour is compared to Lead and the Pope to Gold Libr. 1. decretal tit 7. Cap. â— in glossa Antonius 3. part tit 22. cap. 5. §. 8. Marke well for Christs sake and detest late start-up Poperie for it is the new religion as euery child may see The Pope chalengeth equalitie with God Gratianus dist 96. cap. Constantinus This kind of coozenage aduanced the Pope Marke the words well This is a ridiculous motiue The Popes learned disputation A.D. 607. Phocas did not approue the donation Cusanus de coÌ„cord cathol lib. 3. cap. 2. ad conc Basil. Behold how this learned popish Cardinall confoundeth the supposed maiestie of the Pope A.D. 681. Vide dist 96. cap. ecclesiae Dist. 96. cap. Constantinus The Pope is an vsurper Constantines Donation is not in the old decrees Anton. p. 1. tit 8. c. 2. §. 8. Dist. 96. Constantinus S. R. pag. 411. Marke this poynt well Volateran in vita Constantini magni Cathalon in practic Cancellar Apostolicae Loe no approued history maketh mention of Constantines donation Cathalan vbi super A. D 1130. The Emperors kept Rome Italy in their hands for the space of more then 300. years after Constantine Cathal vbi super in marg Vbi super in marg Marke this wonderfull narration Laurentius valla eraâ— patricius Romanus Lying and Coozenage the originall of Popish royaltie See and note well the christian dialogue chapter 4. page 90.91.92.93.94 The. 1. point Fol. 19. A. Valla in declamat pag. 18. B. De donat et curat Leprae Constantini Lege Râ—num episc Paduan in hist. de vitis pontific The 2. poynt fol. 26. B. The Popes decree confuteth it selfe The 3. poynt fol. 34. B. A very fond popish assertion concerning Constantine Marke this well both for the name and the crowne The 4. poynt fol. 34. B. The Emperor must hold the Popes Stirrop See the 8. steps of the Popes ladder in the downefall of Poperie The 5. point fol. 45.46.47 A.B. Marke for Christs sake This is wonderfull Fol. 45. A. The Pope vseth coozening trickes See the downfall of poperie page 13. and note it well Fol. 46. A. Dist. 63. cap. ego Ludouicus A.D. 817. Marke these words well Fol. 47. B. Loe the people of Rome ought to crowne the Emperour Loe the Popes supeâ—â—oyall power is gotten by coozenage Behold the folly of all follies in the world Loe the people of Rome not the Pope ought to crowne the Emperour Fol. 48. A. Loe the Emperour cannot giue away the Empire O most holy Popes O coozeners O deceiuers One Pope is ashamed of that which an other doth Fol. 51. B. Fol. 52. A. Fol. 53. A. Fol. 54. A. Fol. 54. B. Fol. 55. A. O wicked Byshops of Rome The Pope boasteth of his naughty dealing Marke well these Golden obseruations Out vpon the new Popish religion O rare woonderment of the world Constantinus A.D. 607. Let all these obseruations be euer well remembred This Cardinal woundeth his Pope Vixit Stephanus A.D. 741. Vixit Pipinus A.D. 750. Marke this poynt well The originall cause of kissing the Popes foote The Byshops of Rome deceyued the Emperours The Byshops of Rome are the fyrebrands of all mischiefe Victor de potest Papae et concil relect 4. pag. 139. Out vpon rotten popish dispensations The Popes owne learned Doctors can not endure them Loe the late Byshops of Rome do degenerate from the old are very naughtie men Act. 7. Lib. 3 cap. 7. Chalc. concil Act. 7. prope initiuÌ„ Loe the Emperour commaunded the Byshoppes to examine the controuersies and they called him their Lord. The Iesuite began with lying and meaneth so to continue to the end Secundo principaliter Sozom. lib. 3. hist. cap. 7. All Christians are subiect to the Canons of the Nicene Synode See and note well the 30. chapter of this Booke For there all now liuing Papists are prooued flat Heretikes The maine point of the difficultie The Byshop of Rome is confyned CoÌ„c Nicen. can 5. No appeales to the Byshop of Rome Marke this well The remedy against vniust excomunications Can. 4. Firmâ—tas eoruÌ„ quae gerantur per vnaÌ„quaÌ„que prouinciam Metropolitano tribuatur Episcopo Can. 6. Ruffin hist. libr. 1. cap. 6. Cusan de concord cath lib. 2. c. 13. Conc. Nicen. can 4. apud Ruffin Nota valde 30. cap. â—uius operis Super in hoc ipâ—o cap. CoÌ„cil Aphric cap. 105. Aug. coÌ„tr Crâ—scon libr. 3. c. 34. De concor cath lib. 2. cap. 25. Can. 105. ad Caelest vrbiâ— Romae episcopum A.D. 425. Hic omnes Pontificij illoqueantur Vide inferius 30. cap. vbi omnes Papistae planè probantur haeretici Loâ— appeales must be to the Metropolitanes not to the Pope Marke well not one word of appeales to the Pope These wordes wound the Pope to death A.D. 425. Episcopi fuerunt 217. Marke well the word Iustissimè Note the cause maner of appealing Marke well for Christs sake Peruse the 10. Concluâ— and marke it well Epist. ad Bonifac cap. 101. Fumosum typhum seculi Prefat Isidor Conc. to 1. Prefat Isido in fine A.D. 678. 637. The Popes forgeries can make dead men to liue The Popes Decretall Epistles are forged Recript Marci to 1. concil They were 70. say they and now but twentie Epist. ad Ortho. in perseq Hierony in Chron. A.D. 335. et 342. Hist. trip lib. 4. cap. 15. Socâ— lib. 2. cap. 15.
well for Christes sake See Suruay part 3. chap. 6. and marke it well A.D. 250. See the Tryall chap. 5. and marke it well O braue Purgatorie the Greeke Church neuer beleeued thee The Iesuite hath as many lyes as words For this see the Anatomie of Popish Tyrannie His first lye His second lye His third lye His fourth lye His fift lye No vntrueth but what proceedes froÌ„ the Iesuiâ—es penne A.D. 250. I speake of the late Byshops of Rome O sweete Iesus who seeth not Popery to be the new Religion It is already prooued that the Fryer is a most impudent lyer The Iesuite snatcheth at this peece that peece but toucheth not the principall Act. 20. V. 27. Act 26. V. 22. Lyr. in 20. cap. Act. Apost Carthus ibid. Ioh. 5. V. 47. Aug. contra Adriantum cap. tom â— pag. 121. Polydor. libr. 6. cap. 1. The Iesuite B.C. p. 67. graunteth that Scotus is of the same opinion S. R. pag. 284. S.R. pag. 285. S. Austin tract 49. in Iohan. to 9. S.R. pag 286. S. Cyril lib. 11. in Ioan. cap. 68. Chrysosto 2. Thesâ— ho. 3. Epiphan Haeres 65. nos â—quidem vniusâ—uiusque quaestionis inuentionem non ex proprijs ratiocinationibus dicere poâ—â—imus sed ex scripturaruÌ„ consequentia Popish confession is neither commaunded by Christ nor by his Apostles Ex Leone Papa de paenitent dist 1. cap. quamuis Loe wise and religious Papistes hold that Confession was ordained by the law of man Syluest de Confes. secundò part 4. Couarruv â—om 1. par 1. pag. 155. Scotus in 4. libr. sent dist 17. q. 1. Loe Popish Confession is either one thing or other this or that they can not tell what The Papists cannot endure the written testimonie of Gods trueth Roffensis art 37. adâ— Luth. Pag. 11. Couar to 1. part 2. Cap. 7. Par. 4.11.14 in med what the Pope holdeth that must be defended Caietan cap. 20. in Iohan. Ponder well the next Conclusion A.D. 1215. Ab Innocentio 3 et â—â—is Angles in 4. S. paâ—â— 1. pag. 255. Popish auricular confession was not heard of in old time Nicephor lib. 12. cap. 28. f. Nicepho lib. 12. cap. 28. Auricular Confession is not necessary Rhenan in annot in lib. Tertul. de pae Loe Auricular Confession not heard of in the auncient Church Popish Confession is vnpossible euen by the confession of Papists Marke well for Gods sake Who will not be at defiance with Popery that deepely pondereth these thinges Out vpon Poperie it is flatâ—e Heresie Suruay part 3. cap. 12. pag. 504. Scotus can not tell what to say of their Popish Confession Lay away vnwritten Traditions and Poperie is at an end De Paenit Distinct. 1. cap. quamuis De paenit dist 1. cap. quamuis Ios. Angl. in 4. S. part 1. pag. â—54 Ios. Angles vbi supra pag. 255. The best learned Papistes doe vtterly condemne Popery for the New religion Ezech. cap. 18. vers 4. Rom. 6.23 Ar. Mont. in 1. Ioh. 3. Beda in 1. Ioh. 3. Carthus in 1. Iohn 3. Lyr. in 1. Iohn 3. Deut. 27.25 Gal. 3.10 Roffensis art 32 aduers. Luther p. 32â— Gers. de vit spiâ— lect 1. pag. â— Popish mortall Veniall sinnes are not distinguished essentially Marke this poynt well for it is of great consequence Mat. 12. v. 36. S.R. Pag. 268. O sawcie Fryer thy impudencie is intollerable Aug. de cons. Euang. lib. 2. C. 4. cont faust lib. 22. cap. 27. Ambros. de parad C. 8. Iosephus Angles in 4 S.P. 215. Iose. Angles in 2. sent pag. 249. Marke well this Popish Doctrine for it confoundeth the Pope Deut. 27.25 Gal. 3. v 10. Iacobi 2. v. 10. This Argument striketh dead Mat. 12. v. 30. Durand in 2. sent Dist. 42. q. 6. Ios. Angles in 2. sent pag 275. The Romish religion changeth often See and note well the Iesuites Antepast P. 109. et pag. 119. I highly reuerence the old Romane Religion Away with Popish workes of Supererogation Vide Bellarm. tom 3 â—0 l. 1216. Mat. 5. V. 22. Mat. 10. V. 15. There is great nequalitie in mortall sinnes Luk. 10. V. 14. Note Chap. 28. Esa. 59. V. 2. 2. Cor 6. V. 15. Psal. 5. V. 4.7 S. R. pag. 270. pag. 271. S.R. pag. 271. Ioh. 14. V. 23. Ioh. 15. V. 10.14 Ioh 14 V. 21. S.R. pag. 27â— Ioh. 15. V. 14. Deu. 27. V. 25. Gal. 3. V. 10. Mat. 12. V. 36. In prima Figura et modo Barbara Nauar. in Euchirid Cap. 21. Nu. 34. No sinne so small which breaketh not Gods fauour For we must neither turne to the right hand nor to the left Deut. 5.32 Caiet in 20. cap. Iohan. Mat. 12. V. 36. S.R. pag. 271. God will beatâ— our Iesuites for starting out of the way of his Commaundementes Psal. 5. v. â— Ioh. 15. v. 14. Nullum omâ—ino peccatum potest in Deum referri S.R. Pag. 268. O horrible Blasphemy what will not Iesuites write Marke well my wordes Esa. 55. v. 8. Rom. 9. v. 20.21.22 Rom. 11. v. 33. â—4 55 Mat. 10. v. 28. Genes 3. v. 6. Gen. 19.26 Limbus Puâ—rorum pontifiâ—ius Euery sin is of infinite deformitie â—altâ—m obiectiue S. R. Pag. 277. Euery Child of God will say it seeing it is against gods Law S. R. pag. 276.277 The Iesuite confoundeth himselfe while he graunteth euery sinne against the order of nature to be mortall Mat. 12. V. 36. The order of Nature before Adams fall Mat. 12 V. 30. Euery sinne is against Gods Law Away therefore with Popish works of supererogatioÌ„ No no prinâ—ipaliter S. R. pag. 186. S. R. pag. 278. Loe the Iesuite vnawares graunteth the trueth against his Pope and himselfe Fiue great learned Papistes are of Bels opinion Note well that the Fathers call small sinnes Veniall respectiuely See Chap. 2. Conclus 7. The Popes Fayth is confuted by Popish Doctors Poperiâ— without lying can not be defended O lying Frier there is no trueth in rotten newly inuented Poperie The maine poynt of the Controuersie Poperie is a beggerly Religion O most impudent Iesuite The Authors Protestation S. R. Pag. 281. Marke the falsely supposed errour Sinnes onely Veniall by mercie are mortall of their owne nature Nature and Mercie are farre differens This Ergo girdeth the Pope Vixit Pius A.D. 1565. Vixit Gregor A.D. 1572. Concl. 1. huius cap. ex Gersono et alijs The Romish Church beleeueth it can not tell what S. R. pag. 281. Veniall by Mercie can not be Veniall of it owne nature Tertiò Principaliter S. R. pag. 281. Out vpon rotten Poperie it consisteth of lying and forgerie See and note the tryall The Iesuite truely is at a Non plus A Poke full of Plumbes is the defence of Poperie Egomet tum eram testis oculatus Their Blood Bones Haire and Apparell are reserued honoured as the Reliques of Gods Martirs See and marke well the 29. and the. 30 Chapters The appeale of the Priestes is compared to the appeale of Alexander Martinus Polonus in Chronicho Polonus vbi supra