the Councel of Chalcedon both which were long time before the sayd time as Bell will not denye THE IIII. VNTRVIH PRosecuting his former matter he sayth But this Emperour that is Iustinian liued after Christ his birth about 528. yeares Ergo this pointe of Poperie is a rotten ragge of the new religion In which words he venteth out an vntruth 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 an eleuene hundred yeares agoe that is so many ages before the foundations of his religion were layd or the name of a Protestant heard of in the whole world I omitt here how many ecclesiastical names haue bene brought into the church as Homousios or Consubstantiall against the Arrians Incarnation against other heretikes the better by a new name to declare an auncieÌ„t article of faith Will Bell for al that call these words rotten raggs of a new religion He nauer dare offer it yet with no lesse reason may he doe it then he doth here the name of the Pope As for his rustical scoffinge the special grace of his writinge at the sylly people for reputing the word Pope a most sacred thing though ignoraÌ„t as he saith what is meÌ„t by the name I say no more but that he may with like grace runne vppon the name of Iesus Christ for thousands amoÌ„gst the Protestants which reuerence theÌ„ for sacred can tel as litle what is vnderstoode by it as we can by the name of the Pope But we are beholding to Bell that he vouch safeth to explicate the originall of that name telling vs that it signifieth Father and for that after so terrible a persecution of those few letters as though some misterye of iniquitie had lurked in them in such sort that in the time of Henry the eight it was rased out of all bookes and after many spightfull termes and most odius conceipts framed in the minds of the vulgar sort concerning that name he hath discharged it from all suspition of secret venim assuring good people that it is indede venerable as that which was giuen to most holy and auncient Bishopps and might in his opinion be giuen to him selfe could he haue the lucke to finger that dignitye Thus much of the Popes name now we are come to talke of his office and authoritye Bels II. Chapter Of the Popes superoiall power THE V. VNTRVTH TO season the begining of his chapter with a litle of his mendacious powder he writeth thus Bonifacius Bishoppe of Rome and the third of that name aboue six hundred yeares after Christ obteyned of Phocas then Emperor 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 and vniuersall gouernment of all churches to the church of Rome To conuince this manifest vntruth somethinge hath bene sayd in the precedent chapter but plentifully haue I proued the contrary in The doleful knell published not long since against his Ministership both Pag. 45. 46. c. out of other authorities as also by the confession of the Lutherane Centuristes his deere brethren and lastly out of his sweete selfe that more cannot be desired Somthinge also shall be sayd in the sequell his owne wordes ministring iust occasion and here I will adioyne a litle more In the Councell of Chalcedon Maximus Bishoppe of Antioch was Act. 7. confirmed by S. Leo the first Pope Iulius the first also restored Athanasius Patriarch of Alexandria to his seate Paulus Patriarch of Constantinople and Marcellus Bishoppe of Ancyra depofed vinustly by an Easterne synode as writeth Sozomenus whole words be these For as much as the care of all did belonge to him for Lib. 3. cap. 7. the dignitye of his sea he restored to euery of them their church And a litle after Athanastus and Paulus doe returne to their seates and sent the letters of Tulius to the East Bels best and most spedy answere to these prooffes will be to say that he was superiour to the Patriarches and other Bishops but had not any authority ouer inferior ministers Alas poore soule to what pityfull straights hath he brought him selfe whiles vpoÌ„ zeale he lyeth for the credit of the coÌ„gregatioÌ„ THE VI. VNTRVTH IN his arguments propounded against the superiority of the Bishoppe of Rome wherof afterward I meane more fully to entreat this is one Seauently the famous councel of Chalcedon gaue the Bishope of Constantinople equall authority with the Bishope of Rome in all ecclesiasticall affaires In which words is one vntruth cunningly couched for he calleth that here the decree of the Councell which was by the ambition of Anatolius Bishop of Constantinople effected in the absence of the Romane legates Yf Bell can proue that this surreptitious decree of the Easterne Bishopes was euer confirmed then were it some thinge which he bringeth But the Bishop of Rome his legates withstood that their indirect proceedinge pronouncing it to be contrary to the decrees of the Nicene Councel and Lucentius in particular Se the 16. Action spake confidently saying that the Apostolicke sea ought not to be abased in their presence with other notable wordes tendinge to the same purpose And Pope Leo him selfe in his Epistle to Anatolius did bitterly inueigh against him for this his presumption and going against the Nicene canons admonishing him also how his legates which in his stead wer presidents of the Councell did withstand that his vnlawfull attempt for which cause he disclaymeth vtterly for giuing his consent Far be it â—pist 53. quoth he from my conscience that so wicked a desire should be holpen with my labor and of all that minde not high things but consent to the humble and he giueth the reason because it were as he sayth to infringe the Canons of the Nicene Councell and to depriue the sea of Alexandria of beinge the second in dignitye and Antioch of beinge the third and all Metropolitane Bishops of their honour About the same matter he wrott also to the Emperour shewing his great dislike of Anatolius ambition putting him in minde what special fauour he had afforded him concerning his consecration insinuating playnly how he deserued to haue bene deposed for falling into the heresie of Eutiches and for beinge wickedly promoted by Dioscorus of Alexandria to be Bishoppe of Constantinople yet because he renounced his heresie at the entreaty of the Emperour the Pope dispeÌ„sed with him VVe sayth Pope Leo hauing respect to your fayth Epist. 54. and intercession whereas the beginings of his consecration were not sound by reason of them that did it desired rather to be gratious then iust to the end we might thereby by applying of remedies pacifie all stirres which the deuill had procured which things ought rather to haue made him modest then immoderate in the end he exhorteth the Emperour to labour about the repressing of his insolencie Endeuour
iudgement determinatiue so all haue taught yea the Papists them selues for fower hundred yeares insinuating sufficiently that after that tyme it was taught which though it be an vntruth seing it was taught before yet it serueth to proue Bell no sincere minister who may taineth confidently that no suche doctrine was heard of till the year a thowsand fiue hundred To conclude Bell him self contradicteth els where what he saith here and so giueth himself the ly By the vniforme consent Motiutes pag. 18. quoth he of all learned Papists Albertus Pigghius only excepted the Pope in his owne priuate person may be a Iudas a fornicatour a Simonist an homicide an vsurer an Atheist an hereticke and for his manifould iniquityes damnedin hell That this is the doctrine of all Papists as well concerning the Popes priuate person as touching his iudicia definitions is confessed by Robertus Bellarmnius Bartholomen Caranza Melchior Canus Dominicus Soto Thomas Aquinas Antoninus Caietanus Couarruuias and others but that the Pope as Pope and publique person can erre that all the said Papists with their complices constantly deny as which only pointe once confessed would vtterly confound them and make frustrate their whole religiō I leaue it nowe to the good reader to giue his verdicte whither Bell hath no ouer-reached and also contradicted himself affirming both that this Popishe article the Pope cannot erre in faith was neuer heard of in Christe Churche for the space of a thowsand fiue hundred years and yet affirminge that Antoninus and Thomas Aquinas maintayned the very same opinion the latest of which died many a faire year before the tyme he mentioneth THE XXXV VNTRVTH THe next is found in that very sentēce which he bringeth for the proffe of his former false assertion to witt that this article the Pope can not erre in saith was neuer heard of in Christs Church for the space of a thowsand fiue hundred years Many famous Papists quoth he I might alleaga but one Alphonsus will suffice we doubt not saith he whether Lib. 1. de heres cap. 4. one may be a Pope and an heretique both together for I beleeue there is none so shamelesse a flatterer of the Pope euer except our Iesuits and Iesuited Papists that will ascribe this vnto him that he can neither erre nor be deceiued in the exposition of the scriptures One mayne ly with a prety tricke of lieger-demayn for he is to proue out of Alphonsus that the Pope might erre in fayth iudicially for of that is the question as appeareth in the premisses and that this article was neuer heard of for the space of a thowsand fiue hundred years and yet in the foresaid words of Alphonsus no suehe thing is contayned seing he speaketh in them not of his iudiciall decrees but of priuate errors which may befalle him in the exposition of the scriptures and that Alphonsus must needes meane of his priuate opinions in writinge or otherwise and not of his deflnitiue sentence is certayne for otherwise there be and were in his tyme that held the Pope could not be an heretique iudicially or erre as Pope as in the precedent vntruth hath been handled much lesse doth Alphonsus say that it was neuer heard of for the space of a thousand fiue hundred yeares that the Pope could not erre in fayth iudicially for of this pointe he hath not one word or syllable Beside this vntruth there lurketh in the same sentence an other cunnicatching tricke of the Minister proceeding from his rancour and inueterate malice for these words euer except out Iesuits and Iesuited Papists are none of Alphonsus but a dānable drāme of his owne deuotiō for with malitious slight hath he inserted those words in the very same letter with the other of Alphonsus but included them in a Parenthesis so that by this artificiall coosenage of his he hath laide a pittefall for the ignorant and prouided a buckler of defence against any accusation for what meaneth the printing of them both in the same character but to haue the ignorant or vnwary reader to take thē for Alphonsus his words directed by him against the flattery of Iesuits and other Iesuited Papists as he termeth them Charge him with this iugling of his and then he will pleade that he intended no such thing but spake them of himself and therefore distinguished them by a Parenthesis but had not his meaning been corrupt he would haue putt the matter out of doubt by printing them also in a distinct letter Which because he did not his deuout dependants may thinke him cleere from all sinister dealing we that are so well acquainted with his little conscience of puttinge in practise any sleight fraudulent inuention that may tende to the disgrace of Catholickes and Catholike religion can not but iustly suspect him of sinister and malitious dealinge THE XXXVI VNTRVTH IN the recapitulation he taketh his leaue with a cast of his occupation And thirdly quoth he seing this straunge faith was not hatched or heard of in the world for the space of a thowsand fiue hundred yeares no not in Alphonsus his dayes as we haue heard already For in these words he adioyneth an other vntruth vz that to say the Pope can not erre as Pope was not heard of in Alphonsus his tyme that is about some fifty or three score yeres agoe when as Dominicus Soto who liued in his time defendeth the same opinion as before was shewed nay when as Caranza Canus Caietan Antoninus and S. Thomas teach the same doctrine as a litle before out of Bell himself was proued all which were in his tyme or before him and Alphonsus in the former place alleadged hath not any thinge to relieue Bell for neyther doth he say there that the Pope as Pope may erre and though he did yet were it a notorious vntruth that none taught otherwise till his tyme or in his tyme when as Alphonsus saith no such thinge but on the contrary that many in his dayes and before taught that the Pope iudicially or the Pope as Pope could not erre as out of Bell himself hath been proued and so I leaue the minister plunged into a labyrinth of vntruthes Bels IX Chapter Of the condigne so supposed merit of workes THE XXXVII VNTRVTH THis chapter is bestowed against the merits of goode woorkes wherein diuers vntruthes are intermnigled to giue it the better outward glosse and to make the matter he speaketh of more probable to the ignoraunte reader The holy Fathers quoth he doe often vse the word meritte and call the workes of the saithfull meritorious yet this they doe not for any worthines of the workes but for Gods acceptation and promise sake who hath promised and will performe not to suffer so much as one cuppe of could water giuen in his name to passe without reward So he denieth the fathers to haue ascribed any meritt to good workes proceeding from grace for any dignity or worthines in the workes themselues but only
doe encounter vs euery where teaching playnely and perspicuously some synnes to be veniall To name one or two before the late tyme he for the confusion of the minister The Councell of Trent confirmed by pius the fourth and so in orderly reckoning before Pius the fift hath these words Albeit in this mort all life holy and sess 6. cap. 11. iust men doe fall somtymes at least into light and dayly synnes which are also called veniall yet they cease not for all that to be iust for that saying of iust men is humble and true forgiue vs our debts Glorious S. Augustin teacheth the same doctrine in diuers places one I will cite in which he hath the very name Aly quoth he can not therefore In Enthi rid cap. 22. be sometime commended because we do sometymely to saue others wherfore it is a synne but veniall which beneuolence doth excuse But there is no better way to coole the heate of this challenger then to cause his brother Perkins to lette him bloud How doth he like In his Problem verbo Peccatuâ—â— veniale pag. 74. these words of his A veniall sinne that is beside the lawe not against the lawe of God and that which of his owne nature bindeth only to the guilt of tempor all payne was not knowen to the fathers at least for seuene hundred yeeres after Christ after ward began openly to be taught and defended This Minister dealeth very niggardly with vs yet very bountyfully to proue Bell alyer for none I think will beleue him saying that we denyed all synnes to bemortal for a thowsand fiue hundred yeeres when as our mortall enymy confesseth that veniall synnes were taught and defended nine hundred yeares agoe This being so may not I farre more truly treading in his steppes cry out and say O sweet Iesus that any Protestantâ— should be so bewitched as to giue credit to suchâ— creature that hath Apostated from his Priesthooâ— and showen a faire paire of heeles to the congregation on giuen ouer so to shamelesse lyinge that no cloake of defence can be founde to shrowd him nay when the case is so cleere that his owne brother doth depose against him or that they shold be so inueigled by him or others as to thinck our religion to be newe which was planted in our deere Catholike religion planted in Englaud a thowsand yeaâ—â—s agoe countrey a thowsande years agoe by S. Gregory as all our Chronicles and auncient monuments testify and the ruines of many Abbies do cry out and lamentably proclaime and which that holy Pope receiued from S. Peter by the current of his blessed predecessours or so much as once dreame that Pro testantisme can be the old faith which licentious Luther not long since began neither the name being The beginninge of the ProtestaÌ„tes religiâ—n euer heard of before nor any of that profession knowne then in the whole world nor for many ages before as their silence being therein vrged maketh them to confesse and neuer indede as we most constantly defend and can easyly by ineuitable demonstrations conuince and proue and whose doctrine so litle pleaseth our English Protestants Luthera religion detested of English Protestanteâ— namely about the reall presence that drawe cutts they will one parte can not be excused from heesy and for that crime be in daunger of euerlasting damnation Bels VIII Chapter Of the Popes faithe THE XXXI VNTRVTH BEfore I come to his vntruths I will speake a litle of the entraunce of his chapter in which he that hath chaunged diuers fayths will needes dispute of the Popes faith and he beginneth in his coffing grauity after this manner VVisdome with the whole troupe of vertues were needesull for him that should dispute of the holy fathers faith or power Very well we penetrate his meaning neither wisdom nor any vertues be needefull for such a one what then it followeth I therfore post deosculationempedum humbly pray to be heard in defence of truth wherein I will desire no more of his Holynes but that only he will graunt me so much to be true as I shall proue to be true by thetestimony of the best learned Popishe writers Note good reader the profouÌ„d wisdom of the Minister because neither wisdom nor vertue is requisite for one to dispute of the Popes faith power therfore he will take the matter in haÌ„d Indeede were it graunted that none but so qualyfied as he describeth were to intreate of the Popes faith power all voices I thinke would go cleare both of his side and ours that he were the most meete to intreate of that subiect Of his gracelesse gyrninge at the kissing of the Popes feece I haue in the Fore-runner said so much that in his pamphlette called the Popes Funerall the pretended answeare of the Forerunner not knowing what reply to make he smoothly ouer slipped that point as I haue noted in the Dolefull knell and yet still he hath Pag. 247. it by the end so much the conceipt doth please his hart Agame also he is flinging at the title of his Holynes but of that I haue spoken sufficiently beforeâ— His smaller vntruths I do not meane shall here make tale as where he fathereth a certaine booke vpon the Seminary Priests and yet a fewe lines after saith that the booke was written by Watson in the name of all the rest whether Watson faith so or no I little know neuer seing my self any such booke of his but one thinge am I most sure of that most false it is that any such booke was sett out by the Seminary Priestes or that they gaue consent to any such book seing very fewe Seminary Priests or none at all as I verily thincke can be named that liked of that his proceeding as I haue handled abundantly in the Dolefull knell where the good reader Pag. 36. 37. c. may finde what little creditte is to be giuen to Watsons infamous workes which so oftern and sosolemnly this Minister alleadgeth Now to examin that which followeth Bell proceeding forward collecteth out of the said Watsons bookes in this formall manner First therefore if we meane to wringe any truth out of the Popes nose we must haue recourse to his Holines at such tyme as he is sober and not when he is furious least he becom starke mad and forget the knowledge of the truthe as though Watson had said that the Pope is some tyme sober and sometyme furious he doth much wrong him for his words reported by Bell him self in this very chapter contayne no such thinge only he saith that as the prudent Greeke appealed from Alexander furious to Alexander sober so may the seculars notwith standing any decree sette downe by his Holines by wrong information appeale euen from the Pope as Clemens vnto his Hohnes as Peter he speaketh of Alexander surious and sober and not of the Pope Bell she weth small conscience in belyinge the dead and laying more faultes vpon him
Bell deny this lett him for that great skille which he hath in hunting out the originall of Poperie and superstition tell vs at what tyme bet wixt the first conuersion and the late daies of Edward the sixt the vse of latin seruice crept in Shal we thincke that S. Gregory whom Bell confesseth to haue been an holy Bishoppe indede would euer Woeful cry pag. 62. Suruey pag. 187. haue permitted that custom to haue been brought into our countrey if he he had thought it superstitious wicked nay if he had not reputed it requisite good and Apostolicall More then fower hūdred yeares before the time of S. Gregory the auncient Bryttaines receaued the same manner of seruing God from the blessed Pope and martyr S. Eleutherius that is in the latin tongue which appeareth first because venerable Bede Lib. 2. hist cap. 2. reporteth that there was not any materiall differece betwixt S. Austen sent by S. Gregory and the Britain Bishoppes saue only in Baptisme and the obseruation of Easter Secondly for that certaine it is that they had also since S. Austens tyme the masse in the latin tongue but to thincke that if they had bene once in possession of the seruice in their owne vulgar language that they could haue bene brought from that without infinite garboils especially the opposition betwixt them and the English Saxons in auncient tyme considered or that if any such contention had fallen out that it could haue bene omitted by the curious pennes of our historiographers it were greate simplicitie once to surmise Wherfore what followeth but that they receiued that custom at their first conuersion which was within lessen then two hundred yeares after Christ and consequently that by Bels allowance and the common cōputation of others it is sounde Catholicke and Apostolicall and no◠any rotten ragge of a newe religion as this ragge master gableth and that on the contrary to haue the publique seruice in the vulgar tongue is a newe patch of Protestanisme fetched from VVittenberge or that mart of Martinists the holy city of Geneua A short admonition concerning Bels eleuen chapters following THese chapters I shall soone dispatch seing they concerne not any weighty points of religion but ceremonies and such like in which the Chureh hath authority to ordaine and abrogate to make or repeale lawes as shall seeme most meete for the honour of God and the edification of Christian people For prooffe whereof I could alleage many Protestants but I will content my self only with one whose authority the minister will not refuse being a deere frend of his owne the first letters of his name are Thomas Bell who in a booke sett out not long since against the Puritanicall presbitery called by him The regiment of the Church disputeth earnestly for Imprinted by T. C. c. anno 1606. In his Regiment of the church cap. 7. pag. 53. the authority of the Church in thinges indifferent namely in his seauenth chapter where he deliuereth these two Aphorismes The first of things de facto altered in the Church for prooffe whereof he reckoneth vp sixe particular pointes recorded in scripture yet chaunged by the Church The first is to receiue the communion in the morning though Christ did it after supper The second is to celebrate it in leauened bread though Christ did it in vnleauened bread The third is that the Apostles receiued the communion sitting but now it is receiued kneeling Fourthly Christ premised washing of feet which is nowe omitted Fiftly the Apostles commaunded abstinence from bloud and that which is strangled and yet the Church hath abrogated that decree Sixtly S. Paul prescribed prophesying to be done with bare head yet small account is made thereof The second aphorisme is of thinges not expressed in scriture and yet decreed by the Church to be obserued and kept and this he proueth by the dedication of Salomons temple for seauene daies and out of 2. Paralip 7. Hoster cap. 3. 9. 1. Ma chab 4. the festiuall daies appointed by Mardocheus and the Machabees and afterward vpon this ground in his eigth chapter he iustifieth diuers things in particular instituted by the Church as the obseruation of festiuall daies kneeling at the communion Surplesses Tippets and square capps the ring in marriage and such like This being so what an old house hath this minister brought vpon his owne head neuer did old Elderton so tickle the Iesuits with gentle iyrks as Sr. Thomas hath prouided roddes for the runnigate of Rascall for if he inferre against our ceremonyes as he doth because they were instituted since Christ though very auncient that they be rotten ragges of the newe religion what shall become of their ceremonies which either be borrowed from vs or of far later date what can they be els but pild patches of Protestanisme and rusty raggs of the reformed congregation nay what must their communion booke it self be neuer heard of in the whole world till the late daies of king Edward the sixt and drawen from our Portesse and masse bookes as the thing it self speaketh and their Geneua Gospellers often cast in their teeth Was euer braue Ministers wittes so misledde by I knowe not what night ghoste or colepixen as to say that in one place with good grace which in an other turneth him to great shame and disgrace where is nowe Sr. Thomas and how beates his pulse are ceremonies instituted since the tyme of Christ and and his Apostles rotten ragges or no if not why is he so hotte on foot to persecute them so eagerly and intertaineth them with such homely termes if they be rotten ragges as here he saith how can he defend the English congregation that ruffleth in such raggs or himself that disputeth for the authority of the Church in that case or with what face can he euer looke vpon the Geneua generation of the mocking Martinists Certainly were he not habituated to chopping of faiths and chaunging of religion and that careles contempt had armed him to disgest any disgrace these newes were able to bring the panges of death but he that hath swallowed down mil-stones wil neuer make bones at such small choking oisters How his Regiment of the Bels bookes contrary one to an other Church written against Puritanes agreeth with The triall of the newe religion published against Papists or this with that be curious points of scrupulosity Bell careth neither for contradiction nor conscience but only seeketh the glory of God and the aduauncement of that Gospell which for the tyme present and duringe the same reuelation he firmely beleueth to be the euerlastinge truth But to runne ouer some of his chapters a little more in particular Bels XVII Chapter Of the antiquitie of Popish masse and the partes thereof THe minister very profoundly scoffeth both at other parts of the Masse and also at these following writing thus Gregory added the Kyrie eleyson Telesphorus Gloria in excelsi is Deo Gelasius the collects Hieronymus the
is a fundamentall point of religion Yf our Sauiour Chrisâ— constituting Simon head of the Church chaunged his name and called him Peter what inconuenience Ioan. 1. v. 42. Math. 16. v. 18. or absurdity is it that the Pope assumpted to that dignity should imitate the same and make choice of some one of his predecessors names thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ Bell himself did but Apostate from his religion and Priesthood and he had straight a newe name M. Thomson for sooth the Queenes pensioner and yet is he carping and cauillinge at chaunginge of names vpon far better grounde and reason Bels XXII Chapter Of the Paschall torche THis chapter of his is directed against the auncient and laudable ceremony of the Pasâ—chall torch into which vpon Easter eue be inserted fiue hallowed graines of frankincense crosse-wise to signify vnto good people how our Sauiour Christ at that tyme rose from death with his fiue wounds and appeared sundry tymes for representation whereof it is lighted at certaine tymes and vpon Ascension day at the Gospell after the Ascension of our Sauiour into heauen is readd that taper is put forth and not any more vsed What is there in this ceremony that may offend any that loue Christ and desire to remember the benefits which he hath bestowed vpon vs But it was inuented first saith Bell by Pope Sozimuâ— almost twelue hundred years agoe what then the more auncient it be the more venerable also it is and therefore little doth it become his ministershippe so lightly to contemne it especially himself graunting as hath bene said that the Church hath power to ordaine ceremonies and being himself a member of that congregation which had the first beginninge more then a thousand years after Bels XXIII Chapter Of the Popish Pax and mysteries thereof IN this chapter he is out of charity and all peace with the ceremony of the Pax giuen in Masse a little before the sacred communion both to signify and also to putte good people in minde that none ought to approache vnto that heauenly banquett but with peace of mind and charity towards God and their neighbour which ceremony as it is holy and good so haue I heard it much liked of some Protestants The institution thereof Bell referreth vnto Pope Innocentius the first who liued according to his owne account in this place twelue hundred years agoe and therefore the more to be esteemed But the principall thing that disgusteth the minister is for that the Pax is not giuen in a Masse for the dead the reason whereof as he saith Durandus assigneth for that Lib. 4. cap. 53. the dead are not nowe in the troubles of this world but rest hence forth in the Lord. At which reason as ridiculous the ridiculous minister maketh himself much sport For if the with holdinge of the Pax quoth he doth signify their rest in the Lord then doubtlesse is the Masse idolatricall which is offered for their purgation Againe if the soules be in Purgatory and so stand in neede of the Masse then is their ceremony false and phantasticall which signifieth them to be at rest To this fearfull and horned argument of his I answear that the Soules in Purgatory be in muâ—uall peace and charity one with an other and without all fear of falling from that happy state and this signifieth the withoulding of the Pax or kisse of peace in a masse for the dead yet are they not in rest from those torments which the iustice of God inflicteth vpon them for their former synnes and so we pray for their rest in this kinde and offer vp the sacred hoast for their purgation and release from those paines What is now become of his dilemmaticall argument the hornes haue missed vs and be runne into his owne sides The rest of his chapter is the degorging of his malice against religioê° men not worth the answearing Some thinge notwithstanding he may heare hereafter if God send life and meanes Bels XXIIII Chapter Of the Popes Bulles HEre he talketh of the Popes Buls which as he saith began to be sealed with leade in the yeare seauen hundred seauenty two is not this a waighty point of diuinity meete for such a Rabbin as Bell and what if they had neuer bene so sealed with leade at all but with waxe only The poore man lacketh matter when he maketh his wittes to worke vpon so meane a subiect Bels XXV Chapter Of the Popish Agnus Dei. THE LII VNTRVTH HIs fiue and twentyth chapter talketh much against Agnus Dei though he confesseth that he can not finde out their originall which is noâ— smal maruail for in his Suruey he promised liuely Suruey â—pis Dedicat to discouer when where and by whom and vpon what occasion all Popishe errors heresies and superstitions hauâ— crept into the Church and yet in the same booke he intreated of Agnus Dei from whence he hath borrowed Suruey pag. 492. what here he writeth but telleth not when nor by whom nor vpon what occasion they crept into the Church and in this place although he graunteth franckly that he is ignorante of the first author yet he affirmeth confidently that they began of late yeares The Church of God quoth he was aboue a thousand two hundred yeares without the vse or knowledge of this Agnus Dei. And he noteth the tyme in the margent of the first beginning thereof thus Ann. Dom. 1247. that is in the year of Christ a thousand two hundred fourty and seauen and his followers if any he hath may securely beleue him for though he neither proueth what he saith and beside confesseth that he readeth not who was the author yet he assureth all his good people that they be of no greater antiquity then he affirmeth Where he had it or howe he knoweth so much that â—â—ttle importeth they must captiuate their vnâ—erstandinge and thinke that he may haue reaâ—â—n for what he saith though none of them can â—â—e it Thus Bell like an other Pythagoras may preache â—â— his owne disciples but he must giue vs leaue to â—â—kamin his Ministership where he founde this â—â—octrine which here he deliuereth Verily â—ood reader no where els but in his owne â—inge storehouse A shamelesse vntruth it is â—nd contrary to the knowledge of his owne concience For the booke of the Sodality which â—e quoteth twice in this chapter not only brinâ—ech very good reason to shewe that it is passing Lib. 4. cap. 13. â—uncient as instituted in the first springe of Chriâ—tian religion but also in particular noteth how Pope Leo the third about eight hundred yeares â—goe bestowed an Agnus Dei vpon the Emperour Charles the great The auncient booke also called Ordo Romanus â—he author whereof that did gather it together Baronius affirmeth the more constant opinion to Tomo 8. anno Christi 693. â—e that it was Gelasius the Pope who liued about â—n eleauen
consisting almost of fiue and twenty leaues in quarto gathered only eight and fifty vntruthes and not past some fiue or sixe contradictions If the winde be gotte againe into that corner no remedy but I must beare of his storme with the cloake of patience hopinge that the good reader will consider how as I was not bound to meddle with his Pamphlet at all so it was also at my choice to leaue what I listed and take what I pleased especially making open profession of this my course taken therein and haue not any way abused the good Reader as Bell hath who in his Funeral doth make the world beleue that he hath wholy answeared my Forerunner consisting only of fower sheetes of paper and yet omitteth many notable and principall points as I noted in the Dolefull knell as for Pag. 61. example where his congregation is challenged by me to haue bene vnknowen for many hundred years together as they are inforced to confesse our Church all that while bearinge saile in the sight of the world and also charged to maintayne the heresies of Aerius Vigilantius and to take part with Iulian the Apostata and Turkishe Mahumetans to all which troublsom obiections he maketh silence to giue the solution The irreconciliable dissensions likewise of the Protestants in Germaeny and the endles brawles of our MiniÌ„sters at home not in triuiall toies but in matters of maine moment and importance beinge vpon iust occasion sett before him he fayneth himself blinde and will not see any more then pleaseth himself and the better to cloake this his dealinge he hath peruerted the whole order chopping and chaunginge all thinges as best serueth for the concealing of his treachery as in the foresaid In the Preface a little before the ende booke is handled But as for me albeit I haue not taken vpon me any intiere reply yet shall the good Reader finde euery chapter examined in order no one omitted and not much worth the speaking of to be lette passe so that in very truth it may serue for a iust confutation An other thinge also Bell is to vnderstand viz that he hath entred into an obligation of all losse of creditte for euer if he can be conuinced guilty of one only vntruth Be not these his owne words breathing out nothing els but an argument of a timorous conscience and vpright dealing to the commendation of his doctrine and winninge popular applause and likinge And my proceedings Motiues pag. 17. quoth he throughout this whole treatise shall be such and so sincere as if I can be conuinced by the aduersary either to alleadge any writer corruptly or to quote any place guilefully or to charge any author falsely I will neuer require credit at the Readers hand neither in this worke nor in any other that I shall publishe at any tyme hereafter of which promise he maketh also mention in his Downefall This being so can Bell iustly complayne if his In the Preface bookes be not wholy answeared when as one only certaine corruption or vntrue charge of any author proued against him doth cassiere his creditt and giue him his deaths wound or with what face can he iustly complayne when as in this Treatise not one or two but almost therscore of his vntruths be displayed or how can he denie all his reputation to be loste and his creditte crackt for euer VVill he say that he is not truly charged and pleade still for his innocency and sincerity in proceedinge So he may I graunt but whether truly or no that I remitte to the sequele desiring the good Reader in he meane tyme only to pervse ouer the xx xxv xxvj and xxvij vntruthâ—s and if he sindeth not that he hath alleadged writers corruptly quoted Iosephus Angles guilefully and charged authors falsly then a Gods name lett him be still liked and loued still culled and imbraced for the stoute champion and sure pillar of the congregation But if triall shall teache him that he hath forfeited his obligation no reason or conscience but the condition should be performed Thus much touching my self Concerning Bell and his Pamphlett two things occurre worthy of consideration The first is that as his Pamphlets called The hunting of the Romishe Foxe his woefull cry c. be either wholy or principally borrowed from his other bookes though a newe title and an other manner of order and methode may cause the Reader to thinke it otherwise and thereby to haue him in admiration for his abundant matter and flowinge inuention so this his Triall of the new religion will be found vpon triall to be nothing els but old patches and pieces of his former workes especially of his Suruey and only stitched together and botched vp after a new fashion For I assure the good Reader except it be the first chapter entreatinge Of the Popes name not only all the rest and that in many places almost verbatim is drawen from his Suruey and his other bookes but also the very Epistle dedicatory it self such a rare iewell hath he presented to his Patrones VVhether this be so or no lett vs briefly runne ouer the particulars His Epistle dedicatory is taken from his Suruey pag. 341. 342. except a very flewe lines and the recapitulation which he hath annexed to the ende of the chapters following after Of the first chapter I haue already spoken The second chapter Of the Popes superroiall power is borrowed from his Suruey pag. 189. where his eight arguments against the supreame spirituall iurisdiction of the Pope be contayned His third chapter Of the marriage of Priests c. consisting of fiue paragraffes is conueyed from the same booke of his Suruey The first paragraffe is found pag. 216. The second pag. 224. pag. 233. and 234. and 228. The third pag. 267. and 269. The fourth pag. 268. and 269. and that which he sayeth of Aeneas Syluius or Pius the second is in his woefull cry pag. 25. and lastly that which he bringeth of S. Gregory c. cometh from his Suruey pag. 222. His fift paragraffe is nothing els but a recitall or recapitulation of the whole chapter which fashion he obserueth also in his other chapters to make perhappes the bulke the bigger for the greater commendation of his labours The fourth chapter Of Pardons is fetched partly from his Suruey pag. 278. 279. and wholy from his wofull crye pag. 17. and 18. The fist chapter Of Purgatory taketh his first Originall from his Motiues pag. 3. 4. and 5. where the authority of Roffensis is spunne out at length and also from his Suruay pag. 297. His sixt chapter Of Auricular confession is deriued from the same Suruay pag. 501. and 502. And partly from the same sincke partly from the puddles of his Downefall stewe the principall contents of his seauenth chapter which is Of veniall sinnes See his Suruey pag. 381. 382. and Downfall pag. 383. His eight chapter Of the Popes fayth as touching the former part he tooke from
a man of his profession charge vs with so strange paradoxicall and blasphemous an assertion and so iniurious to the sacred bloud of the Redeemer of the whole world and that both of men and women without recoilinge of Conscience we denye what he saith how doth he proue what so boldly he affirmeth Postellus the Iesuit quoth he teacheth this execrable dnctrine which he proueth out of the Iesuits Cathechisme That Postellus was one of that order is more then I doe knowe or more then I list yet to beleue vntill I see better prooffes but yf he were he was no other then such a religious man as Luther was that ranne out of his cloister to lay the foundation of the Gospell I finde him in the Indice of the Councell of Trent commonly annexed thereunto enrolde for an heretike and so discharged from vs albeit I can hardly beleue that euer he could be so madde as to broach any such ridiculous sensles and blasphemous doctrine To iustify this of Postellus Mr. Rogers voucheth the Iesuits Catachisme that is a most scandalous and slaunderous libel made by one Pasquiere a French heretike in disgrace of that renowmed order as he knoweth full well when he citeth out of the same Catachisme two infamous verses tendinge deepely to the Pag. 187. touch of their liues which none so simple to thinke that they would publishe of themselues They are so far from being the authors of that filthie and hereticall booke that one Richeome a learned man of that Society hath sette forth a confutation thereof Should a Catholike compose a like treatise bearinge title The Church of Englands Catechisme fraught with abhominable and most odious opinions and such in truth as they vtterly detest and should I produce out of it most loathsom stuffe against them in disgracè of their religion would he not condemne both the author for a monster of the world and me for an extreame malitious slaunderer to presse them with any such damnable testimony I leaue the application to himself Pag. 17. He condemneth it in vs as an error and dreame that Christ descended downe into hell to deliuer the Soules of our forefathers and that most iniuriously for to omitte what may be brought out of sacred scripture we can not be condemned herein but the auncient fathers must beare vs company and that by the testimony of our aduersaries The fable quoth Casuin of a place vnder the 2. Instit. cap. 16. §. 9. ground called Limbus albeit it hath greate authors yet it is nothing els then a fable Sutcliffe confesseth that S. Hierom and other fathers beleued that Lib. 1. de Purgato cap. 4. there was a simbus patrum before the comming of Christ But he addeth that they affirmed it rather scholasticaliy then dogmatically which yet he neither doth nor can proue we take what he graunteth of their beleuinge the other we deny Willet also can not gainesay the same We confesse In his sâ—nopsis of the editioÌ„ 1600. pag. 353. quoth he that the fathers for the most part of them to haue bene in this error To conclude this doctrine is taught by the church of Englande when as in the Geneua Psalms allowed and authorized by receiued custome amongest them this article of the Crede He descended into hell is turned thus into meeter His soule did after this discende into the lower parts To them that longe in darkenes were the true light of their harts By what warrant therfore Mr. Rogers expoundeth them here to the contrary I know not him selfe can best tell Pag. 23. many Papistes quoth he and namely the Franciscans blushe not to say that S. Francis is the Holy Ghost Mr. Rogers blusheth not notoriously to iniury vs with the imputation of so blasphemous an assertion He quoteth in the margent for prooffe the Alcaron of the Franciscans a most shamelesse and scurrilous booke sett out by modern heretikes against that worthy and religious order It seemeth he bestoweth much of his tyme in such spirituall books as these and willingly entertaineth such witnes against vs as the Scribes and Phariseis did against Christ vntill he dischargeth himself better this iniurious and blasphemous vntruth must ly vpon him self Pag. 29. Speaking of our behauiour to the scriptures he Antidot euang in Luc. 16. p. 528. saith To the same purpose but more blasphemously Stapleton saith as the Iewes were to beleue Christ so are we simply and in euery thinge to beleue the Church of Rome whether it teacheth truth or errors He fathereth a grosse vntruth vpon Stapleton his words be these Certum est c. It is certayne that the Iewes ought to haue obeâ—ed Christ so far forth as he gaue testimony to the truth but whether he did that or no belonged not to the Iewes to make any doubt of but simply to beleue Wherefore as the Iewes ought to haue beleued Christ so ought we simply to beleue the Churche not verily whether Note these wordes against Mr. Rogers it teacheth true thinges or not but whether that be certayne to vs or not We ought not to doubt but as the father sending Christ coÌ„maunding him to be heard so Christ sending his church and commaunding that to be heard hath by his wisdom disposed that without all daunger of errour as well the Churche should be heard of vs as Christ of the Iewes True therefore it is not that Stapleton saith we are simply and in euery thinge to beleue the Church whether it teacheth truth or errors for he affirmeth the contrary and his words contayne not any impious or absurd doctrine though Mr. Rogers by ouerlashing and not reciting his wordes truly would make him to speake both impiously and falsely Pag. 49. He taxeth vs for teachinge free will and these words he citeth as out of the Councell of Trent Man Ses 6. cap. 1. hath free will to performe euen spirituall and heauenly thinges VVhat error can this be when straight after Mr. Rogers setteth downe this proposition Man may performe and do good works when he is preuented by the grace of Christ and renued by the Holy Ghost But he will say that the Councell of Trent teacheth that good workes may be done without the grace of Christ and therefore he citeth this doctrine of ours as erroneous and contrary to a former proposition of his which is this Man can not do any good worke that good is and godly being not yet regenerate But herein he doth slaunder the Councell of Trent In the very place by him quoted it rather hath the contrary and in the first Canon of that Session most plainely which is this Yfany shall say that a man is iustified before Ses 6. can 1. God by his workes which are done either by the force of humane nature or the doctrine of the lawe without diuine grace by Iesus Christ be he accursed Iudge nowe gentle Reader whether Mr. Rogers hath dealt truly with vs and the Councell of Trent or
to imploy his tyme so badly as with the touch of his creditt and perill of his owne soule to retale the vntruths of such grosse merchants In his fourth page thus he writeth Yea Arias Montanus a chief Papist in his Hebrew bible writeth in the forefromt and principall leaf of the booke There are added saith he in this edition the bookes written in Greeke which the Catholike Church following the Canon of the Hebrewes reckoneth amongest the Apocrypha The true sence of Arias Montanus words is corrupted either by Mr. Vdall or some other from whom he had them by foysting in diuers of their owne That learned man in the edition of the Antuerpiae ex osficina Christoph Plant. 1584. Hebrue Bible with the latin interlineall interpretation in the title page saith There are adioyned to this edition the bookes written in Greeke which are called Apocrypha He saith not they be Apocrypha but that they are so called by some that is the Iewes who exclude them from their Hebrue Canon which he had there sett◠forth That other addition viz which the Catholike Church following the Canon of the Hebrues reckoneth amongest the Apocrypha vpon which the force of his charge dependeth are not in Arias Montanus where Mr. Vdall had them himself best knoweth In fift page he writeth thus The Councell of Laodicea assured by a generall Councell in Trullo did sett downe the same Canon of the script urs Can. 59. which both the old Church had and our Church houldeth and commaundeth Ne aliqui c. that none besides be read and receiued in to authority How many things of note are comprised in these fewe lines against Mr. Vdall First he seemeth greatly to reuerence these two Councels which yet is but a copy of his countenance to delude the ignorant Reader for I doe not thinke that he will stande either to the one or the other though content he is to presse vs with their authority For example the Councell of Loadicea commaundeth Chrisme to be receiued after Can. 48. Can. 50. Baptisme and that the fast of lent be obserued neither of which I am sure pleaseth Mr. Vdall Likewise the Councell of Constantinople holden in Trullo alloweth of images and their veneration when it calleth them imagines venerabiles venerable images which I make no doubt nothing pleaseth his tast The same Councell forbiddeth Can 82. Can. 6. Can. 58. Bishoppes Priests Deacons and Subdeacons to marry wiues after taking of Orders and commaundeth Bishoppes not to dwell with their wiues which they marryed before they entered into the higher Orders of the Clergy which seuerity of theirs must vtterly dislike him as being in his opinion contrary to the word of God Secondly this Councell of Constantinople in Trullo is of no authority as in which the Pope neither by him self nor by his Legates was present and Pope Sergius who then liued Lib. de sex aetatibus in Iustiniano did disanulle that erraticall Synode as venerable Bede writetht with what conscience then can Mr. Vdal call that agenerall Councell and vrge the authority thereof as authenticall when as not only we but also the Protestants vtterly reiect it albeit in this point we for our parts see no cause to refuse it Thirdly true it is not that the Councell of Laodicea setteth downe the same Canon of the scriptures which the Church of England alloweth for the Apocalypse or Reuelation of S. Iohn is omitted Fourthly this Councell forbiddeth the readinge of others not there expressed yet the Church of England readeth the histories of Iudith and Toby in their publike assemblies which Mr. Vdall I suppose will hardly shewe howe it agreeth with the decree of that Councell Fiftly he hath corrupted the Councell by addinge somwhatof his owne for these words and receiued into authority be not there found VVould any euer haue thought that so many things could haue bene notedagainst him in so small a sentence If Mr. Vdall hath viewed the Originall hardly can he be excused from malice yf he hath not let him beshrewe their fingers vpon whose creditt he committed them to writinge In the same fift page he maketh vs to allowe the fourth booke of Esdras most vntruly and that contrary to his owne knowledge when as in the second page he confesseth that we account both the third and fourth of Esdras for Apocrypha Page 51. To eneruat the force of generall Councels thus he writeth Bellarmine reiecteth wholy seauen generall Lib. 1. de Concil cap. 6. and not lib. 10. cap. 60. as Mr. Vdal quoteth it Councels That learned Prelate is iniuriousoy intreated for who would not thinke that Mr. Vdall spake of lawfull and true generall Councels as though such were reiected by Bellarmine which is nothing so for he speaketh of certaine detestable conuenticles assembled by the Arrians and other like perfidious heretikes which they called generall Primum generale c. The first general Councell saith Bellarmine in the opinion of the Arrians which is reiected is the Councell of Antioch c. Ys these be detested by Protestants also for vnlawfull and wicked why is Cardinall Bellarmine singled out as though he alone refused them or the matter so cunningly deliuered as though they were reuerenced by Mr. Vdall and Protestants for lawfull generall Councels This is not to deale sincerly and to seeke truth with a pure and vpright heart vnlesse he be so carelesse as to receiue all vpon the report of others which yet can not wholy be excused Thus much shall serue at this tyme for by Gods asistance I intend hereafter more to lay open the manifould maladies of his treatise and to shewe with what weake engines he laboureth to vndermine the impregnable grounds of the Catholike Churche God graunte that the happy newes of his conuersion may crosse these my designements wherof I see no cause to dispaire if truly zeale of religion and desire of saluation which so much he would seme to thirst after hath embouldened him being a lay man to launch into the depth of these mysticall matters Let him not rely too much vnto those from whō he receiueth the substāce of that he writeth least together with the losse of his reputation he incurre also the daunger of eternall damnation and yf vpon this small warning he findeth himself to haue bene deceiued wisdom would he should more carefully looke how he trusteth where he hath bene abused with greater diligence both to examine his owne writers and also to reade our namely Cardinall Bellarmine where he shall finde the most of his obiections answeared as the Catholique author of that letter which he hath putte downe in his booke truly enformeth him To which that giueth no satisfaction alleadged by Mr. Vdall for answeare to witt that Bellarmins reasons are by the learned of his side sufficiently handled and replied vnto when as the most of the arguments in his booke be answeared by Bellarmine and nothinge doe I finde brought by Mr.
Vdal to insringe his solutions which giueth me iust cause to suspect that he is with the preconceipted sincerity of his owne doctors carryed away into error and so looketh little into the Originals which if he did he could not but finde that which he pretendeth to seeke for if he shutte not his eies against the truth as he professeth he will not VVhich that he may doe I shall not forgett to cōmend him to his mercy who desireth not the death of a sinner but that all should com to the knowledg of his name But yf it shall sal out that he will stil proceede forward in his fourmer course yet I would wishe him in writinge to abstayne from all biting and bitter words which somtyme he breaketh into that the quarrell of God may not he prosecuted like the quarrels of this world but with that modesty which becometh the prosessors of diuinity and religion And for my part sory I am that Bell hath so far giuen the raynes to his passion as with such virulent termes and insupportable insolency to cast forth his gantlet of defiance and to insult against the whole Church of God which hath made my stile before in the Preface more stirring and quicke then otherwise I would or thought conuenient least we might be condemned of cowardize or seare to the preiudice of truth which so often and so opprobriously he obiecteth against vs. Thus much of these matters now it remaineth to encounter Bell and to examin and make triall what substantiall stuffe is contayned in his Triall of the newe religion B. C. BELS TRIAL EXAMINED CENSVRED AND REFVTED The Proeme ENtending to note the principall vntruthes of Bels Pamphlet the principall part and fundamentall substance thereof I haue thought goode to take my worke orderly before me first to salute his Epistle and see what holsome stuffe he presenteth in that to his Patrones Bells Epistle Dedicatory THE 1. VNTRVTH THE Minister standeth vppon coales till his fingers be at worke and his penne busied about his harts delight and therfore not to loose any time hefalleth roundly to the matter presenting his patrons with a tricke of his occupation in his very first entrance His wordes be these The visible church quoth he as writeth Egesippus Egesip apud Eusebium host lib. 3. cap. 32. remayned a virgin free from all heresies and corruptions during the lise of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuinge But after the death of the Apostles sayth he errors by litle and litle crept into the church as into a voyd and desert house This assertion is dolefull ynoughe and yet very profitable against all Popish Recusants of our time as who are not ashamed impudently to auouch that after so many hundred yeares from Christes ascension there hath bene no error at all in their Romish Babilon This collection will proue dolefull ynough to him selfe and not very profitable to the congregation by that time we haue sifted his words and examined the authoritye alleadged for it is powdreed with lies and iugling tricks thicke and three-sould For first if he meaneth any such error as may stand with the integritie of the Catholike faith most false it is that we deny any such error may creepe into the Church for we willingly confesse that Papias S. Ireneus and some others held the error of the Chiliastes as him selfe mentioneth straight after that S. Ciprian and diuers others with him were carryed a way in to the error of rebaptization but yet notwithstandinge these their errors they were true members of the Catholicke church seing that in questions newly springing vp error may be incurred but not allwayes heresy which importeth not only an error in the vnderstandinge but also malice and obstinacie in the will by contemninge the Church her decree and determination But if by error he meaneth heresie as no question he doth both because he saith that during the liues of the Apostles the Church was free from all heresies and corruptios but after their death error by litle and litle crept in and also for that he termeth our Church Romish Babilon or as he speaketh in his Suruey where he handleth the very same matter whorish Babylon by which Page 342. wordes it is plaine that he meaneth hereticall errors for such only maketh our Church Babylon and to forsake her true spouse Christ and to comit spirituall fornication by cleauing to newe damnable and hereticall opinions and lastly for that otherwise he proueth nothing against vs the scope of his booke being to shewe that our religion is not old but newe as being far different from the pure faith of the Apostles This then being his meaning most false it is I say that any such errors crept into the Church I meane with the corruption of the Churches sincere doctrine though I willingly graunt that diuers of the Church haue by heresie falne from true doctrine as namely the minister him selfe eyther in the Apostles time or shall doe vntill the worldes end and that by the singular prouidence of Christ who promised that hell gates should not preuayle Math. 16. against his Church and many like places to that purpose might be alledged But what say we to the authoritye of Egesippus who liued straight after the Apostles cited by Bell for iustification of that he affirmed Nothing els but that he belieth both Egesippus and also Eusebius whome he quoteth in the third booke of his history cap. 32. as the relator of those wordes of Egesippus Reade the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The minister was not content to Bels epistle dedicatorie borrowed frō his suruey pag. 341. 342. present his Patrons with a cast paragraffe of his Suruey makinge it the begininge of his Epistle for almost two pages together but he must also abuse both them and others with a notorious vntruth of his owne fatheringe that vppon Eusebius which is not there to be found Neyther can this dealing of his proceede from other roote then meere malice for immediatly after this sentence cited out of Eusebius in the 32. chapter of his third booke he produceth out of the 33. chapter of the same booke how Papias and Ireneus were infected with the error of the Chiliastes and that very truly which sheweth that he perused the place And in his Suruey the foresayd Pag 341. 342. places be found in like manner alleadged the one truely and the other most falsely Can this procedinge of his stewe from any other sinke then the filthy puddle of his owne corrupt conscience Beside this who knoweth not acquainted any thinge in antiquitie that Simon Magus set his heresie abroach in the Apostles time and before the death of S. Peter as Eusebius recounteth whose Lib. 2. hist cap. 12. death was long before the death of S. Iohn
with this notable vntruth The Popes pardon quoth he is a rotten ragge of the new religion brought into the churche after a 1300. yeares by Pope Bonifacius the eighte This very tale he hath tolde vs diuers times before and therefore the more reason I haue to challenge it for a rotten ly of the Ragge-maister of Raicall That it is suche a one I haue proued in the foresayd Dolefull knelle both by the testimony of Pag. 52. 53. c. other catholicke writers and also of Kemnitius the Lutherance of Germany and Perkins the Puritane of Englande his deare brothers in the Lord. And to say somthing in this place I will adde one testimony more and it shalle be of our mortall enemyes the VValdenses called also Pauperes de Lugduno Who appeared to the world about the yeare 1270. as testifieth Claudius Cussordius and Libro contra waldenses Lib. de heresibus 4. parte Examinis pag. 375. Guido one of whose heresies was against the Popes pardons as is moste certayne and Kemnitius confesseth whiche argueth that pardons were long in vse before the yeare 1300. and therefore be it knowen to Bell that he hath often runge out a notorious vntruth Bels V. Chapter Of Popishe Purgatorie THE XXII VNTRVTHE IN this chapter after he hath disputed against purgatory with the authority of Roffensis of which els where I entend to speake more he cometh to his recapitulation and saith Secondly that the church of Rome beleeued it not that is purgatory for the space of 250. yeares after which time it encreased by litle and litle This either he meaneth is gathered out of the testimony of Roffensis that is not true for nothing doth Roffensis speake of 250. yeares or deny that Purgatrory was alwaies beleeued in the church although he confesseth that the doctrine thereof was not generally so well knowen as now it is which is farre different from this proposition Purgatory was not beleeued of the church of Rome for the speace of 250. yeares after Christ Or els he affirmeth of himselfe that Purgatory was not beleued vntil that time which I make no doubt but it is his meaning for as muche as he teacheth the same thinge in other of his bookes and then I must be so bould to tell him that it is also a manifest vntruth as I haue proued against him in the Dolefulle knelle out of S. Denis S. Pauls scholler Pag. 55. 56. and Tertullian yea and to his vtter confusion conuinced out of himselfe in this place I wille adde the testimony of his brother Perkins Who in his Problem confesseth that Purgatory in the church was first receiued by Tertullian the Montanist Verbo Purgatorium pag. 185. wherein is one open vntruth to witt that he was the first for he onely affirmeth it but proueth it not and no marueil when he can not seing most certaine it is that it came from the Apostles Non Hom. 69. ad populum Praier for the doade commeth from the Apostles temere c. Not without cause saith S. Chrysostome these thinges were ordained of the Apostles that in the dreadfull mysteryes commemoration should be made of the dead for they knowe that thereby much gaine doth come vnto them and much profitte Much more to the same purpose might be produced An other vntruth he hath but more secretly conueyed vz that the doctrine of purgatory is a braunche of Montanisme which is moste false none euer of antiquity notinge that in Tertullian for any erroneous doctrine which no question they would had they reputed that of like quality with the other Bell for that great skille which he hath in auncient monuments and great dexterity in discouering the origine of Popery whereof Suruey epi stle Dedicatorie he vaunteth to the solace of his soule shall do well to iustify these two pointes of his precise brother or if his leisure serue him not for so much at least let him defend himself from lyinge when as Tertullian by the testimony of Perkins confesseth Purgatory who was dead before the yeare two hundred and fiftye Here the iudicious reader may also note how the minister contradicteth himself In his Suruaye intreatinge of Purgatory he sayeth Thus by litle and Bel cōtradicteth him solse litle it increased till the late Bishoppes of Rome made it an article of Popishe fayth Where in the margent he noteth the time thus In the yeare of our Lord 250. Heere he sayth that the church of Rome beleued it not for the space of 250. yeares after which as he telleth vs it encreased by litle and litle and so in this place he maketh the seede of Purgatory not to haue been sowen before the yeare 250 and after ward to haue encreased till it came to perfection there he affirmeth that the seede was sowen before and encreased by litle and litle vntille it became ripe and perfect Popery which was in the yeare 250 and so Purgatory was sowen not sowen growen and not growen an article of fayth and not an article of faith in the same one yeare 250. I will not deny but the minister hath som skill in botching together of ould endes of diuinity gathered out of the ragge markett of Caluin such like Ceneua-merchants yet I feare me it will be to hard for him so to cobble the sayings together that the flawe of a contradiction appeareth not THE XXIII VNTRVTH IN the same place he writeth thus Fistly that the Primitiue Church was neuer acquainted with the Popes pardons nor yet with his counterfette and forged purgatory A notable vntruth for not to speake of pardons but of purgatory was it not the Primitiue churche which beleeued purgatory when as himself confesseth that it was made an article of Popishe fayth in the yeare 250. Suruey pag. 297 Lib. 2. cap. 2. pag. 3. at what time all the Popes were martyred for Christ and in his Funerall he acknowledgeth the first thirty for godly men saying that both they and diuers others taught the same doctrine which S. Peter had done afore them and most certaine that one of these thirty liued in the yeare 250. and so I trowe they were of the Primitiue Churche The Minister is full of distinctions and his braine a shoppe of solutions hauing many I sayes for the answear of any obiection yet it is to be feared that no deuise will free him from a gorsse vntruth affirming here that the Primitiue Church was not acquainted with Purgatory and yet teaching in his Suruey that Purgatory was made an article of fiath by the late Popes of Rome in the yeare 250. I lett passe how purgatory must by his owne cōfession be Apostolicall doctrine when it was taught by those Popes which he graunteth to haue holden the faith of S. Peter as I haue vrged against him in the Dolefull Knell I omitt also how falsely and ridiculously he calleth the Popes that liued 1450 yeares ago the late Popes of Rome veryly it
no such rule of fayth in moderne Canonists adding notwithstanding that where obstinacy possesseth not the will but true obedience to the Church remayneth error may be incurred by humane infirmity negligence obscurity of the matter or the determination of the Church being not yet giuen or not knowen but by no meanes heresy albeit the thing it self may be contrary to fayth or good manners Thus much briefely for their excuse but how the minister can be defended is without the conceipt of all common capacitie I might add for a fourth vntruth how both here and in his Suruey he maketh Iosephus also to mention Rhenanus of whom he speaketh nothing at all But I haue done sufficiently for this Chapter let vs now see what followeth in the next Bels VII Chapter Of Popishe venial synnes THE XXVIII VNTRVTH COncerning his seuenth chapter wherein he disputeth of venial sinnes two things are to be noted before we come to his vntruthes The first is that all Catholick writers both old and new acknowledge and confesse some sinnes to be venial and not to deserue the euerlasting paine of hell fire as by and by shall more plentifully be proued The second is that there be two small things commonly called schole questions wherein diuers follow diuers opinions The first is whether venial sinnes be contrary to the commanundement or beside the commaundement som learned men houlding the one opinion and som embracing the other which is a curious quiddity disputable in scholes and nothing touching the hart of religion and besides none of these but willingly submitte them selues to the censure of the catholik Church and yet the minister as though it were some fundamental point noteth here very grauely out of Iosephus that the one opinion is now more common in the scholes then the other and out of that by maine dexterity of learning inferreth the mutability of our religion but he should haue done well to haue proued first that this concerned religion that is any point of fayth as he would haue it thoughte or els he sayth nothing to the purpose The second schole question though somwhat greater is from whence it cometh that som sinnes be mortal some venial whether from the nature of the sinnes them selues or from the mercy of God The common opinion most receiued and most sound is that some sinnes of their owne nature be small or venial others great and mortall Bishop Fisher and some fower other alleadged by Bell thincke that all sinnes of their owne nature be mortal that it proceedeth from the mercy of God that som be venial because he would not vpon diuers smaller synnes impose so great a punishment But not withstanding this small difference neither B. Fisher nor any of the others deny veniall sinnes as Bell and his consorts doth This being so let vs consider what a notable vntruth and that often rehearsed the minister offereth to the viewe of his readers when he sayth Almainus Durandus Gerson Baius and other famous Papists not able to answeare the reasons against veniall sinnes confesse the truth with the Bishop that euery sinne is mortall He doth cunningly abuse them in leauing out those wordes of it owne nature which ought to haue been added according to their opinion and he like wise doth adde in citing of Roffensis immediatly before doth not this dealing of his argue that he would haue his reader to thincke that these learned men denyed all veniall synnes which damnable doctrine of the Protestants they detest for example Bishop Fisher in his 22. article against Luther houldeth som synnes to be veniall that is such as take not away Gods grace Nec opinor te c. Neither doe I thincke saith Bishop Cont. Lâ— the um art 32. Fisher to Luther that thou wilt say but that a mortall synne so soone as it is committed banisheth grace from the soule and doth constitute the synner him self in the hatred of God and if a mortall synne doth take away Gods grace and not a veniall veryly it is manifest that there is no small difference betwixt a mortall and veniall synne Behould Roffensis teacheth som synnes to be veniall and that there is a greate difference betwixt a mortall and a veniall synne Of the same minde be the other though by his cunning handlinge he would make the to deny veniall synnes and to hould all mortall according to the new doctrine of the Protestants THE XXIX VNTRVTH AFter this vntruth immediately followeth an other Yea the Iesuit S. R. quoth he with the aduise of his best learned friends in his answeare to the downefall of Popery confesseth playnly and blusheth not thereat that the Church of Rome had not defined som synnes to be veniall vntill he dayes of pitts the fift and Gregory the thirtenth which was not fiftie yeares agoe In which words he blusheth neuer a whitt to slaunder that learned man and wholy to corrupt his meaning He saith not that the Church of Rome had not defined som synnes to be veniall vntill the dayes of pius the fift and Gregory the thirteenthe as this licentious cast-away corrupty fathereth vpon him for he knewe well that to beseue veniall synnes was an article long receiued before the times of those Popes but he affirmeth only that to hould veniall synnes to be only such by the mercy of God was censured and condemned by those Popes why did Sr. Thomas his sincerity cut a way these words by the mercy of God forsooth because that without lying and corruption he can obiect nothing against Catholick doctrine The same catholick writer noted him in the place cited by him selfe of two vntruths the one for calling B. Fisher the Pope canonized marty the other for stiling Gerson a Bishop neither of which be true but he slyly passeth ouer them as not knowing poore wretch what to say in his owne defence in to such straights doth this dominiring doctor driue him selfe by his talent of ouerlashinge THE XXX VNTRVTH STraight after this tricke of treachery he crieth out in the feruour of his soule O sweete Iesus what a world is this that silly foolishe Papists should be so bewitched as to thincke Popery the old religion and in that bitter pangue was deliuered of an other abominable ly for it followeth VV see it plainly confessed by our aduersaries that for the space of a thowsande fiue hundred and thre score years all synnes were deemed mortall Had not this minister renounced all modesty and true dealing neuer would he putt in print such palpable vntruths for no one Catholicke author can he name since Christ that denyed veniall synnes the ground of this vntruth is the precedent where he affirmed that the Church of Rome had not defined some synnes to be veniall vntill the dayes of Pius the fift Gregory the thirtebth which being most false as was there sayd it remayneth also that this can not be true which so bouldly here he maintayneth Many sentences of auncient fathers and other notable authors
of all Saintes and all the good thou doe and the punishement thou shalt suffer be to thee for remission of thy synnes for increase of grace and for the reward of eternall lise which words of Polanchus he doth prosecute with this lying glosse Lo the merits of Saints are ioint purchasers of saluation with Christs bloud and our workes procnre vs remission of our synnes increafe of grace and eternall glory An vntruth it is that the merits of Saints are ioynt purchasers of saluation with Christs bloud if he meane that the merits of Christ and his Saints doe alike auaile to saluation as he must meane or els he saith nothing for the merits of Christ are as I saied before the wellspring from whence all the merits of all mens actions doe proceede and they he for the infinit dignity of the person acceptable of them felues in the sight of his father but the merits of Saints are derieued from Gods grace by the merits of Christ and are not grateful in the eies of God but for his sacred merits and passion the merits therefore of Christ and his Saints may auaile vs for the obtayning of spirituall gists the merits of Christ as the principall cause the merits of Saints as dependent of his and the secondary cause And that God and his creatures may in this manner without any iniury to his name be ioyned together we learne out of sacred scripture Iacob Genes 48. v. 15. 16. desired God and his Angell to blesse his children The Israelites cryed out the sword of our Lord and Gedeon In Exodus we reade thus They beleeued Iud. 7. v. 20. Exod. 14. v. 31. 1. Timoth. v. 21. Act. 15. v. 28. our Lord and Moises his seruante S. Paul testified before Christ Iesus and the elect Angels And the Apostles doubted not to say It hath seemed good to the holy Ghost and to vs. If in these and such like speaches God and his creatures be ioyned together without being made ioynt purchasers for I trust Bell hath not the courage to vtter any such word but as the creator and the secondary cause in like manner may the merits of Christ and his Saints be conioyned as hath been sayed THE XLIIII VNTRVTH AFter a fitt of railing at this doctrine of the Catholique Church in praying to God by the merits of his Saints he saith No scripture no Councell no approued history was euer acquainted with this newly inuented heresy neuer knowne to the Church of Christ for the space of one thousand yeares and odde An vntruth it is that it is any heresy to pray to God by the merits of his Saints as the heretical minister bouldly afflrmeth but alleageth neither scripture Councell or father or approued history to giue credit to his assertion so much he presumeth vpon his owne authority Falsealso it is that it was neuer knowen for the space of a thousand yeares To proue one and the other against Bell In the old testament for so much as iust men then dying went not straight to heauen their raunsom being not paied as here I suppose according to the Catholique doctrine nor they ordinaryly knowing the praiers of the liuing therefore they did not in those tymes vse to pray vnto them formally saying S. Abraham pray for vs as we in the newe testament do yet did they pray vnto God by the merits of his seruaunts as we read in sundry places neither doth that auoid the argument which Bell answeareth in his Suruey viz that Pag. 318. not the merits of his Saints were vrged but his owne promise and couenant sett before him for The merits of holy men prescnted before God Psal 131. 3. Reg. 15. their merits also be remembred and not only the couenant of God for example Salomon prayeth to God by the merits of his father Dauid saying Remember o Lord Dauid and all his meekenes and a little after For Dauid thy seruant turne not away the face of thy Christ and in the booke of Kings we reade For Dauid our Lord God gaue him a candle in Israel that he might raise vp his sonne after him because that Dauid had done right in the eies of our Lord. S. Augustin relying vpon these such like sayings teacheth that the merits of his Saints may auayle vs in the sight of God Quest. 149. in Exodiâ— Admonemur cum merita nostra c. we are admonished quoth he that when our owne synnes do ly heauy vpon vs that we be not loued of God that we may be holpen with him by their merits whom God doth loue In the newe Testament we find the same doctrine confirmed The sicke man of the palsey was cured for their fayth which brought him to our Sauiour for the sacred text saith and Iesus seing Math. 9. v. 2. their fayth said to the sicke of the palsey haue a good hearâ— sonne thy synnes are sorgiuen thee Yf the fayth of hiâ— seruants liuing vpon earth and dayly offendinâ— him procured mercy to others how much morâ— may the burning charity of his Saints in heauen free from all daunger of synning obtayne for vâ— spirituall benefits at the hand of our heauenly father Much more might be brought but not necessary when as Perkins confesseth sufficient to ouerthrowe Bell for reprehending the auncient fathers as attributing to much vnto the intercession of Saints he citeth these words of S. Leo as offending Problem verbo Intercessio inuocatio c. in that kinde VVe beleue and trust that to obtaynâ— the mercy of God we shall alwaies be holpen by the praiers oâ— our speciall patrones that so much as we are kept down by our owne synnes so much we may be listed vp by the merits of the Apostles And yet Bell inuaigheth against this doctrine as blasphemous and more confidently then truly affirmeth that no scripture no Councell no father no approued history euer knewe it and that it was neuer knowen to the Church for the space of one thousand years and odde how truly how sincerely I referre me to the premisses THE XLV VNTRVTH I Must therfore conclude saith the Minister with this meuitable illation ergo Popishe inuocation of Saintes but a rotten ragge of the newe religion and to shewe â—ow new it is he quoteth in the margeÌ„t the yeare â—fter this manner that is in the yeare of our Lorde â—ne thousand fower hundred and seauen which An. Dom. 1407. â—s some two hundred yeares agoe But I may far â—etter inferre that for grosse vntruths and cunâ—ing lying he may be let loose to any of the Miâ—isterie what one of Bels dependants that reade â—he former wordes or any other not acquainted with his trickes would not veryly thinke that praying to Saints as it is vsed in the Catholique Church is not aboue two hundred years old as the tenor of his wordes import and yet I doe not thincke he will stande to that for yf he shoulde most certaine it is that it is a grosse and
custome as newly brought in and contrary to the practise of the Church or institution of Christ which is an argument that it is passing auncient and was neuer reputed for false doctrine or repugnarite to sacred scripture Bels XIIII Chapter Of Pope Martins dispensation for the brother to marry his naturall sister THE XLIX VNTRVTH SVch is Bels malice against the Pope that when better matter faileth he fetcheth lies out of the â—ard flint his words be these Pope Martin sayth Part. 3. tit 1. cap. 11. prope finem Antoninus the Popishe Archbishop and canonized Saint â—oke vpon him to bispense with one that he might marry his â—wne naturall sister A magnificall vntruth twice â— old before and shall againe if he haue any more â—ookes to publishe for his latter bookes be nothing els but certaine ragges drawen from the â—unghill of his former what he saith of Pope Martin is a notable vntruth as is apparante out of S. Antoninus owne wordes which for loue to sincerity he would not cite intierely in his Downfall where this knocker crept first foorth some he alleadged but so corruptly that hauing bene wel canuased for that his treacherie both in the Pag. 33. 34. c. Lib. 2. cap. 7. pag. 226. c. Forerunner and also in the Dolefull Knell and not knowing how to defend himself he hath for all that still intertayned the vntruth but wholy concealed the words for more sure dealing S. Antoninus his wordes be these hauing relation to others precedent which make also against Bell. Neuerthelesse it is found that Pope Martin the fift did dispense Part. 3. tit 1. cap. 11. with a certayne man who had contracted and consummated matrimony with a certayne naturall sister of her with whom he had committed fornication yet with great difficulty and because the matter was secret and the man not fitt for religion or to remoue into any other countrey and so scandall would haue followed of the diuorce if it had been made Pope Martin then dispensed not with a man to marry his owne natural sister but to remayne stille in marriage with her whose naturall sister before marriage he had carnally knowen this is so playne and perspicuous that the good reader can not but behould it and perceiue that the Minister had good reason not to alleage Antoninus words the more handsomly to conuay the vntruth Of this shamelesse dealing of his I haue in treated so plentifully in the Dolefull Knell Lib. 2. cap. 7. examining all the particular circumstances of Antoninus his discourse and answeared also what heâ— bringeth there out of Siluester Fumus Angelus Nauar and Caietan obiected also by him before in his Funerall that I take it for a vaine labour to intreate againe of the same matter Wherefore to proceede Bels XV. Chapter Of worshipping of Images THE L. VNTRVTH RVnning with his penne against the veneration giuen to sacred images he saith Yeâ— Gregory the great in his tyme sharply reproued the worshippâ— done to images albeit he disliked Serenus the good Bishop of Massilia for breaking the same in the Church Neither S. Gregory nor Serenus any thing help Bell and such I conomachall companions but both of them stande in mortall defiance against him S. Gregory Lib. 6. ep 5. seuerely reproued Serenus for his rashe breaking downe the images of the church attempting to doe that which as he saith neuer any Bishoppe had done before him Whereof I inferre that images in the Primatiue Church were in vse yea and kept in sacred places and consequently that our Englishe Protestans be coÌ„trary to venerable antiquitie that suffer not any such holy monumeÌ„ts in the Church out rase and deface them with all spight and cruelty contrary also to S. Gregory who reprehending Serenus though nothing so guilty would not I think haue spared Bell and his fraternity for their enormous impious proceeding herein Were I desirous to imitate the minister very handsomly might I come vpon him with a concludinge inference in this manner ergo this beating downe of images is a rotten ragge of the newe Caluinian religion borrowed from Iewes Mahometans and such misbeleeuing miscreants But S. Gregory saith Bell sharply reproued the worshippe done to images true it is but what kinde of worshippe was it The minister would haue the reader to thinke that it was the same which the Catholike Church alloweth and teacheth which is nothing so for it was passing far different for as much as S. Gregory allowed conuenient adoration as shal straight be said Cardinal Bellermin thincketh that this erroneous worship was giuen by certain new ChristiaÌ„s surely such were most likely to fall into that grosse sinne of whom it is not so much to be maruailed if accustomed before to idols they behaued themselfes in like maÌ„ner to wards sacred images and adored them for gods as in Paganisme they were taught practised Serenus vpoÌ„ this abhominable accideÌ„t moued with zeale but not according to knowledge ouerthre we those images which S. Gregory reproued in him for that he ought to haue instructed them reformed what was amisse and not so depely to haue scaÌ„dalized the Church with such a strange fact as S. Gregory in expresse wordes signifieth that he did and therfore aduiseth himafter due instruction giuen to the people to restore the images to ther former places This was the adoration which that holy Pope disliked VVhat adoratioÌ„ of images S. Gregorie disliked for that he denyed not all kind of veneration is most certayne for writing to one Ianuaring a Bishoppe about the image of the blessed virgin and the crosse which he willeth to be taken from the Synagogue of the Iewes where they had been putt he speaketh thus VVe exhort you in these words that the image and crosse be taken from thence with that Lib. 7. epis 5. veneration which is worthy And in an other place writing to one Secundinus who had sent vnto him for the image of our Sauiour his words be these I knowe verilie that you doe not therfore desire the image of our Sauiour that you may worshippe it as thoughe it were god but that by remembrance of the sonne of God you may wax warme in his loue whose image you see And we fal Lib. 7. epis 53. prostrate before it not as it were before the diuinity What hath Bell gott by vouching the authority of S. Gregory About the retayning of images in Churches he is directly against him as he can not deny concerning their adoratioÌ„ also he nothing helpeth him but teacheth that which nothing pleaseth his reformed spirit and therfore true it is not that he reproued the worshippe done to images as Bell affirmeth speaking of that worshippe which the Church alloweth as the minister would haue his reader to thincke for the other worshippe we detest as much as he Albeit sufficieÌ„t hath been said to she we that he wrongeth S. Gregory yet is not this the vntruth which I intended
quoteth Durandus in the margent whom notoriously he abuseth as also Pope Sergius For Durandus is so far from saying Lib. 1. cap. 6. that this was done that the Christian Romans should not be inferiour to the Pagan Romans in heathenishe superstition as Bell writeth that he affirmeth Pope Sergius to haue chaunged that Paganicall fashion in melius into a better thinge signifyinge playnely that this ceremony was instituted for the abolishinge of that heathenishe custome which is a thing so far from iuste reprehension that on the contrary it is most highely to be commended as a most religious pollicy tending to the distruction of superstition and encrease of piety and deuotion Neither doth Durandus make this the only cause of that ceremonie for the reckoneth vp six in all whereof this is the second in order Bels XXVII Chapter Of the doubtfull oath which Popish Bishoppes make to the Pope IN this chapter he complayneth that whereas Bishoppes had free accesse to Councels to speake the truth out of the scripture in former Anno Dō 1229. Decret Lib. 2. tit 24. cap. 4. tymes Gregory the ninth ordayned that none should haue voices in Councels but such as sware obedience to the Pope and promised with an oath to defend his Canon lawe adding that the expresse words of the oath the Reader may finde in the Downesall of Poperie but he should withall haue added also here that the forme of that oath is iustifyed against his cauils by one S. R. Art 7. chap. 14. in his learned answear to that booke of his where he sheweth that the like oath was made to Gregory the great Bell not hauing yet deuised with himself what to say in his owne defence dissembleth the answear though in an other place of his pamphlett he confesseth to haue seene S. R. his Chap. 9. booke and so he is freshe vp with this oath as though it had neuer bene answeared or he had neuer spoken of it before when as he had it also Pag. 60. vp in his Motiues and in his next worke not vnlikely but we may heare newes of it againe such is his grace in writinge and the great choise he hath of abundant matter Here I am to admonishe the good reader of newes which I receiued lately and that is after I had written thus much Bels reply called The Iesuits Antepast came piping hoat to mine hands from the pallace of his kitching in defence of his Douwnesall against the answear of S. R. and therefor making no doubt but that he had at least attempted to batter in pieces all that S. R. had said in defence of that oath and so spoiled also the grace of that which I had brought out of him I thought good to take a taste wherevpon I fell abord with his Antepast opened the dishes and found there a miserable poore pittance all the fatte through the cookes negligence being fallen into the fire for S. R. disputeth for the lawefulnes thereof Art 30. chap. 14. in this manner As for the oaths of Bishops made to the the Pope the lawfulnes thereof appeareth because it is made with all Catholique Princes consent and meant only in iust and lawfull things which are according to Gods lawe and holy Canons and it hath bene vsed aboue a thousand yeares agoe as is euident by the like oath made by a Bishoppe vnto S. Gregory the great and S. Bonifacius Lib. 10. ep 31. Baron ann 723. See cōcil Tolet an 11. can 10. the Apostle of Germany and worthyest man that euer England bredde did sweare when he was consecrated Bishoppe to concurre with the Pope and commodities of his Church in which words is contayned that which I said in defence thereof To all which this kitchin minister saith not one worde and yet in great brauery he writeth thus Say on good frier thou shalt be heard with all fauour To Antepast pag. 147. imitate his vaine may I not rather say it is not so Sir Lyer thou hast curtald a way the beginning of his answeare of good moment and very sufficient for the iustification of that oath in generall is this to be heard with fauour not so but it is with coosenage to abuse the good reader which carryeth with it a stinking sauour The rest of that which he iangleth about the oath I leaue to S. R. yet this will I briefly say that for as much I haue here readd his answear stādeth sound without the losse of any one droppe of bloud notwithstāding the terrible Cānon shott of Bels Antepast And the principall of that which he mustereth together for the refelling thereof is contayned in this his Triall about which I nowe labour in the eight chapter where he intreateth of the Popes fayth Let that be perused which I haue said before in the examination of that chapter and it will sone appeare that it is not the buckler of his Antepast that can defend our newe cooke from the wounding of his old carcas Thus much of his eleauen chapters Here for a conclusion I must adde a word or two The first is that how truly or falsely he hath alleadged authors I knowe not hauing perused the places of fewe because the subiect was not waighty but only of ceremonies or matters of small moment The second is which I noted also before that grauntinge authority to the Church to ordaine ceremonies he goeth against his owne doctrine in calling them rotten ragges of a newe religion teacheth others how to entertayne those ceremonies which either they haue borrowed from vs or els brought forth by a later generation The last is that where as he confesseth many of our ceremonies to be very auncient as the Introit of the masse which was instituted as he saith by Celestine the Pax brought in by Innocentius and the Paschall torch ordained by Sozimus all which Popes liued about some twelue hundred years agoe with what face or grace can he speake so scornfully of them calling them rotten ragges when as disputinge against the Puritanicall fraternity in defence of English ceremonies in his booke called The Regiment of the Church antiquity is vrged the practise of the Church inculcated with all his learning he laboureth to procure credit to their ceremoniall lawes institutions as is euident out of all that treatise And to speake som what in particular To proue the vse of the Surplesse or albe he alleadgeth a Can. 14. Canon of the fourth Councell of Carthage which he doth highly extol in this manner At this Councel In his Regiment cap. 8. pag. 82. quoth he were present two hundred and fourtene Bishoppes of which S. Augustin was one and yet all those holy men liuing in those dayes when no corruption of religion had crept into the Church affirme constantly c. Behould good reader ther chaūgable conditiō of this Chameleon The Albe or Surplesse is a commendable ceremony and reuerent rite because it was allowed in the tyme of
Epistle and Gospell The Creed was receiued of the Nicene Councell Pope Sergius the Agnus Dei after which he concludeth both of these and others which he there mentioneth as the Introite Halleluia the commemoration of the dead Incense and the Pax in this manner This being so I can not but conclude that euery patch and peece of the Romishe Masse is but a rotten ragge of the newe religion So earnest he is to make euery peece of the Masse a rotten ragge that he hath also made many parts of their owne Communion booke patches and peeces and rotten ragges to the great exultation of all truly deuoted to the Geneua discipline in which Kyrie eleison Gloria in excelsis The Collectes Epistle and Gospell Nicene Crede and Agnus Dei be founde no lesse then in our Masse bookes I omitte here how falsely and blasphemously he concludeth euery peece of the Masse to be rotten ragges for are the words of consecratiō the most essentiall part thereof which came not from any man but from the institution of Christ himself as also the Pater noster rotten ragges who durst say it but Sr. Thomas And here by the way the attentiue reader may easily answear a common and friuolous obiection of the Protestāts that maruaile how we make the Masse the sacrifice of the new testamēt to haue bene ordayned by Christ himself when as Durandus others note at what tyme and who they were that composed the parts thereof when as neither Durandus nor any other make the essential and very substantiall part of the masse that is the wordes of consecratiō to haue come from any other then the sonne of God but they speake of the accidentall parts thereof to witt either deuoute prayers or ceremonies which we willingly graunt to proceede from the institution of Christes Church The like may be said of the Protestants communion which they pretend to deriue not from any other then Christ himself and yet many of their praiers ceremonies which accōpany that actiō they can not shewe out of Gods word but must confesse to come from later institution can not finde more auncient authors then be alleaged for ours the moste of which liued more then a thousand years since and be glorious Saints in heauen and therfore what doth Bell and such like Ministers that deride the ceremonyes and parts of the Masse but frump and flout at sacred and venerable antiquity from whom they come as Sr. Thomas here confesseth and mocke and mowe at their owne communion booke and partes thereof being borrowed frō vs or in what they differ can shewe no greater antiquity then the late daies of Edward the Sixt at what tyme diuers ministers did hammer them in the forge of their owne inuention Bels XVIII Chapter Of the profounde mysteries of Popish masse IN this chapter the minister maketh himself some pastime for that one ceremony vsed in former tymes is now giuen ouer and out of vse as though the Church hath not that authority as before out of Bell was proued The Englishe congregation allowed by act of Parlamēt in kinge Edwards time the newe communion booke for sound and agreable to Gods word yet was it in the same kings daies and not long after abrogated a newe deuised not only differēt in ceremonyes but also in points of more importance For exāple in the first cōmunion book in the supper of the Lord or newe masse for that name also they mention they pray for the dead saying VVe commend vnto thy Fol. 11◠mercy o Lord all other thy seruants which are departed hence Praier for the dead in the first Englishcommunion booke from vs with the signe of fayth and nowe do rest in the sleepe of peace Graunt vnto them we beseche the thy mercy and euerlastinge peace c. But this doctrine was straight reformed and no such thing found in the next And the minister himself in one Queenes daies chaunged his fayth twice and would I make no doubt chaunge it twice more if any newe and pleasing reuelation should blowe in the skye He and his congregation that haue made so maine mutations no waies maintainable may be silent with shame and not speake of the change of a small ceremony which both according to vs and himself is lawfull and may be done by the Church as the honour of God and edifications of others shall require the same Bels XIX Chapter Of kissinge the Popes feete THis chapter of his flingeth at the kissinge of the Popes feete which yet he confesseth here an Emperour to haue done nine hundred yeares agoe Let him answear what I wrote of that pointe in the Forerunner for in his Funerall he hath not Pag. 43. See also the Doleful knel. pag. 148. done it which yet is the pretended answear to that treatise or for shame commaunde the clapper to silence Bels XX. Chapter Of prayinge vpon Beades HEre the minister runneth vpon Rosaries and praying vpon beades making the beginning thereof some fiue hundred years agoe before that tyme he saith the people of God vsed altogether godly bookes of praier And what praiers I besech him did they vse that could not reade at all or doe now amongest them which lacke that skille of which sort the number is not fewe This inconuenience with vs is auoided by sayinge of the beades which none so ignorant but can vse and so fruitfully spend their tyme. Mary with the Protestants they must vse bookes that can neuer a letter on the booke or praye by speciall reuelation As the Church setteth forth diuers bookes of praiers for the benefitt of them that can reade so may she institute the beades for those that can not Let him shewe that the praiers vpon the beades be not good or that no manner of praier though good may be vsed which was not in the Apostles tyme neither of which he will euer be able to shewe or els all his babling against the beades is not worth a rotten beade Thomas Sternhold Robert VVisdom and such like haue inuented long since the coming vp of the beades the harmonious canticles of Geneua psalmes will he for all that say as he doth of the beades that the rehearsall of the originall is sufficient confutation and call them a rotten ragge of the newe religion Veryly I will not deny but he may do it truly were it not that their religion indeede is so newe that the ragge as yet can scarse be rotten The very same obiection which he maketh against the beades may proceede against the very communio◠book it self and that far more iustly seing it is a la◠crabstocke of their owne planting as before hat◠benesaid It were better for him to looke vnto hi◠owne fripperie and the cast canions of the congregation then to meddle with the sacred wardroa◠of the Catholique Church Bels XXI Chapter Of chaunging the Popes name IN this chapter he doth reuell at the chaunging of the Popes name which no question