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

they challenge the royal right of both swords throughout the Christian world and haue made thereof a flat decree But first I deny that the Pope as Pope challengeth royal right of either sword For his right to the spiritual sword is not royal but of a different nature as is euident shal be declared hereafter and his royal right to the material sword is neither ouer al christendome as Bel vntruelie auoucheth but only ouer the Popedome nor he challendgeth it by his Papacie yea as Pope Gelasius wrote Popes Gelasius de vincul anathematis Nicol. 1. dec 96. can cum ad vetum pag. 17. Bernard lib. 4. de consideratione haue not challendged royal soueraigntie but by the guifte of Princes who as Bel saith haue giuen their rights to them And albeit the decree doe after S. Bernard giue to the Pope right of the material sword yet neither hath it the word royal nor meaneth of Royal right as is euident because it teacheth that this sword is not to be drawne or vsed by the Popes hand as no doubt it might if he had royal right vnto it but by the hand of the souldier at the commaundement of the Emperour and becke of the Pope Whereby we see that the decree attributeth royal right of the material sword only to the Emperour who is to commaund the souldier to draw and vse it and to the Pope only authority to direct the Emperour in his commaund and vse of his sword 23. But suppose that Popes did challenge royal right of both swords throughout the christian world is this to climbe to the highest heauen and to Christes throne doth the christian world reach to the highest heauen or yet to the bounds of the earth doth Christes throne rule no more then the christian worlde or doth royal authority vnder him reach to his throne surelie Bel hath a base conceipt of Christes kingdome if he imagine that Popes or Princes by their authorities reach to his throne who as S. Paul saith is aboue al powers and princedomes Ad Ephes c. 1. v 21. Bel condemneth that in the Pope for blasphemie vvhich he iudgeth treason to deny to Princes thrones and dominations and aboue euerie name which is named either in this world or in the next but marke good reader how Bel condemneth that for horrible blasphemie in the Pope which him selfe accoumpteth as highe treason to deny to other Princes For what is supremacie in both ecclesiastical ciuil causes but as he speaketh royal right of both swords and to deny this to temporal Princes he deemeth no lesse then highe treason 24. Secondlie he proueth his foresaid pag. 14. Dist 22. can omnes slaunder out of Pope Nicholas 1. his words Christ committed to S. Peter the right both of heauenlie and earthlie empire which Bel seemeth to vnderstand of spiritual and temporal power Answer Suppose the words were meant of spiritual temporal power they make nothing for royal right but may be wel expounded according to the meanig of the foresaid decree That S. Peter had from Christ right to both empires vz. to gouerne the one and to direct the other but of royal right there is no word in P Nicholas Nicol. 1. ep ad Michael Imper. yea he prosesseth that Christ distinguished eclesiastical and imperial power by distinct acts and dignities that in spiritual matters the Emperour should need Bishops in temporal Bishops vse Emperourrs But indeed Pope Nicholas meaneth not of temporal power at al but only of spiritual giuen to S. Peter Which he calleth both earthlie and heauenlie dominion because according to our Sauiours Words Math 16. to which he alludeth what he looseth in earth is loosed in heauen 25. I omit a glose cited by Bel because it Glossa F. C●lestis only saith that the Pope hath both swords vz in the sense before explicated But what he bringeth out of an obscure appendix of P. Boniface his making a constitution Appendix Fulde●●s wherein he affimed him selfe to be spiritual and temporal Lorde in the whole worlde is vntrue as is euident by the constitution and words before cited out of it And Pope Clement 5. declared extrauag Clemens 5. meruit Charissimi de priuilegij● that Pope Boniface his constitution did nothing preiudice the kingdome of France But what the appendix saith of Boniface his sending to Phillip King of France to haue him acknowledge he helde the kingdome of him may wel be expounded by that Platina writeth Platin. in Bonifac. 8. vz. That Phillip hauing against the law of nations imprisoned a Bishop whom Boniface sent vnto him to perswade him to make ware against Infidels the Pope sent the Archedeacon of Narbo to procure the Bishops libertie and othervvise to denounce that the kingdome of France vvas fallen to the churches disposition for the offence of the Kinge 26. But let vs goe on with Bel. Since this ●el pag. 16. ladder saith he was thus framed Popes haue tiranized aboue measure deposed Kings and Kingdomes and taken vpon them authority pertaining to God alone Omitting Bels straunge phrase of deposing Kingdomes if to depose Kings for neuer so iust cause be to tiranize Protestants haue tiranized far more in the space of 70. years then the Pope hath in these 300. years since that decree was made For in al these 300. yeares besids one or two Kings of Naples who were his liege men I finde deposed by the Hovv many deposed by Popes in 300. years Clemens 5. extrauag ad Certitudinem Pope one Schismatical and heretical Emperour of Greece Andronicus Paleologus and one other doubtful Emperour Ludouick the Bauarian two French Kings Philip 4. and Ludouick 12. and one King of Bemeland George and one King of Nauarre besides King Henry 8. and Queene Elizabeth and these al for heynous crimes whereas Protestants in 70. years setting Hovvmany by Protestants in 70. years aside the iniustice of their quarrel haue as much as laie them deposed one Emperour six or seauen Kings two absolute Queenes slaine two Kings one Queene and one Queenes husband as before hath bene tolde c. 4. paragr 6. 27. And Bel who so much obserueth Sacerdotes nunquam tyranni fuerunt sed tyrannos saepe sunt passi Amb. ep 33. the deposition of Emperours and Kings by the Pope and omitteth both their iniuries to him and his benefits done to them sheweth him selfe to be no indifferent man For omitting almost 33. Popes put to death by heathen Emperours Christian Emperours vid. Platinam in vit Pont. Six Popes murdered Princes and others haue murdered six Popes vz. Felix 2. Iohannes 11. Iohannes 15. Benedictus 6. Clement 2. Victor 3. besides Gregory 2. and diuers other whome they haue attempted to murder They haue banished foure vz. Liberius Sieuerius Vigilius Martin I Foure banished besides many others whom for feare of their liues they droue into banishment they haue imprisoned six vz. Iohannes 1.

to haue celestial arbitremēt what wil he say to S. Chrisostome Chrisosto hom 5. in illud Esaiae vidi Dominum homil 4. item hom 60. ad populum worthely in his own iudgment Sirnamed the gouldē mouthed doctor auouching that the Priests throne is in heauen that he hath authority to iudge of celestial busines and that God hath put the verie Princes head vnder the hands of the priest to teach vs that the priest is a Prince greater then he And in an other place affirmeth hom 83. in Matth. Hom. 2. in 2. in Timoth Gregor lib. 4. epist 31. S. Ciprian lib. 3. epist 9. noteth that the beginning of Schismes Heresies is by contempt of Priests and Bishops Themistius in l. consul apud Socratem l. 3. c. 25. Arian Bishops more for the palace then for the Church Hilar. l. cōt Constant a Deacon to haue greater power then an Emperour and aduiseth vs that vvho dispiseth the Priest at length falleth to contemne God and S. Gregory writing to the Emperour him selfe saith priests are certaine Gods amongst men and therefore to be honoured of al euen of Kings But Bel in debasing priesthood and too too much exalting Princes sheweth him selfe to be a right Apostata from priesthood and a right heretike who as Themistius said honour not God but Princes And thus much of Bels eight steppes 32. Thus thou seest Christian reader that of these eight steps which Bel imagined the Pope had to climbe to his superiority ouer Princes two of them to wit the first and secōd were steps rather to fal then to climbe by three vz. the fourth sixth and seauenth were euident acts of such authority alreadie enioyed acknowledged by Princes the third was but a recouery of his auntient libertie the fieft is no more a step for the Pope to climbe then temporal liuings are to other bishops And the eight and last is a manifest vntruth But the true step he Matth. 16. v. 18. Ioan. 21. v. 17. omitted which is Christs promise to S. Peter to build his Chruch vpon him and his commission to feed his sheepe by vertue whereof al S. Peters successours challendge to be spiritual superiour to al that are in Christs church or be his sheepe be they Princes or subiects as is euident out of the Bonif 8. extrauag vnā sanctam de maioritate obedientia Sed epist Ioan. 2. ad Iustinianum Imper. Gregor lib. 1. epist 24. Bel pag. 17. Bel slandereth Princes foresaid decree of Boniface 8. 33. Bel hauing thus as you haue heard slandred Popes thought not to let ether Kings or Emperors passe free but saith that some of them haue opened the windovv to al Antichristian tyrany Greater iniury he could not do to Christian Princes then to accuse them of such horrible impiety of opening the window not to some but to al Antichristian tirany No maruel if he spare nether Pope nor Priest who thus handleth Princes If one ask proofe of his slander he bringeth none but it suffizeth that he hath said it his word alone is sufficient to condemne many Kings Emperors This is the respect Protestants beare euen to the greatest Monarches when they are against their proceedings So Luther said Princes for Luther lib. de saecular potest edit 1523. lib. cont duo edicta Caesaris 1524. Lib. cont Henric. Regem Angl. the most parte were ether the veriest fooles or arrantest knaues And againe The Turk is ten tymes better and wiser then the Emperor and other Princes whome he cals idiots doults madde furious and frantik fooles and namely King Henry 8. he reuileth with such shameful such spitful and scurrilous tearmes as I am ashamed to write And amongst Protestants nothing more vsual then to cal Princes Antichrists and slaues of Antichrist 34. Bel not yet satisfied with iniuring pag. 17. vntruthe 26. the Pope addeth that he hath made it sacriledge to dispute of his povver which is a manifest vntruth disproued by him selfe art 2. p 26 where he affirmeth that the Pope alloweth Bellarmins works who at large disputeth of his power And because Sigebert whome Bel vntruly calleth the Popes deare fryer vntruthe 27. Trithem in Sigebert for he was his vtter enemy and to his power fauored the schismatical and Excommunicated Emperor Henry 3 in whose behalfe he fained diuers things as Baron proueth Baronius tom 9. An. 774. reprehendeth them who taught the people that they owe no obediēce to euil Kings Bel inueyeth against Catholiques Whereas Catholiques vtterly Art 15. damnat in Concil Constantien defie such Doctrin condēned it lōg since in the Protestants great grandfather wiclife and haue learned of the first Pope S. Peter to be subiect in al feare not onely to good and modest 1. Pet. c. 2. v. 18. Cap. 3. parag 4. 5. 6. maisters but also to way ward But Protestants teach that and worse Doctrin as appeareth by what hath bene sayd before and by Godman who as Couel writerh published to the world that it was lawful to kil Couel of Church gouernment c 4. p 35. vvicked Kings and whitingham a deane of no smal account in his preface before Godmans booke of firmed it to be the doctrin of the best learned meaning Protestants think it lavvful to kil euil Kings Bel pag. 18. 28 vnttuth 29 vntruth 30 vntruth as Couel thinketh Caluin and the rest 35. Finally because the end of this article should not be vnlike the beginning he concludeth it with three vntruthes as he began it saying That the Popish religion hath bene alwaies condemned of great learned Papists If he had named the men and points of religion as he told the tyme the three vntruthes wold haue appeared in their likenes As I guesse he meaneth of the Popes power for deposing Princes which I confesse some Papists haue denyed but nether were they the greatest learned men nor alwayes were there any such nor hath he proued it to be a point of Popish religion And thus much of Bels first Article VVherfore remember Bel from whence thou art fallen and doe pennance Apoc 2. THE SECOND ARTICLE TOVCHING THE MASSE PREFACE Bel deuideth this Article into foure members in the first wherof he impugneth the real presence of Christ in the Eucharist in the second the sacrifice of the Masse in the third he inueigheth against the recantation which Berengarius made when he adiured Bels heresie and in the fourth he treateth of apparent contradictions which saith he are in the Masse And the like method we wil keepe in our answer CHAP. I. Bels reason against the Real Presence of Christ in the B. Sacrament answered his vntruth and dissimulation therin discouered S Paul prophetied That in the 1. Timoth. 4. v. 1. last tymes some shal depart from the faith attending to the spirits of errors and doctrin of diuils Which prophecy is most manifestly fulfilled in these heretiks who impugne the Catholique doctrin of the B Sacrament For

the Churches authority S. Austin there saith no word at al. 13. Finally Bel concludeth this Article with an egregious slaunder of the Pope and false dealing with S. Antonin For he auoucheth that P. Martin 5. dispensed with one Bel pag. 40. who had contracted and consummated matrimony with his owne natural and ful sister of the 45. vntruth same father and mother This he proueth out of S Antonin saying That P. Martin dispen Antonin 3. part tit 1. c. 11. sed with one who had contrasted and consummated matrimony cum quadam eius germana Here Bel maketh a ful point and addeth no more But S. Antonin addeth quam cognouerat Fornicarie with a sister of hers with whom he had committed fornication And before the words cited by Bel he saith that seeing affinity is contracted by fornication as by coniugal act he that hath committed fornication with any vvoman can not mary cum filia eius vel germana eius vvith her daughter or her sister And affirmeth that Paludan thinketh the Pope can not dispense in this matter yet saith he Martin 5. dispensed with one who had contracted and consummated cum quadam eius germana quam cognouer at fornicarie with a certain sister of hers with whom he had committed fornication What now more euident then that S. Antonin speaketh not of a man marying his owne sister but his harlots sister wherin though the Pope as he saith made great difficulty yet perhaps Protestants wold make smale or no scruple at al. Behould therfore gentle Reader not the excellency of holy Popery as Bel scornfully exclameth but excellency of wholy ministery which hath as I say said of some made lying Isai c. 28. v. 15. their hope Is this M. Bel your promise pag. 22. of auouching no vntruth vpon any man Is this the sincerity you make shew of pag. 5. and 221 Is this your protestation made in your preface to yeeld if any can conuince Bel bound to recant the 3 tyme you to haue alleadged any writer corruptly quoted any place guilfully or charged any author falsly Let now the Reader be iudge by this your dealing with S. Antonin whether you be not bound to recant the third tyme. Be mindful therfore Bel from whence thou art Apocalip fallen and do penance Apocal. 2. THE FOVRTH ARTICLE OF ORIGINAL CONCVPISCENCE IN THE REGENERATE CHAP. I. The Catholique doctrin touching concupiscence explicated and proued BECAVSE Bel in this Article doth after his accustomed manner proceed confusedly and deceitfully before I answer his obiections I wil particulerly by Conclusions set downe the Catholique doctrin vpon this matter wherby the Reader may clearly see both what Catholiques defend and what Bel ought to impugne Supposing therfore a distinction of Concupiscence which Bel him self vseth pag. 49. into Habitual which is the pronesse and inclination in the inferior portion or powers of our corrupt nature vnto disorderly actions and Actual which is the disordinate Acts them selfs 2. The first conclusion is That habitual cōcupiscence in men not yet regenerat See S. Tho. 2. d. 30. q. 1. art 3. S. Thomas Bellarmin is materially original sinne This teacheth S. Thomas 1. 2. q. 82. ar 3. and Bellarmin l. 5. de amiss grat c. 5. whose testimony I the oftener more willingly vse because Bel accounteth it most sufficient in al Popish affaires Bel p. 125. and the Protestants deny it not and I proue it Because as original iustice did formally consist in the conuersion of the wil to God and did materially connotate the due subiection of the inferior powers So original sinne doth formally cōsist in the auersion of the wil from God materially connotateth the rebellion of the sayd powers And because concupiscence is thus materially original sinne S. Aust somtymes calleth it original sinne and saith it is remitted in baptisme when the guilt of Adams sinne annexed vnto it which maketh Cap. 2. parag 2. it formally sinne is taken from it as herafter shal be shewed 3. Second conclusion Habitual concupiscence euen in the regenerate is euil This teach S. Thomas 3. p q. 15. ar 2. and q. 27. S. Thomas ar 3. Bellarmin l. de grat primi hom c. 7. and l. 5. de amiss grat c. 10. and al Catholiques And the contrary is P●lagianisme as is euident out of S. Austin l. 6. cont Iulian. S. Austin c. 5. l. 5. c. 3. tom 7. and l. 1. de nupt concupis c. 35. And the Conclusion is manifest because Habitual concupiscence includeth Habitual Concupiscence both positiue priuatiue euil not only prones to euil but also difficulty to do good and want of habitual order in the inferior powers and therfore is both positiue and priuatiue euil Hereupon S. Paul Rom. v. 7. 18. calleth concupiscence S. Paul in him selfe not good And v. 21. euil and v. 16. he saith that he hateth it And S. Austin lib. 6. cont Iulian c. 15. said who is so impudent or mad as to graunt sinne to be euil and to deny concupiscence of sinne to be euil And because concupiscence allureth to euil it is somtyme called of the Apostle Sinne lavv of sinne Rom. 7. of Deuines fomes peccati the fomet of sinne and tyrant of S. Austin iniquity S. Austin see him lib. 2. de nupt concup c. 9. S. Ambrose tom 3. serm 12. de verb. Apost c. 5. Vice l. 2. cont Iulian. c. 3. to 7. Vitious and culpable l. de perfec iustit c. 6. S. Ambrose de apolog Dauid c. 13. Root and seminary of sinne And because it causeth difficulty to do good it is otherwhile called of S. Austin l. 6. contr S. Austin tom 7. Iulian. c. 19. 1. Retract c. 15. serm 12. de verb. Apost l. de continent c. 4. others languor sicknes defect infirmity As because it is in our inferior portion it is called of the Apostle Rom. 7. v. 23. lavv of our members and of others lavv of the flesh And finally because it is inflicted vpon vs for Adams sinne S. Austin 1. Retract c. 15. calleth it punishment of sinne and also Sinne because it is the effect therof l. 1. contr duas epist S. Augustin to 7. Pelag. c. 13. and l. de spirit lit c. vltimo tom 3. 4 Third conclusion Actual concupiscence though inuoluntary is euil This teach al Catholiques with Bellarmin loc cit against the Pelagians and it is mani●est by S. Paul Rom. 7. v. 19. The euil which I wil not that I do by S. Austin lib. 1. de nupt S. Augustin to 7. Tom. 8. concup c. 27. and 29. and l. 6. cont Iulian. c. 16. l. 5. c. 3. in psal 118. conc 8 and otherwhere often and by the reason which he giueth l. 5. cont Iulian c. 3. because it is a disordinate act contrary to the rule of reason Hereupon men are ashamed of it and S. Austin lib. 2. cont Iulian. c. 5. and lib. 6. c. 19.