great consequence may be perswaded by the aduise of his graue Councellours that his corporall presence were necessarie and therevpon resolue with himselfe to goe in proper person Yet in such a case it can neither truly nor properly be sayd That the King was sent of his Subiectes but that hee tooke the iourney in hand freely and of his owne accord though perhappes the rather by their aduise To that of our Iesuite where he sayth That S. Paul being inferiour to S. Peter reprehended him and that Bell if he were a Byshoppe would looke as the Diuell looked ouer Lincolne and none might admonish him of any fault I answere in this manner First that our Fryer doth too much iniurie to S. Paul while he maketh him inferiour to S. Peter and withall doth no little dishonour to his Popes who in all their Pardons Dispensations and such like trumperie doe euer rely vpon the ioynt authoritie of S. Peter and S. Paul grounding their power and soueraigntie in them both For S. Paul receiued not his Authoritie from any mortall man but from God himselfe immediately Yea himselfe sayth of himselfe that hee had as great Power as Peter th' one ouer the Iewes th' other ouer the Gentiles Secondly that euery Apostle receiued from Christ himselfe equall Power ouer the whole World euery one of the eleuen hauing the same Commission that Peter had Thirdly that our Jesuite seemeth better acquainted with the Diuell then he is with God as who beareth his Reader in hand that he knoweth how the Diuell looked ouer Lincolne Fourthly that not Bell but the Pope is the man who may carry thousandes of soules into Hell and yet no man may say vnto him Why doest thou so This is alreadie prooued in the Conclusions aforegoing Heere I deeme it not amisse for the complement of the Popes falsely pretended Soueraigntie to adioyne a testimonie of one of his holy Martyrs by way of digression The Digression THe Secular popish Priestes aswell French as English haue published in print may Bookes in which they haue most liuely pourtrayed and paynted out the Iesuites in their best beseeming colours They affirme constantly in their sayd Bookes of the Iesuites in generall that they be Proud men Tyrantes Coozeners Thieues Gypsies Murderours and men of no Religion Of Robert Parsons that trayterous and foule-mouthed Jesuite in particular that hee is a Bastard a notorious Drunkard a Deceiuer a Traytor a prouoker of others to Treason the Monster of mankind a Farie-brat begotten of some Incubus and what not All which are plainely and truly related in my Booke intituled The Anatomie of Popish tyrannie Which Booke hee that hath not seene and read may seeme to be ignorant of the deepest poyntes of Iesuiticall Theologie These Bookes do so gall wound the Jesuites at the very heart as they know not in the world what to say or answere in that behalfe Clerke and Watson lately executed for their most notorious treasons wrote sundry Bookes against the sayd Jesuites This Iesuite B. C. is so mightily assayled and turmoyled with that which I cite out of Watson that in one place to weete in his Epistle about the 27. page hee hath these wordes The Author he alleadgeth is some Quodlibetarian Minister though poore Watson beareth the name But in an other place to weete in the eight Chapter of this present Pamphlet he writeth thus Bell sheweth smal conscience in belying the dead and laying more faultes vpon him vniustly when alasse hee had otherwise too many Againe Watson speaketh of matters of fact In which twaine the Iesuite flatly contradicteth himselfe In the former hee would gladly finde out an other Author But in the latter hee vnawares fathereth the Booke vpon Watson telling Bell that hee belyeth the dead To which I adde that Watson vpon his death did acknowledge himselfe to be the Author The Iesuites third Chapter of the Marriage of Priestes and Ministers of the Church THe Jesuite greatly lamenting that the prohibition of the Marriage of Priestes can not be iustified not daring to deale with my Suruey where the same is most largly handled all Obiections and difficulties which possibly can be imagined distinctly soundly answered complayneth grieuously that I seeke to deceiue my reader in not proouing in my Tryall what I say for the same but referring the Reader to my Suruey The truth is this that in the Tryall I meant onely to shew to all simply seduced Papistes that late Popish Faith and Doctrine was not the old as they ignorantly beleeue but the new Religion in verie deede And my purpose was to effect the matter with such breuitie as euery one might buy the Treatise for a small peece of money and carry it in his Bosome about with him and so be able to poynt as it were with his Finger against all such as boast of Poperie as of the old Religion when and by whom euery maine poynt of late Papistrie first began Our Jesuite seeing their Pope confounded and their Fayth and Doctrine prooued to be the New religion can not tell in the world what to doe say or thinke for and in the defence thereof Let vs heare his owne wordes thus doth he write It serueth not the turne saith he to tell vs that he hath done it in his Suruay I therefore to content our Fryer Jesuite if it will be am heere resolued to set downe such speciall kindes of proofe deriued and taken out of my Suruay as are able to perswade all indifferent Readers that the Marriage of Priestes euer was and this day is both honest lawfull by Gods law and onely prohibited by the wicked and cursed Lawes of men the Byshops of Rome I meane The first Proposition All Ministers which are not Papistes nor subiect to the lawes and rules of Poperie may lawfully Marry euen by the doctrine of the Church of Rome I prooue it because all such Ministers are meere Lay-men by the iudgement of the Church of Rome which Church for all that and none other debarreth Priestes and other Ministers of the Church from the freedome of honourable Wedlocke This Assertion is plaine and euident it needeth no proofe at all The 2. Proposition Marriage was euer lawfull for all Priestes and other Ministers of the Church during all the time of the Old Testament This Proposition is cleare to all such as shall duely reuolue the holy Bibles For the holy Prophet Jeremie was the sonne of Helkiah who was one of the Priestes that were at Anathoth Hophni and Phinehaâ— were the sonnes of Helj the Priest Sephora was the daughter of Jethro the Priest of Midian S. John the Baptist who was the precursor of our Lord Iesus was the sonne of Zacharias the Priest Yea the High Priest was appoynted by God himselfe to marry a Mayde of his owne people so honourable was the mariage of Priestes in his most holy sight The 3. Proposition Marriage is lawfull for Priestes and
shall heere truely relate as I will answere for it at the dreadfull day of Doome the Iesuite B.C. in his Forerunner hath these expresse words He may very well liue to see it and yeâ— die much sooner then he would Let him not be dismayed for I can assure him of mine owne knowledge that our consciences do not condemne vs neither do we know that we are not able to performe as great a matter as that To giue the more credite to my wordes and somewhat to reuiue his dead spirits I will heere giue him a note of the number of the Bookes and their particular contentes they be in all fiue written against his Motiues and Suruey fiue yeares agoe Thus writeth the Jesuite B. C. in his Forerunner To which let vs truely adde that which the Jesuite E.O. writeth in his Detection against M. D. Sutclâ—ffe and M. Willet These are his expresse wordes But I altered my purpose partly vpon other considerations but especially because the Confutation of his worthy Workes is alreadie vndertaken and to be published if it shall be thought necessarie Thus writeth E. O. that Learned man as B. C. his brother Jesuite tearmeth him Now sir marke well for Christes sake the detector E. O. That coozening Iesuite telleth vs mordicùs that the Confutation of my Bookes was but vndertaken by his fellowes when he published his Detection that is to say it was then concluded amongst his Breathren that my Bookes should be answered Hence commeth it it can not be denied that the supposed Answere to my Books was in the yeare 1602. for at that time was the Detection published at the most but in fieri not in facto esst to speake as the Schooles doe viz. the Answere was then but in hand or in doing at the most not done or finished in very deed Nay it was but then resolued amongst them as I prooued in my Counterblast out of the prouinciall Garnets Letter that some Answere should be made vnto my Bookes And therefore sayth the detector that he was once determined to haue said something against my Bookes but hearing that his fellowes were about the same matter he altered his purpose Heere is a most coozening legierdemain heere the Iesuites play their partes and shew themselues not onely egregious lyars and most cursed deceiuers but also as the secular Priestes write of them the most wicked men that liue vpon the earth It was not without great cause that the learned Papistes in France published a Booke against them which they teaâ—med The Iesuites Catechisme In which Booke they shew at large that the further a Jesuite goes the lowder he lyes An other Booke called The franke Discourse affirmeth resolutely that the Iesuites neuer harboured in their heartes any other proiect but the subuertion of States disauthorizing of Magistrates and seducing of Subiectes from their naturall allegeance In briefe thus the case standeth S. R. that learned Iesuite affirmeth constantly that at the publication of his Detection which was in the yeare 1602. my Bookes were not answered but at the most in fieri as is already said B.C. that famous Jesuite singeth an other song and auoucheth peremptorily that my Bookes my Motiues and my Suruey were answered fiue yeares before he published his fore-runner That is in plaine English foure yeares before that time in which his brother Jesuiteâ—elleth â—elleth vs that his fellowes were but aboue to answere them And least it should be obiected against B. C. that bloody cutthroate for so may his name be till he more plainely disclose it that his brother Jesuite S. R. accuseth him of a most notorious Lye therein hee to preuent that Obiection telleth vs that the Answere is suppressed and vpon iust occasion staied and not published These are his expresse wordes in the Contentes of his third Chapter That Bels Bookes haue long since receiued their answere though vpon iust occasion it hath hitherto bin suppressed yet shortly by Gods grace to be set foorth Thus discourseth the Fryer for the honour and life of his Pope which he manageth so gallantly as if his reward should be a Rope These Jesuites their seuerall asseuerations are much like to Sampson Foxes their Tayles are fast tyed togeather but their Heades are farre asunder So then this must needes be the conclusion though it imply a flat and plaine contradiction viz. that my Motiues and Suruey were answered about tenne yeares agoe at the least and yet vnanswered to this day This in my conceipte is not onely a Riddle but a plaine Jesuiticall Miracle Yet such a Miracle euer vnderstand as the Iesuites wrought vpon Sebastian the late King of Portugall Well all the world may see by this their dealing that they are at their wittes end what to say or write turning them selues this way that way and euery way by coozening lying iugling by what other meanes they possibly can deuise so to stay the out-cries of the people and their Popish vassals for being so long silent touching the answere of my Bookes Alasse alasse Who seeth not the nakednesse of late hatched Romish religion to what impudent desperate most damnable shiftes are the Papistes driueÌ„ for the defence therof How dare they confesse to the whole world that they haue bin buzzing about the Answere of my Motiues and Suruey for the space of sixe whole yeares or more and that when they had framed their Answere after their best manner they haue suppressed the same for the space of fiue years The trueth is that their falsely pretended Answere which should consist of fiue Books can not to this day befound extant in rerum natura When the Iesuites and Seminaâ—ie-Priestes consulted with Garnet their Prouinciall what course was best to be taken in hand for the Answere of my Bookes because their silence in that behalfe was verie dangerous to their Pope and Poperie the Father Jesuite hauing on his cappe of Consideration answered very peremptorily though neither clerkly nor honestly That they must either not meddle with the matter at all or else deale rather with my Person then with my Doctrine Yet he addeth very grauely these words Neuerthelesse for this matter as yee shall all agree for I doubt not but so many and such will see what is best Where wee haue to obserue by the way in perpetuam rei memoriam that not one onely Iesuite or Seminarie-priest writeth against mee but euen the whole broode tagge and ragge haue bent their Bowes to shoote their Arrowes at mee For though one odde Companion be singled out to take the quarrell in hand and to penne the Answere yet is the same fellow garded and assisted with the ioynt counsell aduise iudgement and helpe of all the rest But to what end is this my digression Doubtlesse to insinuate to the Reader that seeing I can neither see nor yet learne who hath seene this dolefull Knell to which I must resort for Answere I
a Vaile hanging in the Doores of the same Church dyed and painted which had the Image as it were of Christ or some Saint for I doe not well remember whose Image it was Therefore when I saw in the Church of Christ a mans Image against the authoritie of the Scriptures I tore it in peeces and aduised the Keepers of that place of the Church in Anablatha to burie some poore body with it I pray you commaund that hencefoorth such Vailes which make against our Religion be not hanged vp in the Church of Christ. The same Epiphanius in an other place hath these expresse wordes Re vera sanctuÌ„ erat corpus Mariae non tamen Deus Re vera virgo erat ipsa virgo et honorata sed non ad adorationem nobis data sed ipsa adorâ—ns eum qui ex ipsa carne genitus est de caelis vero ex finibus paternis accessit Sequitur Neque Helias adorandus est etiamst in viuis sit Neque lohannes adorandus neque Thecla neque quisquam Sanctus adoratur Non. N. dominabitur nobis antiquus error vt relinquamus viuentem et adoremus ea quae ab ipso sacta sunt Sequitur Sit in honore Maria Pater et Filius ei Spiritus sanctus adoretur Muriam nemo adoret non dico mulierem imò neque virum Deo debetur hoc mysterium Neque Angeli capiunt talem glorificationem Sequitur Etsi pulcherrima est Maria et sancta et honorata a non ad adorationeÌ„ The body of Mary was holy indeed but she was not God The Virgin was a Virgin indeed and honorable but not giuen to vs to be adored But she adoreth him who being borne of her according to the flesh came downe from Heauen euen from his Fathers Throne Helias ought not to be Worshipped if he were this day liuing amongst vs. Neither is John to be Adored neither Thecla neither any other Saint For the old Errour may not so farre ouerrule vs that we forsake the liuing God and Adore the Workmanshippe of his handes Let Mary be had in honour let the Father the Sonne and the Holy Ghost be Adored Let none Adore Mary I say not the Woman but neither the Man this mysterie is due to GOD alone The Angels are not capable of such glorification Though Mary be most beautifull and holy and honourable yet is she not to be Adored Thus discourseth S. Epiphanius affirming resolutely that onely GOD ought to be Worshipped and Adored not any Saintes in Heauen or on Earth much lesse their Images The 16. Chapter of Church seruice in the Vulgar tongue B. C. TO prooue that the Publique Seruice of the Church ought to be in the Vulgar tongue he citeth the names of many Authors without euer setting downe their Sentences thinking it sufcient to referre the Reader 〈◊〉 his Suruey where he hath layd out their wordes at large T. B. I answere first that our Jesuite is so troubled with my Bookes as he seemeth to haue lost his wittes For in his Preface of this present Pamphlet hee obiecteth against me as a fault that I iterate some thinges in one Booke which I haue published in an other Neuerthelesse heere he chargeth me of insufficiencie for that I referre the Reader to my Suruey where I haue handled the controuersie at large What a fellow is this Jesuisicall Fryer If I iterate that which afore I vttered in an other Booke hee is like a madde man and cryeth out that I trouble him with often repetitions If I referre him to that which I haue written else where he accuseth me as in this place that it is not sufficient so to deale Secondly that himselfe in the .14 Chapter of this Pamphlet yeeldeth no other Answere touching Pope Mâ—rtins Dispensation saue onely that he referreth me to an vnknowen and as yet inuisible Booke which he calleth The dolefull Knell B. C. This prooueth not that the Publique Seruice of the Church was in any other Language then in the sacreâ— Tongues of the Greeke Latine c. For the Grecians might vnderstand the Priest though their Seruice were in Greeke because that Tongue was to them the vulgar and common T. B. I answere first that our Iesuite confesseth plainely that his purpose is not to examine my whole Tryall and I beleeue him in this point albeit this Chapter consisteth onely of sixteene lines But those few lines containe such sound and pithy Doctrine as all the Jesuitees in Christendome are not able truely to answere the same Secondly that I am heere content to iterate part of that which I haue else where set downe at large and yet I can hardly thinke that the same will be to our Fryers contentation Howbeit volens nolens he must put it vp seeing he hath prouoked me thereunto Theodoretus a great Learned man and a very famous Historiographer who liued almost one thousand and two hundred yeares agoe affirmeth constantly that in his time the Scriptures were translated into all maner of Languages and that they were not onely vnderstood of Doctors and Maisters of the Church but euen of the Lay people and common Artificers also These are his expresse wordes Hebraici verò Libri non modo in Graecum idioma conuersi sunt sed in Romanam quoque linguam Aegyptiam Persicam Indicam Armenicamque et Scythicam atque adeo Sanromaticam semelque vt dicam in linguas omnes quibus ad hanc diem nationes vtuntur Sequitur Fossoresque adeo ac bubuleos inuenias plantarumque consitores de diuina Trinitate rerumque omnium creatione discertantes The Hebrew Bookes are turned not onely into the Greeke tongue but also into the Romane language into the Egyptian Persian Indian Armenian and Scythian as also into the Sanromaticall tongue and to speake all in a word into all tongues which this day are in vse amongst Nations We may find Ditchers Deluers Neatheards and Gardiners disputing euen of the blessed Trinitie and of the Creation of all thinges Thus discourseth this auncient Father and great learned Writer shewing most clearely vnto his Readers that in the auncient Church and old time euery Nation had the holy Scriptures in their Vulgar language and that in those dayes all Christians did read the holy Scriptures so seriously that both men and women of all trades and conditions were able to dispute of the holy Trinitie and of the Creation of the world Which two poyntes for all that are the most difficult obscure hard and intricate Articles in the whole course of Theologie S. Ambrose hath these expresse wordes In oratione totius plebis tanquam vndis refluentibus stridet tum responsorijs Psalmorum cantu virorum mulierum Virginum parvulorum censonus vndarum sragor resultat When all the people pray togeather there is a noyse as if the Waues of the Sea did beate one against an other then with the answering of Psalmes with the singing togeather of men women maydes and
thus viz. That about the yeare of our Lord God 1529. the Duke of Saxonie with others protested publiquely and constantly against the decree of Ferdinando the Emperour that they could not with safe conscience obey and yeeld vnto the same Whereupon the aduersaries did euer since that time malitiously call all reformed Catholikes and sound Christians by the name of Protestants But as I haue prooued in the Jesuites Antepast wee are the Legitimate and reformed Catholiques and the Papistes are Bastardes and deformed Catholiques and consequently the thing truly implyed in the name Protestant is as old as the Religion deliuered by S. Peter and S. Paul to the Church of Rome Which mine Assertion shall by the power of God be made most euident before the end of this Discourse See and note well the end of the 16. Chapter and the 17. Chapter with it as also the 29.30 and 31. Chapters being the three last of this present Booke The Second Chapter of the Popes Superroyall power B. C. TO season the beginning of his Chapter with a little of his mendatious powder be writeth thus Bonifacious Byshoppe of c. T. B. To this before I answere in particular and plaine tearmes it shal not be amisse to lay open to the indifferent Reader the Popes falsely challenged Superroyall power Which I hope in God to performe most plentiously by these Conclusions following The first Conclusion The Popes owne Decrees teach vs that though he be most wicked and carry with him thousandes vpon thousandes to the chiese Diuell of Hell yet may no mortall man reproue him for his such detestable and cursed dealing These are the expresse wordes of the Popes owne Canon Si Papa c. innumerabiles populos cateruatim secum ducit primo mancipio gehennae cum ipso plagis multis inaeternum vapulaturus huius culpas istic redarguere praesumit mortalium nullus quia cunctos ipse iudicaturus a nemine est indicandus nisi deprehendatur a fide deuius These are the wordes of Pope Bonifacius as Gratianus who compiled the Booke of Decrees hath related them I heartily wish the Reader to ponder seriously what I write protesting vpon my saluation that in all mine Assertions Authorities Allegations I deale faythfully euer citing the expresse wordes as I finde them in mine Authors their authorities and reasons The second Conclusion The Popes Power is so sacred so eminent and so surpassing great as it is become flat Sacriledge to dispute of the same Victoria a most famous and learned popish schoole-Doctor who was the first man that brought Scholasticall doctrine into Spaine deliuereth this poynt of doctrine in these expresse wordes Non spectat ad subditos determinare aut examinare quid possit Papa aut quid non possit et quomodo teneantur parere vel non quia sacrilegium est disputare de potentia principis et praecipuè Papae It pertaineth not to popish vassals to determine or examine what the Pope may doe or what he may not doe and how they are bound to obey or not because it is Sacriledge to dispute of the Power of the Prince especially of the Pope Loe we may not dispute of the Popes Power no not to know and learne how and wherein wee ought to obey him This is it indeed that maketh so many sillie Papistes euery where For Papistes must beleeue all thinges but examine nothing that the Pope doth And why I pray you Forsooth least his coozening trickes and the newnesse of late Poperie should be knowne and so both the Pope and all his Iesuited Popelings be vtterly ouerthrowne The third Conclusion The Pope can deliuer if he list all men in this world from the paine due to their sinnes in this world and not this onely but also bring all soules out of Purgatorie if that be done for them which he requireth Three verie learned and famous Popish Doctors Syluester Pryeras Bartholomaeus Fumus and Vigâ—erius doe constantly resolutely affirme this conclusion Sylmester hath these expresse words Sicut potest Papa liberare a paena peccatorum debita in hoc mundo omnes qui sunt in mundo si faciant quod mandat etiamsi essent millies plures quam sunt itae liberare potest omnes qui sunt in purgatorio si quis pro ets facial quod iubet As the Pope can deliuer all in this world from paine due for sinne in this world if they doe what hee commaundeth though they were thousandes more then they bee euen so can hee deliuer all that are in Purgatorie if any doe that for them which he commaundeth And least any man should thinke that impossible which the Pope requireth to be done the same learned Writer telleth vs in an other place that it is a thing very easily done these be his wordes Indulgentiae simpliciter tantum valent quantum praedicantur modo ex parte dantis sit authoritas ex parte recipientis charitas et ex parte causae piet as Pardones are simply worth so much as they are payed so there be authoritie in the giuer charitie in the receiuer and pietie in the cause or motiue But so it is no Papist dare or can deny the same that the soules in Purgatorie be in charitie by popish fayth doctrine for otherwise they could not be out of Hell And doubtlesse that the Pope hath authoritie to giue Pardons as also that he graunteth them for good godly causes viz. for saying Masses Trentals Diriges for murdering of noble Princes for blowing vp with Gunpowder Townes Cities Common-weales and the like I suppose no Papist will denie If they do my argument is the stronger and my selfe shall very willingly agree thereunto Bartholomaus Fumus hath these expresse wordes Papa posset liberare omnes animas purgatorij etiamsi plures essent si quis faceret pro eis quod iuberet peccaret tamen indiscretè concedendo The Pope could set at libertie all the soules in Purgatorie though neuer so many if any would doe that for them which hee commaundeth mary hee should sinne by his vndiscreet pardoning But Viguerius proceedeth further and is bold to tell vs that it is neither inconuenient nor against the iustice of God these are his expresse wordes Nec est inconueniens quod Papa purgatoriuÌ„ posset euacuare non enim per hoc aliquid detraheretur diuinae iustitiae Neither is it inconuenient that the Pope can harrow Hell for that doth derogate nothing from the iustice of God Antoninus that famous popish Arch-byshop iumpeth with the rest in these expresse wordes Quia Ecclesia hoc facit et seruat credencuÌ„ est it a esse Because the Church this doth and obserueth we must beleeue it to be so Now to say that the Pope can deliuer al soules out of Purgatorie but doth it not to keepe himselfe from sinne is altogeather vaine friuolous For first hee should no more sinne in deliuering
the matter Yet such a Booke I neuer saw to this day neither can I learne that any other hath seene the same But more hereof to speake fitter occasion will be offered hereafter And if I liue to see such a Booke extant it shall not God willing be long vnanswered Thirdly that I prooued it in the Tryall euen in this very Chapter to be a very rotten Ragge of the New religion And this I did performe in that place many wayes First by the expresse wordes of Syluester Pryeras a man so profound and learned that hee was by the Papistes surnamed Absolutus Theologus who constantly affirmeth that the Popes Pardons were neuer knowne to vs neither by the Scriptures nor yet by the auncient Fathers but onely by the late Writers Loe the Popes Pardons are so new that neither the Holy Scriptures nor yet the old Fathers knew them but the late Writers onely Ergo they must needes be Ragges of a New Religion How can the Fryer denie this withoutblushing His owne conscience accuseth him Hee can not tell doubtles what in the world to say or thinke Hee seeth euidently that Poperie is prooued the New Religion Hee perceiueth right well that hee is not able with all the helpe of his best friendes to defend the Pope from vtter shame Secondly by the flat testimonie of the Popish canonized Saint Antoninus sometime Archbyshop of the famous Citie of Florence who deliuereth the selfe same Doctrine that Syluester did Thirdly by the Doctrine of Petrus Lombardus their famous Maister of Sentences who though he with great diligence collected into one Volume all the worthy Sentences of the old Fathers could neuer for all that find the Popes Pardons or any mention thereof in any of their Writinges For as Syluester and Antoninus truely write the Old Writers were not acquainted with any such thing Fourthly by the free confession of M. Fisher that famous Popish so supposed Martir sometime Byshop of Rochester in noble England who in his Answere to M. Luthers Articles was enforced to admit the Newnes of the Popes Pardons To all which and much more plainely set downe in the Tryall our Iesuite sayth not one word Hee was so frighted forsooth with the Conclusion that hee durst not once touch the Premisses but passing them ouer in deepe silence hee curâ—alleth the Ergo and seuereth it from the Consequent because it did connotate plainely lay open to the Reader that the Premisses went before I wish the Reader to peruse the Tryall that so hee may see the coozening trickes of the proud Fryer Marke the Complement following The Complement of this Chapter FOr the better instruction of the Christian Reader and the vtter confusion of our Fryer and of all other Fryers Jesuites and Iesuited Popelinges let vs seriously ponder and constantly remember that there be two kindes of Pardons Th' one De pamtentijs iniunctis th' other Dâ—remissione peccatorum Concerning the former kinde which were onely relaxations or mittigations of Discipline and Canonicall Penance inioyned by the Church I graunt very willingly that in the primatiue and auncient succeding Churches they were very frequent and vsuall For in those dayes and ages such as were notorious offendours and had giuen publike scandall to the Church were enioyned by the Church to doe publique penaunce for their publique faultes before they could be admitted into the Church againe Which godly Discipline is this day obserued God be thanked for it in all particular Churches throughout this Realme of noble England Yea in the auncient Churches many yeares of penaunce or publique exercises of humiliation were ordained for euery publique grieuous Offence Wherevpon it came that when many penitent persons gaue euident signes of true internall remorse for their former scandalous conuersation then the Church thought good to giue to such penitent persons some relaxation of their so inioyned publique penaunce Which kind of Pardons the famous Councell of Nice of Arles of Ancyra and others did vsually giue to penitent persons Of which manner of pardoning the auncient Fathers Tertullianus Cyprianus Jrenaeus Eusebius Sozomenus and others doe often make relation But concerning the latter kind of late Popish Pardons that is of applying to whom they list and when they list aswell to the liuing as to the dead the Merites of Christ and of his Saintes as condigne satisfaction for their Sinnes no Scripture no Councell no Father no auncient approoued Historiographer maketh any mention at all Which trueth I haue so plainely prooued in my Booke of Motiues as no Papist in Europe is able to answere the same The Booke hath been extant in print now 15. whole yeares and to this day no answere though often promised will appeare But let our Iesuite proceed in his wonted maner B. C. I will adde one testimonie more of our Enemies the Waldenses who appeared to the world about the yeare 1270. as testifieth Claudius Cussordius and Guido one of whose Hereâ—â—es was against the Popes Pardons as is most certaine and Kemnitius confesseth which argueth that Parâ—ons were long in vse before the yeare 1300. And therefore be it knowen to Bell that he hath runge out a notorious vntrueth T. B. I answeare first that Waldenses appeared to the world one hundred yeares before the time our Fryer nameth viz. about the yeare 1169. and so hath hee in this poynt runge one notorious vntrueth though but a very small one in respect of his other manifold and most impudent lyes Secondly that Chemnitius doth not confesse as our Fryer impudently affirmeth But wisemen may and will beleeue him at leasure seeing hee referreth them for the proofe to his inuisible Booke The dolefull Knell For I protest to all the world that I can neither see it nor find out any man who hath seene that same Booke And therefore I haue great reason to thinke that no such Booke is extant in deed especially because the Iesuites haue long sithence and many times affirmed both in wordes and writinges that my Motiues and Suruay were answered which for all that was such a notorious lye as the sayd Bookes remayne to this day vnanswered insomuch as some of their dearest and most deuoted vassals are ashamed of their sylence in that behalfe and beginne to stagger and to doubt of the Popish Fayth and Religion My Motiues were printed in the yeare 1593. And my Suruay of Poperie in the yeare 1596. So as the Jesuites haue had the former in their handes now 15. yeares fully compleate and the latter 12. yeares with the vantage of a large assisse But more of this subiect in the 9. Chapter following God willing toward the end of the same Thirdly that our Fryers two Witnesses Guide and Cussordius are in honestie and credite comparable to himselfe base fellowes men of no reputation Knightes of the Post who will say or sweare any thing for the Popes pleasure Fourthly that where our Fryer sayth without
trueth that Purgatorie came from the Apostles Which more bold then wise affirmance I returne vnto our Fryer for a most certaine and shamelesse Lye for a most notorious Slaunder and for an intollerable Blasphemie against the blessed Apostles of our Lord Iesus I prooue it sundry wayes First because S. Chrysostome was one of the chiefest and best Learned Fathers of the Greeke Church who as my Lord of Rochester hath told vs very plainely and resolutely neuer beleeued there was any Popish Purgatorie while they were lyuing heere on earth and consequently that Purgatorie can neuer be truely fathered vpon that great learned holy man Secondly because those Homilies from whence our Fryer would gladly fetch Purgatorie-fire are counterfeite not S. Chrysostomes indeed Whereof this is an argument insoluble that the Greeke Fathers did neuer beleeue Purgatorie For if S. Chrysostome had taught Purgatorie in his Bookes Byshoppe Fisher that glorious so supposed Popish Martyr could not truely haue written and constantly auouched to the whole world as he did that the Greekes neuer beleeued Purgatorie Thirdly that if the Apostles had taught Purgatorie then could not so many so Learned so holy Fathers of the Greeke Church haue been so long time euen till their death ignoraunt thereof Nay if the Latine Church in their dayes had receiued Purgatorie as a tradition Apostolicall they would neuer haue withstood it but most reuerently haue admitted and most Christianly beleeued the same Fourthly that if we suppose and graunt our Fryer thus much to cheare vp his spirits a while viz. that they are S. Chrysostomes wordes which he citeth in his name yet will it not serue his turne to build Popish Purgatorie therevpon For the words do onely prooue this and no more to weete that th'Apostles taught Commemoration of the dead Which my selfe am so farre from disliking that I haue many yeares agoe approoued it in my Suruay of Poperie Yea the Papistes in their publike Prayers make frequent and vsuall Commemoration of their Martyrs whom they for all that deny to be in Purgatorie-fire and freely graunt to be in Heauen And so they can not inferre Purgatorie out of the Commemoration of the dead To this I adde that Prayer for the dead which is more then Commemoration may in a godly sort be vsed as I haue shewed at large first in my Motiues and afterward in my Suruay More then which the Iesuite can not inferre out of his Author as his Marginall note doth declare I therefore conclude that our â—esuite hath runge out a notorious vntrueth when he telleth his Reader that Purgatorie came from the Apostles B. C. Heere the iudicious Reader may also note how the Minister contradicteth himselfe In his Suruay intreating of Purgatorie he sayth Thus by litle and litle it increased till the late Byshoppes of Rome made it an Article of Popish Fayth Where in the Margent he noteth the time thus In the yeare of our Lord 250. Heere he sayth that the Church of Rome beleeued it not for the space of 250. yeares After which as he telleth vs it increased by litle and litle And so in this place he maketh the seed of Purgatorie not to haue been sowen before the yeare 250. and afterward to haue increased till it came to perfection There he affirmeth that the seed was sowen before and increased by litle and litle vntill it became ripe and perfect Poperie which was in the yeare 250. And so Purgatorie was sowen and not sowen growen and not growen an article of Fayth and not an article of Fayth in the same one yeare 250. I will not deny but the Minister hath some skill in botching togeather of old endes of Diuinitie gathered out of the Ragge market of Caluin and such like Geneua-Merchants yet I feare mee it will be hard for him so to cobble the sayinges togeather that the flaw of a contradiction appeare not T. B. I answere first that where our Fryer pretendeth some feare that I can not defend by any cobling my contradiction by him so supposed I am so free from it that I weene his heart will pant so soone as he shal peruse my answere to the same For so God helpe me I woonder he is not ashamed so to write O tempora O mores I would not haue imagined that the Maister Deuill of Hell had so possessed him as to make him the instrument of such notorious execrable and plaine diabolicall Lyes Neuer did any man heare know or read such shamelesse palpable and grosse vntruethes Who will not exclaime and cry out of Poperie that shall read this Fryers Answere and this my Reply ioyned with my Tryall and my Suruay in which hee would seeme to ground his deuillish and abhominable Lyes Fie fie how can he thinke that any of witte and iudgemet will beleeue him Hee perceiueth right well that the trueth published in my Bookes can neuer be truly answered and therefore sillie Papistes who dare not for feare of Popish tyrannicall censures read my Bookes must perforce receiue and beleeue his most execrable Lyes for the trueth Oh that they would once read my Bookes nay but this one Reply with a single eye and indifferent iudgement all parcialitie set apart Hee knoweth that hee falsely accuseth mee his owne conscience though neuer so badde can not but condemne him Euery child may easily discerne that the trueth is on my side The case is so cleare my wordes so plaine and the trueth thereof so apparant as euery iudicious and honest Reader must needes thinke him worthy to haue a Whetstone tyed at his Girdle a Foxe-tayle in his necke and a Fooles-bable in his hand If Poperie through mortall wounds receiued were not past recouerie if the trueth published in my Bookes were not vnanswereable if the Iesuite were not at a Non plus not able to defend the Pope and his late start-vp Romish Fayth he would neuer thus delude the world with his most notorious Lyes and deceitfull dealing In my Suruay marke wel for Christs sake these are my expresse words in the third part and sixt Chapter Afterward Origen being too much addicted to his allegoricall speculation fayned many odde things touching Purgatorie as the Ethnicke Plato whom he much imitateth had done before him After Origen others began to call the matter into question others rashly to beleeue it others to adde many thinges to Origens conceit Thus by litle and litle it increased till the late Byshops of Rome made it an Article of Popish Fayth In my Booke intituled The Tryall of the new Religion these are my expresse words First we see that the Greeke Church neuer beleeued Purgatorie to his dayes I speake there of Iohn Fisher late Byshoppe of Rochester and so it was vnkowen to them 1517. yeares Secondly that the Church of Rome beleeued it not for the space of 250. yeares after which time it increased by litle and litle These are my very wordes in both my Bookes The
general but of the particular manner of praying by their Merites or by the Blood of Thomas Thus writeth the Iesuite vnawares confirming my doctrine against his will Magna est veritas et praeualet Thomas Becket was put to death about the yeare 1161. after Christ. And so I conclude with this ineuitable illation Ergo Popish Inuocation to be saued by the Blood of Becket Champion Ballard Sherwin Watson and such like is but a rotten ragge of the New religion The 12. Chapter of the Communion vnder one kind THE Iesuite prosecuting his accustomed manner of lying according to his beginning spendeth almost the whole Chapter in heaping onelye vpon an other Neuerthelesse I will answere to each thing of any moment for better explication-sake B. C. S. Paul sayth Bell vrging Chistes Institution to the Corinthians telleth them plainely and regiously that they must receiue the Holy Eucharist vnder both kindes Which last wordes he printeth in a distinct letter to shew that they be the Apostles wordes and quoteth accordingly in the margent the particular place But view it he that will if he finde S. Paul to haue those wordes wee will yeeld him the victorie if not let his fauorites consider how they venture their soules with such a Minister that offereth violence to the very word of God which he would seeme so much to reuerence T. B. I answere that our Fryer ouerlying Jesuite hath in these few wordes committed no fewer then three most palpable and notorious Lyes The first Lye is this viz. that I haue printed the Last wordes in a distinct letter for his owne conscience telleth him that I am no Printer Againe I was almost 200. myles from the Presse when my sayd Booke was printed His second Lye is this viz. that I printed the wordes so to shew that they were the Apostles words Yet the trueth is so God saue my soule that I had no such purpose as the malitious and lying Fryer would enforce vpon mee And I prooue the same by two reasons which plainely conuince and confound the Fryer First for that I was so farre from intending any such thing either by word or writing that I was offended thereat so soone as I read the same Secondly because my vsuall custome euer hath been as al my Bookes will declare and prooue to say These are the expresse wordes when soeuer I cite any Author His third Lie is this viz. that I haue offered violence to Gods word I prooue it two wayes First because S. Pauls true meaning is as I affirme whereof none can stand in doubt that shall duely peruse my Suruey Againe because the Jesuite graunteth as much as by and by will appeare B. C. The most that can be gathered out of S. Pauls wordes truly cited is that in his time the Eucharist was ministred to Lay people vnder both kindes which wee denie not but they prooue not that it neither was nor might be giuen vnder one kind T. B. I answere first that our Fryer confoundeth himselfe while he graunteth the Eucharist to haue been ministred to the Lay people in both kindes in S. Pauls time For he consequently must graunt that they minister the holy Eucharist contrary to Christes sacred Institution Secondly that the Papistes must perforce confesse that either Christes Institution or else their practise implieth a notorious imperfectiō Not the former because All Gods workes are perfect Ergo the latter and consequently their Popish administration hath so much of imperfection as it wanteth of Christes holy Institution Thirdly that S. Paul doth plainely teach the Corinthians and vs in them that they ought to receiue the holy Eucharist vnder both kindes For in the very beginning of the Chapter before he come to the Institution he giueth them this commaundement Be ye the followers of me euen as I am of Christ. This done hee telleth them that hee receiued both the kindes of Christ and for that end deliuered both vnto them And consequently seeing they must imitate him as he did Christ and seeing withall that he receiued both kindes of Christ and deliuered both kinds to them it followeth by an ineuitable consequence that the vn-Priested and Layicall Corinthians ought to receiue the holy Eucharist vnder both kindes And our Jesuiticall Fryer sheweth himselfe not onely to be malitious but also too too ridiculous when after he hath graunted the Lay people to haue receiued vnder both kindes he laboureth to prooue that one kind may suffice in these wordes But they prooue not that it neither was nor might be giuen vnder one kind For first the Iesuite freely graunteth because it can not be denied that in S. Pauls time the Lay people communicated vnder both kindes Secondly that Christ deliuered both kindes to S. Paul Thirdly that hee gaue both kindes to the Laycall Corinthians Fourthly that no power vpon Earth may alter Christes Institution as all learned Papistes most willingly graunt And consequently that the Fryer affirming the contrarie is blasphemous against the Sonne of God B. C. Prosecuting still the same matter of Communicating vnder both kindes he sayth This was the practise of the auncient Church for the space of one thousand two hundred and thirtie yeares after Christ About which time they began in some odde Churches to leaue off the Cuppe and to minister the Sacrament in Bread onely But this was done as Aquinas confesseth in some few places onely An vntrueth it is that the Communion vnder one kind was not in vse till the yeare one thousand two hundred thirtie as more boldly then truely be affirmeth Sozomenus Nicephorus report how a certaine woman infected with the heresie of Macedonius the better to conceale her Religion came to the Church and receiued the Sacrament from the hand of S. Chrysostome as it were with a minde straight wayes to eate it But she cunningly gaue it to her Mayde and receiued of her other Bread brought from home Which when she went about to eate she found it straight turned into a Stone This fact sheweth that all then receiued not the Chalice for then this Woman could not haue dissembled both because the Chalice was not giuen into her owne handes as the consecrated Hoast then was and though it had no such euasion is imaginable T. B. I answere first that our Iesuite is so accustomed with lying that he cannot leaue it vpon the sodaine He began with lying he continueth in lying and with lying will he end for ought that can be said To contradict and deny the Time by me assigned he hath no other meanes in the world but heere as else where to gaine if he can by lying that which he is neuer able to effect with true dealing In this his present lye he slaundereth two excellent and famous Historiographers Nicephorus Sozomenus He falsely fathereth vpon them both these words The better to conceale her religion Not one of which words can be found in either of the sayd Authors This
can not but thinke that it is hid vnder a Pipkin so to be kept from Sun-burning euen as the other Fiue Bookes are prepared so many yeares agoe Howbeit if either it or any other Booke shall happen to come to my handes while God shall of his great mercie graunt me life health and sight the two last whereof doe in an hie degree begin to fayle me it shall God willing receiue a speedy Answere Let this Jesuite and all the rest so perswade them-selues as also that God giueth me comfort more then a litle in all my conflictes against them The 15. Chapter of Popish worshiping of Images B. C. SAint Gregorie sayth Bell sharply reprooued the Worship 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 Catholique Church alloweth and teacheth which is nothing so For it was passing farre different for as much as S. Gregorie allowed conuenient Adoration as shall straight be sayd T. B. I answere first that I approoue our Iesuites Answere while he confesseth truely that Gregorie sharpely reprooued the Worshippe done to Images Secondly that I can not but withall condemne his fond interpretation of S. Gregories wordes For it is most cleare and euident that Gregorie neuer approoued religious Worship giuen to Images Thirdly that our Fryer falsely imagineth the Church of Rome to be the Catholique Church Of which Subiect I haue disputed at large in my Christian Dialogue B. C. Cardinall Bellarmine thinketh that this erroneous Worshippe was giuen by certaine new Christians 〈◊〉 surely such were most likely to fall into that grosse sinne of whom it is not so much to be marueyled if accustomed before to Idols they behaved themselues in like manner towardes sacred Images and adored them for Gods as in Pagain sinne they were taught and practised T. B. I answere first that woe is to those silly and simply seduced Christians who are enforced to beleeue and receiue as Catholique Doctrine whatsoeuer Bellarmine and his Iesuited complices shall coniecture imagine to be the trueth Yet is is true that all must be burnt with Fire and Faggot in Rome Spaine and Portingale that will not beleeue as the Pope and his Cardinals teach them Secondly that the Worship which the Papistes this day giue to Images is of like nature qualitie semblance and condition in euery respect with that which was giuen to Idols euen in the time of Paganisme I prooue it out of your popish Reformed Portesse or Breuiarie where I find this Prayer made to the Crosse. O Crux aue spe vnica hoc passionis tempore auge pijs iustitiam reisque dona veniam All hayle ô Crosse our only hope in this time of the Passiō increase Iustice to the Godly and eke to sinners Pardon giue To which I adde the manner of Worship which the Papistes doe to the Crosse on Good-fry day to say nothing of other times Vpon that day the Crosse is couered and in time of popish Prayers the Priest by degrees doth vncouer the same first on the right side with low reuerence done vnto it Then on the left side with the like reuerence exhibited Lastly the whole Crosse is reuealed and made manifest to the people And the like superstitious dotage is vsed in the Songe made to the Crosse. For in euery of the three degrees the tune is eleuated and made higher then afore Which being thus done the Priest putteth off his Shooes and prostrate vpon the ground adoreth and kisseth the Crosse. After the Priest follow the rest aswell of the Temporaltie as of the Clergie euery one in his order and degree And because none may come empty to the Lordes House many rich Oblations are made euen with the good liking of the Priest But if any refuse to adore and worshippe the Crosse he shall be burnt as an Heretique If any desire to know the mysteries of Popish worshippe done to the Wooden Crosse with the profound significations thereof he may find the same in Byshoppe Durand who hath bestowed great labour in that behalfe But say on sir Fryer it is not yet time to goe to dinner B. C. Bell quoteth Biel where nothing is handled of any such Subiect A small fault especially in Bell being one of such knowen trueth that he neuer vseth any such sleightes vnlesse it be for the better passage of the Ghospell To let that passe Why hath he not cited his Wordes He may pretend what reason he please but he must giue me leaue to thinke that there is none other saue onely that he knew not truely where to find them T. B. I answere first that our Iesuite is so addicted to lying as the Diuell may seeme to haue begotten him If I should stand to examine and refute all the Lyes which our Iesuite poureth out in his Pamphlets time doubtlesse would sooner fayle me then matter whereof to speake Secondly that our Jesuite is condemned in his owne Conscience as who accuseth me of that which is proper to himselfe and whereof he knoweth me to be innocent Is this possible to be prooued It is not onely possible but so easie a thing for me to prooue it that if I fayle herein I will desire no credite to be giuen me in other matters For the manifestation of the trueth herein I desire the honest and indifferent Reader to obserue two thinges with mee Th' one that the Iesuite hath seene read and taken note or notes out of my little Booke intituled The wofull cry of Rome For so much himselfe confesseth in his Preface to the Reader Th' other that in the selfe-same Wofull cry I haue both truly quoted the place and sincerely cited the expresse wordes of Biel there I write in this manner Yea Gabriel Biel a religious Popish Fryer and a very learned Schoole-doctor who liued long after Gregorie and Serenus euen one thousand foure hundred eightie and foure yeares after Christ doth sharply inueigh and reprooue the Worshippe giuen to Images Hee hath a large Discourse of this Subiect in which the Reader may finde these expresse wordes Quod vero Christiana religio Imagines sustinet in Ecclesia et oratorijs non permittit eo fine vt ipsae adorentur Sequitur Neque adoro Imaginem Christi quia lignum nec quia Imago sed adoro Christum coram imagine Christi quia scilicet imago Christi excitat me ad amandum Christum Whereas Christian religion tolerateth Images in the Church and in Oratories it doth not permit them for this end that they may be adored Neither doe I adore the Image of Christ because it is Wood neither for that it is an Image but I adore Christ before the Image of Christ because the Image of Christ doth allure me to loue Christ. Thus much and plentifull other matter against popish Worshippe of Images the Reader may find in that Booke And therefore I must not giue the Fryer that leaue
Hood Litle Iohn In his Detection published Anno. 1602. This is a great wonderment of the world let it be remembred Lib. 2. cap. 17. The Franke Discourse pag. 98. A.D. 1602. Marke how the Iesuites confute themselues Forerunner page 15. cap. 3. Iudic. 15. v. 4. A Iesuites Miracle See my Anatomie Loe a great number euen of the best haue consulted to answere my Bookes See my Counterblast for Garnetes Letter Loe the Iesuites write many Bookes against Bell which they dare not publish In Breuiar Rom. hebd 4. quadr in sabb Nadis pedibus adoratur crux Durand in rationale diuiâ— offic libr. 6. cap. 77. In the Preface to the Reader pag. 7. Biel in Can. miss lect 49. in fine Gabriel Biel in can miss â—ect 49. prope finem Suruey part 2. lib. r. 1. cap. 6. concl 2. Gregor Sereno episcopo lib. 7. ep 109. cap. 109. 2. Reg. 18. v. 4. Epiphan ep ad lo. Hierosol in fine In villa Anablatha Epiphan haeres 79. pag. 313. The Iesuite knoweth not in the world how or what to write See the .14 Chapter aforegoing A.D. 414. Theodor. de Graecar affect curat lib. 5. pag. 521. to .2 Amb. lib. 3. hexam cap. 5. tom 4. Iustin. apol 2. prope â—â—nom Apud Euseb. libr. 2. hist. cap. 17. Chrysost. in 2. Cor. hom 18. in morab. What can be more plainely told What more euident to the reader nothing in the whole world Cyprian in orat dom pag. 316. Vide Origen cont Celsu lib. 8.9.13 Sozom. hist. trip lib. 4. cap. 35. A.D. 424. Hier. in prefat lib. 2. in ep ad Galat. Lyer in 1. cor cap. 14. Basil. ep ad cler Neocaesar epist. 6 a. See my answere to this in the last Chapter of this Booke Psal. 115.1 1. Cor. 1.27 Mat. 21.16 Mat. 4.18 Mat. 9.9 Act. 8.3 act 9.1 1. tim 1 v. 13. Rom. 11.33 1. Sam. 17. v. 4.10 Note well the word as Mat. 26. v 27. Marke well the word as Ioh. 21. v. 15. Cap. 13. of priuate Masse Out vpon rotten Popery Ephes. 6. v. 16. Marke well the Tryall of the new Religion for this present case Epist. ad Marcellam Primo principaliter Argmentum ad hominem Supra cap. 12. 1. Cor. 11. v. 23. The Iesuite woundeth himselfe with his owne weapon Antoninus de potest Papae part 4. tit 22. cap. 3. part 1. Victor relect 4. de poâ—est papae propos 1. Pag. 126. Aquin. in lib. 3. sentent dist 37. art 4. The answere to the Iesuites consequent Euseb. hist. lib. 5. cap. 26. Nicephor ecclesi hist. lib. 12. cap. 34. They fast fifteene dayes by interuall Trip. hist. lib. 9. cap. 38. Sozom. lib. 7. cap. 19. Pope Gregory corrected the popish Lent-fast De Consecra dist 5. cap. quadragesima 36. dayes in Lent besides the Sundayes Socrates hist. lib. 5. cap. 22. Epiphan haeres 80. libr. 3. in fine Socrat. hist. lib. 5. cap. 22. A.D. 427. That is vsque ad nonam Hist. trip lib. 9. cap. 38. Niceph. lib. 12. cap. 34. A.D. 373. EpiphaÌ„ haeres 80. lib. 3. in fine This reason can neuer be truely answered Hist. tripart libr. 9. cap. 38. Nicephor lib. 12 cap. 34. The ninth houre with vs is three a clocke in the after noone Socrates hist. libr. 5. cap. 22. S. Austen turneth Popish Lent vpside downe August ad Catulanum epist. 86. The Apostles made no Law for fasting Lent Euseb. hist. lib. 5. cap. 18. ex Apollonio Secundo principaliter Gratian. dist 16. cap. Apostolorum Apostolor Con. 8. const Apostol lib. 5. cap. 16. eâ— cap. 21. lib. 7. cap. 24. Clemens lib. 7. c. 24. const Apost Tertiò principaliter 1. Tim. 4. v. 3. Dur. in rat dium offic lib. 6. cap. 7. prope finem 1. Cor. 15. v. 39. Loe Fish is Flesh. Constit. Apost lib. 5. cap. 13. in fine Durandus lib. 6. cap. 7. in initio et nota cap. 6. Dur. lib. 6. cap. 7.9.10 O wonderfull compassion O wily Popish faction See Anatomy Booke 3. Advise 9. 3500. Pounds 1000. Pounds 1000. Pounds Act. 19. v. 24. Quarto Principaliter Rom. 10.3 Mat. 15.9 Rom. 14. v. 23. Hebr. 11.6 Tit. 1. v. 15. Rom. 14. v. 5.14.17.20 1. Cor. 8. v. 8. Gal. 1. v. 10. Mar. 7. v. 15. Deut. 12.8 1. Cor. 10.31 Rom. 14.23 Hebr. 11.6 Gal. 2. v. 4 5. Cor. 7.23 Act. 16.3 Gal. 2. v. 3.4.5 A generall rule against the Papists Quintò Principaliter Durand lib. 6. cap. 10. §. 3. Durand lib. 6. cap. 30. §. 1. Esa. 58.5 Beleth in ration diu offic cap. 8. Tit. 2.12 Pietas est cultus Deo exhibitus De consecrat dist 5. cap. non dico De consecrat dist 5. cap. nihil De consecrat dist 5. cap. ieiunium De consecrat dist â— cap. non mediocriter Esa. 61.8 Aug. ad Casulan epist. 86. The Church may appoynt Fastes for speciall causes which Aerius denyed The Church may appoynt Fasting dayes Euseb. lib. 5. cap. 8. Plenitidine potestatis Super cap. 2. peâ— omnes conclusiones See my Anatomie in the preamble Hist Tripart libr. 1. cap. 10. Vide Eseb. hist. libr. 5. cap. 24. Marke this Story well neuer forget the same for it proueth Lent fast to haue bin free and voluntary in the auncient Church Nicephor lib. 8. cap. 42. Popish Lent-fast is both superstitious ridiculous Certis quibusdam diebus Note this poynt well for it is emphaticall Cum suis. S. Spiridion destroyeth popish Lent A cibo omni abstinens Vsque ad horam nonaÌ„ that is vntill three a clocke in the after noone S. Spiridion was the Byshoppe of Cyprus Ios. Angl. in 4. S. part 1. pag. 379. The Church of Rome hath indeed deceiued many a man Ios. Angl. vbi supra pag. 382. Marke that popish Lent-fast 〈◊〉 but an Apish imitation of Christes fast One may keepe the Popish Lent and be drunke euery day Forget not this poynt Ios. Angl. vbi supra pag. 394. The Pope is equall to the Apostles The Iesuite fleeth from the matter Couarru to 1. cap. 20. par 11. in med col 1. Marke this poynt well For the marriage of Priestes and Monkes see my Suruey Anton. par 1. tit 10. cap. 3. Sylu. de indulg S. R. pag. 417. See marke the eight Chapter Aquinas in supplem quaest 25. art 1. See the ChristiaÌ„ Dialogue pag. 17.19 Ioh. 14.6 Ioh. 17.17 See and note well the Rhemists vpon the New Testament Mat. 16.17 Luk. 22.31 A.D. 1540. Note well the next Chapter touching the infallibilitie of the Popes fayth A.D. 1415· Rhem. test in Act. 15. v. 28. in marg But if this be done then must Poperie be ouerthrowen See and note well the Rhem. annot vpon Mat. 16.17 and Luke 22. v. 31. Loe not the iudgement of the Pope but of a generall Councell is infallible So say the Rhemistes note the places Math. 16.17 Luk. 22.31 The learned Papistes hold all poyntes of doctrine which I defende which is and wil be my comfort to the worldes end A formall and materiall confutation See the
single Vow is able to contract Matrimonie albeit he sinne in so contracting but the subiect of a solemne Vow is inabled to matrimoniall contract the transgressions of the Vow single and solemne are of the same nature or kind albeit he that maketh the solemne Vow sinneth more grieuously The reason is because the specificall difference of actes resteth in the obiectes and seeing there is one obiect of both the Vowes to weete to keepe chastitie the actes must be of the same nature or kind howbeit the transgression of the solemne Vow shall be greater by reason of the perfecter state Thus disputeth Fryer Josepth after the opinion of other popish Doctors And doubtlesse his Discourse is euident because euery specificall difference morall aryseth of the obiectes and consequently seeing the obiect of Vow single is one and the same with the Vow solemne the difference betweene them can no way be essentiall neither can the Vow solemne dissolue Matrimonie contracted forasmuch as the Vow single beeing intrinsecally the same can not doe it Marke well the next Proposition The 11. Proposition Matrimonie euen after the solemne Vow of Religion is with our Jesuites and Iesuited Papistes very lawfull and of force so it be done by and with the Popes Dispensation This doctrine is taught by many learned Papistes Antoninus Richardus Hugo Innocentius Conarrunias Nauarius and others The same Doctrine is confirmed euen by the reall and vsuall practise of sundry Popes It may suffice in regard of breuitie to alledge one in the name of all The Popish S. Antoninus sometime the Archbyshop of Florence hath these wordes Papa dispensare potest in statuto Concilij vmuersalis de Voto solennj per prâ—fessionem etiam patet quod licet Papa non possist facere quod professus non fuit professus potest tamen facere quod non sit obligatus religâ—oni et ad votum religionis quia in omni voto intelligitur excepta authoritate Papae Infra et communiter Canonistae tenent quod Papa potest dispensare in voto solenni religionis non quidem tantum vt sit religiosus et non seruet vota sed de religioso potest facere laicum ex magna causa vrgente The Pope can dispense in the Decrees of a Generall Councell It is also cleare that he can dispense in a solemne Vow of profession For albeit the Pope can not make a professed person not to haue been professed yet can hee this doe that the professed person shall neither be bound to his Religion nor to his Vow because we must vnderstand that in euery Vow the Popes authoritie is excepted And the Canonistes doe commonly hold that the Pope can dispense in the solemne Vow of Religion not onely that one be still a Religious person and keepe not his Vow but hee can also make of a Religious person a meere Lay-man vpon an vrgent cause To this Popish canonized Saint and famous Arch-byshoppe let it not grieue our M. Fryer if I adde the worthy testimonie of their famous Popish Canonist and great Diuine Martinus Nauarrus his wordes are these Papa dispensare potest cum Monacho iam professo vt contrabat matrimonium imo de facto multj Papae dispensarunt Loe the Pope when it pleaseth his Holynesse can make of Monkes meere Lay-men he can also make Monkes to continue Monkes still and for all that not to keepe their Vowes Yea how soeuer his Iesuites and Iesuited Popelinges cry out against the Marriage of Priestes yet can hee make the Marriage of Monkes and a fortiorj the Marriage of secular Priestes to be lawfull Marriage euen with his bare word I will say nothing of Couarruvias Richardus Paludanus Scotus Caietanus Josephus Angles and others for of their verdictes the Reader may find great plentie in my Suruay of Poperie See and marke well the fourth Proposition aforegoing Onely heere by the way I would tell our holy Father if it would please him to heare me that seeing he can with his word make the Marriage of Priestes lawfull it were good he should doe it for that which hee may read in the next Proposition The 12. Proposition The forced and coacted Chastitie of Priestes hath been such so intollerable euen by the confession of the best learned Papistes as nothing in the whole world hath brought more shame to Priesthood more harme to Religion more griefe to godly men The great famous Popish Cardinall Panormitanus doth prooue this Proposition so learnedly and with such Christian grauitie as it being well marked is able to confound all Papistes in the world these are his expresse wordes Continentia non est in Clericis secularibus de substantia ordinis nec de iure Diuino quia alias Graeci peccarent nec excusaret eos consuetudo Sequitur et non solum credo potestatem messe Ecclesiae hoc condendi sed credo pro bono et salute esset animarum quod esset salubre statutum vt volentes possint contrahere quia experientia docente contrarius prorsus effectus sequitur ex illa Lege continentiae cum hodie non viuant spiritualiter nec sint mundi sed maculantur illicito coitu cum eorum grauissimo peccato vbi cum propria vxore esset castitas Continencie in secular Priestes is neither of the substaunce of their Orders nor of the Law diuine For otherwise the Greekes should sinne and their Custome could not excuse them And I doe not onely beleeue that the Church can make such a Law but also that such a Law were for the good and for the saluation of soules that such as would might marrie for experience teacheth that a contrary effect followeth of that law of continencie seeing this day they liue not spiritually neither are they cleane but polluted in vnlawfull copulation with their most grieuous sinne though they might liue chastly with their owne Wiues Thus writeth learned Panormitanus the Popes famous Canonist his deare Abbot his reuerend Arch-bishop his honourable Cardinall Let vs now heare what Polydorus Virgilius a zealous learned Papist saith for hee seeing he was an Italian knew best the Italian and Romish fashion These are his expresse wordes I will neither adde to them nor take ought from them but will deale synceerely and truly though our Jesuite be farre from it not onely in this Booke but in whatsoeuer else I shall write hereafter euen vpon the perill of my soule Illud tamen dixerim tantum abfuisse vt ista coacta castitas illam coniugalem vicerit vt etiam nullius delicti crimen maius ordini dedecus plus mali religioni plus doloris omnibus bonis impresserit inusserit attulerit quam Sacerdotum libidinis labes proinde forsitan tam e republica Christiana quam ex ordinis vsu esset vt tandem aliquando ius publici matrimonij Sacerdotibus restitueretur quod illi sine infamia sanctè potius colerent quam se spurcissimè eiuscemodi
is also a manifest vntrueth T. B. I answere first that as our Fryer is bold vntruely to charge me with vntruethes so I must be bold to returne the same vntruethes vnto himselfe and for his iust demerites reward him with the Whetstone Secondly that while our Fryer Jesuite would very gladly impose vpon me two vntruethes so to hide the nakednesse of Poperie he hath committed no fewer then three notorious Lyes First he saith roundly though vntruely that Roffensis the Byshoppe of Rochester speaketh nothing of 250. yeares This is his first notorious Lye I prooue it sundry wayes First because he telleth vs resolutely that the Greeke Fathers beleeued not Purgatorie for the space of 1517. yeares consequently not for the space of 250. yeares Secondly that after many pluralities of yeares Purgatorie and Pardons were receiued Thirdly that Purgatorie was a long time vnknowen Fourthly that afterward some beleeued it by litle and litle How sayest thou now sir Fryer doth your Popish Byshoppe say nothing of 250. yeares Are not 250. contayned in 1517. yeares Doe not many pluralities of yeares something touch 250. yeares Doest not thou ô Fryer extend the age of the Primatiue Church how truely shortly will be seene vnto 250. yeares And yet doth the Byshoppe tell thee that both Pardons and Purgatorie were vnknowne to the primatiue Church Ergo I must score this vp for a flatte and knowne Lye Secondly he sayth impudently that the Byshop doth not denie that Purgatorie was alwayes beleeued in the Church This is his second notorious and shamelesse Lye I prooue it by a three-fold argument For first the Byshop sayth plainely in expresse wordes that the Greeke Fathers S. Chrysostome S. Basill S. Gregorie S. Epiphanius and the rest of those great Learned men and stout Champions of the Church beleeued not Purgatorie for the space of 1517. yeares Secondly that the Fathers of the Latine Church beleeued it not for many yeares Thirdly that afterward some beleeued it by litle and litle Where I wish the Reader to obserue seriously this word deinde afterward for it striketh dead confoundeth the Iesuite and prooueth manifestly that Poperie is the New Religion The case is so cleare and euident as euery Child may easily perceiue the same For that which was beleeued afterward must perforce be vnbeleeued at the first Againe that which was sometime vnknowne must needes be sometime vnbeleeued or else our Fryer must needs say which for his Lugs he dareth not say that the Pope forsooth and his Iesuited Popelinges beleeued they know not what His third notorious Lye is this viz. that I vntruely charge their Byshoppe of Rochester in fathering vpon him that the Church of Rome beleeued not Purgatorie for the space of 250. yeares after Christ. For I haue euidently and irrefragably deduced out of the Byshoppes expresse wordes that the Church of Rome beleeued not Purgatorie for more then 250. yeares thrise told yea not for the space of more then one thousand yeares I prooue it once againe to the Iesuites and the Popes euerlasting shame Marke well my Discourse for Christes sake gentle Reader for in so doing thou canst not but abhorre and detest Poperie as a fond and new Religion I protest vpon my saluation that I beleeue as I write as also that the late Bishoppe of Rochester whom our Fryer nameth Roffensis which word onely connotateth the place where he was Byshoppe but is not his name prooueth the same effectually this is the proofe First the Byshoppe telleth vs constantly that the Greeke Church neuer beleeued Purgatorie Secondly that the Latine Church did not beleeue it of a long time Thirdly that afterward some few beleeued it by litle and litle Fourthly that it was generally beleeued not but of late yeares Fiftly that Pardons began to be sought for and to be graunted when the people stood a while in feare of Purgatorie paines To which I adde that Pardons beganne not vntill Bonifacius the eight 1300. yeares after Christ as I haue alreadie prooued out of Platina the Popes deuoted vassall and sometime his Abbreuiator Apostolicus And consequently that seeing such Pardons as I speake of in this place were not knowen for the space of 1300. yeares after Christ and seeing withall that they were in vse shortly after Purgatorie began to be feared it followeth by a necessarie and ineuitable illation that Purgatorie was not knowen and beleeued for the space of 1200. yeares at the least And so I trow nay am well assured not for the space of 250. yeares after Christ euen by the flatte testimonie of their great learned Popish Byshop my late Lord of Rochester B. C. As I haue prooued against him in the Dolefull Knell out of S. Denis S. Pauls scholler and Tertullian yea and to his vtter confusion conuinced out of himselfe T. B. I answere first that when our Fryer is at a non plus then would hee be thought to haue done that els where which he is not able to performe in deed and therefore doth he many times send me to this inuisible Booke of which more at large God willing before the end of this Discourse Secondly that if euer I can see the Booke as I hope to doe if any such Booke be extant in rerū natura I shall with speed conuenient frame mine answere to the same not doubting but the Confusion will be his owne after due examination of the same And in the interim let him this know by the way and before hand that his Booke is a sillie and dolefull thing indeed as which by his owne confession heere hath no better Authors to relie vpon then a counterfeite Denis and a Montanizing Tertullian Thirdly that what hee can possibly gather out of all my Bookes the same hath hee in this present pretensed Refutation set downe at large whether to his owne shame and confusion or to mine let the indifferent Reader iudge B. C. In this place I will adde the Testimonie of his brother Perkins who in his Probleme confesseth That Purgatorie was first receiued by Tertullian the Montanist wherein is one open vntrueth to weete that Hee was the first for hee onely affirmeth it but prooueth it not and no maruell when hee can not seeing most certaine it is that it came from the Apostles Non temerè c. Not without cause sayth S. Chrisostome these thinges were ordayned of the Apostles that in the dreadfull mysteries commemoration should be made of the dead for they know that thereby much gaine doth come vnto them much profite T. B. I answere first that our Fryer in one place calleth M. Perkins The Puritane of England and in an other place obiecteth my Booke penned against them Howbeit heere hee must needes be my Brother and I oppressed with his Authoritie Secondly that our Fryer hath no sooner obiected M. Perkins against mee but foorthwith hee oppugneth his Assertion Thirdly that he affirmeth it for a most certaine
Suruay and The Tryall I meane out of which our Fryer Jesuite who may seeme to be begotten of some Fayrie Bratte as the Secular popish Priestes write of the Iesuite Robert Parsons the Author of this scurrilous shamelesse impudent and lying Libell would seeme to conclude and finde out against mee a strange Contradiction viz. that in the one Booke I make the seede of Purgatory not to haue been sowen before the yeare 250. And afterward to haue increased till it came to perfection And that this notwithstanding in my other Booke I make the seede sowen before and to haue increased by litle and litle vntill it became ripe and perfect Poperie which was in the yeare 250. And therevpon he inferreth that Purgatorie was sowen and not sowen growen and not growen an Article of Fayth and not an Article of Fayth in one and the same yeare Now to this lusty Gallant a poore begging Fryer by profession though as the Secular Priestes their brethren in Poperie tell them they shame with that occupation as who must haue their Chambers Perfumed Gentlewomen to pull off their Bootes them-selues to trowle vp and downe from good cheare to good cheare at their owne good pleasures I returne this Answere which if nothing else would is able to strike him dead First that hee hath vttered as many Lyes as hee hath done lines His first Lye is this viz. That I say in my Suruay of Poperie that the seed of Purgatorie was sowen before the yeare 250. His second Lye is this viz. That I affirme in my sayd Suruay that Poperie was ripe and perfect in the yeare 250. His third Lye is this viz. That I make Poperie sowen and not sowen in one and the same yeare His fourth Lye is this viz. That I make Purgatorie growen and not growen in one the same yeare His fift Lye is this viz. That I make Poperie an Article of Fayth and not an Article of Fayth in one and the same yeare that is to say in the 250. yeare after Christ. Secondly that albeit hee charge mee with sundry vntruethes and more then a litle please himselfe therewith yet is there no vntrueth at all but those false accusations which proceed from his owne lying lippes No other proofe need be made thereof but the bare recitall of my wordes For doubtles the Jesuite either speaketh against his owne knowledge or else he is so besotted blinded with malice that he can not see Wood for Trees Thirdly that our Fryer sheweth himselfe to be a right Iesuite that is to say a shamelesse and impudent Lyer For the Letters and Figures in the Margent A.D. 250. doe not connotate the wordes following but the wordes immediatly afore-going Which no man of iudgement and reason can for shame denie For first I say plainely that Origen fayned many odde thinges touching Purgatorie Againe I say expressely that after Origen others began to call it into question Where I wish the indifferent Reader to obserue seriously these two poyntes with mee First that Purgatorie could not be ripe and perfect when it began but to be called into question Then that this calling into question was after Origen who was lyuing about 250. yeares after Christ And consequently that the 250. yeares must needes haue relation to the time of Origen and his immediate followers as who all approoued Chronographers testifying the same lyued about that time And this is confirmed because I do not speake of the Byshoppes of Rome barely and absolutely but with a restriction implyed in this word late I in all my Bookes doe euer repute S. Austen S. Chrysostome and others that lyued 400. yeares after Christ not late Writers but old and auncient Fathers which is an euident argument that I applyed my Marginall note to the time of Origen of his immediate followers and not to the late Byshoppes of Rome whom I contend to be men not of the Old but of the late and New Religion So as euery child may see that our Iesuite not able to defend Poperie nor to withstand the trueth and yet vnwilling to yeeld to the trueth and to condemne Poperie in which and by which he liueth in wealth pompe and glorie imployeth himselfe and his wittes with might and maine heaping Lyes vpon Lyes furnished with notorious coozening trickes euery where so to dazell the eyes of his Reader least he behold the trueth and so condemne the rotten Ragges of Poperie for the New Religion He is at a non plus his Backe is at the Wall all his pleading for late start-vp Poperie is fraughted with nothing else but coozening trickes notorious cauils impudent calumnies and false dealing B. C. In the same place he writeth thus Fiftly that the primatiue Church was neuer acquainted with the Popes Pardons nor yet with his counterfeit and forged Purgatorie A notable vntrueth for not to speake of Pardons but of Purgatorie was it not the primatiue Church which beleeued Purgatorie when as himselfe confesseth that it was made an Article of Popish Fayth in the yeare 250. at what time all the Popes were martyred for Christ and in his Funerall he acknowledgeth the first thirtie for godly men saying that both they and diuers others taught the same doctrine which S. Peter had done before them and most certaine that one of these thirtie lyued in the yeare 250. and so I trow they were of the primatiue Church The Minister is full of distinctions his braine a shoppe of solutions hauing many I-sayes for the answere of any Obiection Yet it is to be feared that no deuise will free him from a grosse vntrueth affirming heere that the primatiue Church was not acquainted with Purgatorie and yet teaching in his Suruay that Purgatorie was made an Article of Fayth by the late Popes of Rome in the yeare 250. T. B. I answere first that our Fryer is willing heere as afore to passe ouer in deepe silence the Popes Pardons as a thing not possible to be defended Secondly that our Jesuite seemeth more impudent then Impudencie it selfe as who is not ashamed againe and againe to iterate most grosse palpable and shamelesse Lyes I haue already refuted him plentifully and honestly discharged my selfe of that vntrueth which he would gladly impose vpon mee concerning the making of Purgatorie an Article of Popish Fayth Thirdly that I doe not in any one of all my Bookes impute the inuention of Purgatorie to any one of the first thirtie Byshops of Rome as whom all I honour in mine heart haue euer spoken and written reuerently of them Fourthly that I doe not onely trow but am well assured that our Iesuites trowing is a meere leasing while he auoucheth 250. yeares to be within the compasse of the primatiue Church I prooue it because all Christes Apostles who were the primatiue Church were dead long before that time of which our Fryer speaketh Fiftly that our Fryers feare is a flatte Lye
causing the M. of the Musicke to sound the Organges and all the Studentes to singe Te Deum as also the Arch-priest the Prouinciall the Jesuites and Jesuited Papistes euerie where doe after their best manner canonize Sherewin Nelson Ballard and the Gun-powder Iesuited Popelinges by praying vnto them and by reseruing their Blood Bones Haire and whatsoeuer once touched them as the Reliques of Gods holy Martirs Other like impertinent Vanities he vseth in this Chapter but he euer fleeth from my Reasons and slylie passeth ouer the chiefest matters I haue soundly refuted the Fryers Answere not omitting any thing of moment See and note well the Triall The Eight Chapter Of the Popes Fayth I Haue discoursed of this Subiect so largely both in my Golden Ballance in the Anatomie of Popish tyrannie in the Iesuites Antepast and lastly in my Christian Dialogue as more can not be wished for the full decision of the trueth in that behalfe Howbeit for the better contentation of the Christian Reader I am willing to answere euerie poynt of any moment through out the whole Chapter B. C. Bell collecteth out of Watsons Bookes in this formall manner First therefore if we meane to wring any trueth out of the Popes Nose we must haue recourse to his Holynesse at such time as hee is sober and not when hee is furious least he become starke madde and forget the knowledge of the trueth As though Watson had sayd that the Pope is sometime sober and sometime furious He doth much wronge him for his wordes reported by Bell himselfe in this very Chapter containe no such thing Onely he sayth That as the prudent Greeke appealed from Alexander furious to Alexander sober so may the Seculars notwithstanding any Decree set downe by his Holynesse by wrong information appeale euen from the Pope as Clemens vnto his Holynesse as Peter He speaketh of Alexander Furious and Sober and not of the Pope T. B. Bels Collection is truely deducted of Watsons wordes For Watson compareth the appealing of the prudent Greeke from Alexander furious to the appealing of the Seculars from Pope Clemens Neither can it be thought strange if Warson deemed the Popes to be sometimes furious For first Pope Iohn was rather furious then sober when he kept Women openly to the notorious scandall of the Church insomuch as some of the Cardinals writte to Otto then King of the Saxons to come and besiedge Rome so to afflict him for his sinnes The same Pope was rather furious then sober when he caused the Cardinals Nose to be cut off that gaue the counsell and his hand that wrote the Letter Pope Siluester the second was furious rather then sober I weene when by couenant he did homage to the Deuill to be preferred to the Popedome Pope Formosus was not sober when wittingly and willingly he committed flat Periurie Pope Martin was not sober when he absolued Formosus of his Oath Pope Stephanus the 6. was not very sober when he caused the dead body of Pope Formosus to be brought foorth into his Consistorie the ornaments Papall to be taken away two fingers of his right hand to be cut off a Laicall habit to be put on the dead corps and all this being solemnely done the body to be put into the Graue againe Pope Sergius the 3. was not very sober trow I when he commaunded Pope Formosus who now had bin dead almost tenne yeares to be taken out of his Tombe and to be set in a Chaire with pontificall Attyre vpon his backe and then his head to be cut off and cast into Tyber Pope Vrbanus the second was not sober doubtlesse when he absolued Subiectes from alleageance due vnto their Soueraignes condemning those that obeyed the King and absoluing such as tooke part against the King from the crime of Periurie and iniustice Pope Boniface the eight was nothing sober when he challenged the right of both Swordes when he depriued Philippe the French King and gaue his Kingdome to him that could get it But what need many wordes this poynt is most plentifully handled in my Christian Dialogue lately published to which I referre the reader for his full satisfaction concerning the Popes double person Read more of Watson in the end of the Second Chapter and ponder the same seriously B. C. His rusticall immodestie and childish scoffing at the Popes Nose litle becommeth the grauitie of his Ministershippe but he that is ledde vp and downe by the Nose like a Buffalo by the Prince of this world must to gratifie his Maister imploy his rayling talent according to his blacke inspiration T. B. I answere first that our Fryers blacke inspiration may better beseeme Pope Benedict the eight who as Petrus Damascenus affirmeth was seene riding corporally after his death vpon a blacke Horse the Deuil and who freely confessed that afore-time hee was much addicted to robberie and extortion It may also better be bestowed on Pope Siluester the second who as we haue seene did homage to the blacke Deuill and so aspired to the Popedome Secondly that the declamation our Fryer maketh against the leading vp and downe by the nose like a Buffal will litle content either our Jesuites or their Pope after the due recitall of the same This is a true Narration of the cruell furious and raging Buffaloes My selfe being student in the English Colledge at Rome not long afore my arriuall in this Kingdome and on a time walking abroad to take the ayre with many others of the same Colledge when we came without one of the Posterne gates of the Citie we espied certaine Buffaloes with their keeper at the Riuer side Which spectacle as vnpleasant to the eyes so also most terrible to the heart my fellowes and deare Countrey-men no sooner beheld but they betooke them selues to their best speed My selfe more bold therein then wise for the trust I reposed in the Keeper would not at that time amende my pace and so remained behind alone Sodainely the furious raging and cruell Buffaloes brake from their Keeper and with great violence came vpon me My Countrey-men standing a farre off vpon the toppe of an high Mountaine durst not for their liues aproach to offer me any comfort helpe or succour they neither did nor could expect any other thing saue onely present and most cruell death Howbeit the wilde cruell raging and most furious Buffaloes a thing very strange rare and wonderfull if a miracle let the prudent and Christian Reader iudge did no hurt to me at all but as it were sported with mee euen as one childe playeth with another after awhile the furious and raging Buffaloes left me and in peaceable maner departed from me at the length my fellowes beholding the departure of the Buffaloes and perswading themselues that I was most pitifully and cruelly slaine came with conuenient speed to visite my dead corps but finding mee aliue yea as liue-like as I was afore
longissime distare perpendenteâ— prudentâ—r dixerunt opera nostra non esse meritoria aut digna vita aeterna Ex legetamen siue conuentione siue promissione facta nobiscum opera â—ona hominis 〈…〉 graâ—ia Deo siunt aeternae vita digna eâ— illi aequalia quae seclusa illa Deâ— promâ—ssione qua pâ—ssâ—m in saâ—â—is literis reperitur fuissent tanto praemâ—â— prorsus indigna All other holy Doctors also considering after the same manner the naturall value onely of good Workes and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life said wisely that our works are not meritorious nor worthy of eternall life yet for the couenant and promise made vnto vs the good works of man with the helpe of Gods grace are worthy of Eternall life and equall with it which for all that the promise of God which is very frequent in the Scripture set aside were altogether vnworthy of so great Reward Thus disputeth our popish Bishop our holy Fryer euen to the Pope himselfe sitting in his pontificall Chaire Who though hee bestirre himselfe more then a little to establish the condigne merite of mans Works yet doth he in his owne kind of dispute vtterly confute and confound himselfe For first he granteth that not onely Saint Chrisostome but all the rest of the holy Fathers with him affirme constantly vniformely with one voyce assent that good Works neither are meritorious properly nor worthy of Eternal life Secondly that the best Works considered in their owne nature and kinde are vnworthy of Eternall life Thirdly that good Workes proceeding of Grace and ioyned with the promise of God are worthy of Eternall life Fourthly and lastly that if Gods promise and free acceptation be set apart the best Workes of all are altogether vnworthy of Eternall glorie Which Doctrine doubtlesse I most willingly embrace And consequently though the Papists neuer cease to impeach accuse slaunder and condemne vs in this behalfe yeâ— doe we defend nothing herein as iâ— euident to the indifferent Reader but euen that which their owne best Doctours in their printed Bookes doe teach vs. Yea in those very Bookes which are dedicated to the Pope himselfe The conceits which Byshop Fryer Joseph hath coyned to make good his fondly imagined condigne merite of Workes are very childish and too too friuolous For first where he sayth the Fathers speake of Good workes onely in respect of their naturall value as he tearmeth it I answere that that silly Glosse is onely inuented by himselfe his complices so to saue the life of their rotten and beggerly Poperie if any way it might serue their turne For no such thing can be found in any of their Bookes S. Augustine as we haue euen now seene doth plainely condemne their foolish exposition Nay our Fryer Byshoppe vnawares confuteth himselfe of such force is the trueth while he very honestly graunteth That Good workes done in Grace are vtterly vnworthy of Heauen if Gods Promise be set apart Where I wish the Reader to obserue seriously with mee this word prorsus wholly vtterly and all togeather which is in deed his owne and most emphaticall against himselfe For doubtlesse whatsoeuer is wholly vnworthy the same can neuer be condignely worthy No man in his right wittes will euer deny this most manifest trueth But say on sir Fryer let vs heare some more of this pleasant melodie B. C. Bell hauing produced Iosephus to shew that Workes proceeding from Grace are not Meritorious of eternall life without the Promise of God but wholly vnworthy inferreth thus Then doubtlesse the best Workes of all can no way be Meritorious which is a false Conclusion gathered out of the premisses For it should haue bin thus Then doubtlesse the best Workes of all can no way be Meritorious without the Promise of God Why did he perfidiously curtall away these wordes and make Iosephus absolutely to conclude against the Merites of works when as in that very place hee teacheth the Merites of workes proceeding of Grace togeather with the Promise of God T. B. I answere first that our Iesuite poureth out lyes euery where in such large measure that I am very loth to be teadious to the Reader with the recitall thereof Pudeâ— N. me pigetque bonas horas nugis conterere O impudent Fryer doe I curtall Josephus his wordes It is thy propertie O shamelesse Jesuite it is not mine to cut or take away any one word or syllable from mine Author These are my expresse wordes in my Tryall so God mee helpe True it is thirdly that the religious Fryer and popish Byshop Iosephus Angles telleth the Pope roundly that it is the constant and vniforme fayth of all the holy Doctors that the best and holiest mans Workes vpon earth neither are nor possibly can be meritorious or worthy of eternall life if Gods holy and free Promise be set aside Without the which sayth Angles in the name of all the rest the best Workes of all are altogeather vnworthy of so great reward His expresse wordes are these prorsus indâ—gna wholly vnworthy Where I wish the Reader to obserue seriously with me this word prorsus which signifieth wholly for if our best Workes be wholly vnworthy of the Reward or Glory as Iosephus Angles in the name of all the holy Fathers and Doctors telleth the Pope both grauely and constantly then doubtlesse the best Workes of all are no way worthy saue onely by with and in respect of Gods Promise freely made vnto vs. Marke well gentle Reader for Christes sake and for the saluation of thine owne soule For either Poperie is hereby prooued the New religion or doubtlesse my wittes are not at home Josephus Angles affirmeth disstantly and the Popes Holinesse hath approoued the same that Good workes without the Promise of God are wholly vnworthy of eternall life Ergo say I and my life I gage for the tryall thereof Good workes without Gods Promise are no way worthy of the same For without all peraduenture that which is wholly and altogeather vnworthy without the Promise of God can no way be worthy but by and with the Promise of God The Fryer sayth not that Good workes are some way and in some sort vnworthy but prorsus wholly altogeather and in euery respect If they were any way worthy without Gods Promise then doubtlesse could they not be wholly and prorsus vnworthy without the same It is a thing vnpossible none but mad-men will affirme it Secondly that our Iesuites illation a falsely supposed correctiue of mine is fond childish and ridiculous Thus the Jesuite disputeth For saith he it should haue been thus Then doubtlesse the best Workes of all can no way be Meritorious without the Promise of God What a thing is this Hath our Iesuite lost his wit because Poperie is prooued the New religion So it seemeth doubtlesse For my illation is the very same in deed with that which the Iesuite
not daring indeed to accept the Challenge and to encounter me seeketh by fond cauils and shamelesse euasions to instill into the eares and heartes of their silly deuoted Vassals that I will not because I dare not performe my promise And for the better effecting of their purpose they require of me that which I neuer promised yea that whereof my selfe am altogeather ignoraunt and no way able to performe For how can I performe that which I doe not know I must forsooth procure him a safe conduct to dispute with that equitie and fauour which was graunted to the Protestantes in France Marke for Christes sake how feard our Iesuite is to accept the Challenge First hee dareth not put downe in print his name and addition A tricke of Iesuiticall or rather Diabolicall pollicie I must procure a safe conduct for B. C. Some bloody cut-throate I thinke hee be Yet I must not know whether hee be a Man or a Monster whether Pope Iohn the Woman or some Deuill incarnate of a Popish Nunne Besides this I must accept of such slye conditions as he addeth to my Challenge so as he may be at libertie to slippe the Halter when and as he list Whereby who seeth not that by all meanes he auoydeth to dispute or bicker with mee Fourthly that the Iesuite and his Jesuited complices haue a long time intended and still labour by vngodly and indirect meanes to take away my life from me and so to stoppe me from further writing against their rotten Poperie Yea in his Preface he protesteth lustily that hee hath prouided a Winding-sheete for the shrowding of my Carcase and that he will with all speed make ready my blacke Funerall And it seemeth so in very deed For vpon the 13. of Iune instant 1609. euen immediately after I had finished this Catholique Triumph there came a friendly Letter but without name vnto my handes and a Packet with Siluer in it which the man namelesse pretended he had borrowed of me c. The circumstaunces were such quae nunc non est narrandi locus that neither my selfe nor others durst open the Packet as hauing apparant inducementes to suspect Poyson Pestilence or other like infection Diabolicall Thus much I thought good in briefe to insinuate to the Readers that they may thereby see and perceiue how vnable the Papistes are to defende their late vpstart Poperie as who know no better meanes but by seeking most cruelly to murder all such as stand in their way God make me firme and constant in the trueth and God defend me and all professors of his holy trueth from Popish sauage crueltie and in the end bring vs to endlesse felicitie Amen Amen FINIS Fiue Bookes were printed but hid vnder a Pipkin least they should be seene or burnt with the Sunne My Booke of Motyues and Booke of Suruey Forerunner pag 15. To what end were they written but to be published This Church of Rome hath foulely corrupted the old Romane Religion which our Church hath reformed A.D. 527. A.D. 1084. The Papistes ascribe saluation to popish Monkry Bruno the author of a new popish sect Hence Poperie is conuinced to be the new Religion A.D. 1335. A.D. 1119. A.D. 1170. A.D. 1198. A.D. 1206. A.D. 1371. A.D. 1540. Ignatius Loyola was the father of Iesuites these proud lordly Fryers Behold the Iesuites liuelie purtrayed in their best beseeming colours Note well my Anatomy The Fathers of the African Councell did stoutly controule the Byshops of Rome for their forgerie of false Canons The Byshop of Romes authoritie limitted by the Councell of Nice Hence sprang the Byshop of Romes falsely pretended Primacie The Emperours were deceiued and so gaue away their royall prerogatiues A.D. 528. Vniuersall Byshop A.D. 607. A.D. 1550. A.D. 1418. A.D. 1566. A.D. 1161. Chap. 4. Of the Popes Pardons Chapt. 5. Of popish Purgatorie Chap. 6. Of Auricular confession Chap. 7. Of Veniall sinnes Chap. 8. Of the Popes fayth Chap. 9. Of the condigne Merite of Workes Chap. 10. Of Transubstantiation Chap. 11. Of popish inuocation of Saintes The Iesuite only snatcheth at such peeces as he thinketh he may best deale withal B.C. pag. 2. 〈…〉 apud 〈…〉 3 cap. 32. O the most monstrous lye in the world God of his mercy either conuert or confound the lyer Secundo principaliter Ioh 12. ver 41. Euseb. hist. lib. 3. cap. 32. Vpon my saluation the Iesuite hath most impudently belyed mee The Iesuite is as honest as he that hath no trueth at all in him Nomb. 16. vers 24.30 Out vpon all lying trayterous Iesuits Poperie can not in trueth be defended it is the new Religion The Iesuite beginneth continueth and endeth with lying Epiphan haer 68. p. 213. Apud Aug. epist. â—1 13.14.17.18.25.30 Aug. ep 76. Aug. ep 77. Apud CypriaÌ„ pag. 11.46.61.66 Valla. de don Constant. â—ol 34. B. Act. 16. In breuiario cap. â—1 Act. 16. Pag. 10. The Iesuite is full of notorious lyes Act. 16. pag. 21â— Liberatus cap. 13. pag. 621. in Breâ—iar Cap. 12. pag. 620. Cap. 23. pag. 630. Cap. 12. Pag. 20. A.D. 457. A.D. 327. Quinto principaliter Theod. hist. lib. 5. cap. 10. Theod. hist. lib. 5. cap. 9. A.D. 371. Sixto principaliter Notetur cap. 2 in conclus â—0 valde Fuerunt 630. episcopi in Chalcedone A.D. 457. Act. 16. pag. 212. The Byshop of Rome the chiefest Patriarke but yet vnder the Emperour as other Byshops else where Act. 16. pag. 208. Concil 1. Constant. A.D. 383. Celebratum Marke this The Byshop of Rome was made the chiefe Patriarcke because Rome was the head of the Empire Concil prim Constantinop Can. 5. et habetur dist 22. cap. Constantinop ciuitatis Honoris primatum Marke this poynt well Concil primum Constantinop A D. 383. celebratum Epist. ad Damasum The Iesuite prooueth himselfe a noddy Euery Arch-byshop is Byshop of Byshops in a godly sense meaning Marke well the next Chapter Dist. 99. cap. primae sedis Dist. 99. cap. Nullus Let these decrees of the Popes be neuer forgotten Gratian Dist 99. cap. ecce Floruit Greg. A.D. 591. The Byshop of Rome is confounded Concil Chalc. A. D 455. celebratum Our Fryer slaundreth the primitiue Church Our Fryer confuteth himselfe See the tryall and marke it well It is new for that it coÌ„meth short by more then 400. yeares of the time of S. Peters doctrine The newnesse of Religion may be considered two wayes The word or name Pope is a ragge of the new religion The name was old as coÌ„mon to al Byshops but not as proper to one O Fryer great is thy malice against the truth Ioh. 10. v. 28.29.30 Mat. 9.6 Ioh. 1. v 14. B.C. pag. 12. Let the Fryers confession be well remembred pag. 12. The protestation of the Duke of Saxonie and of the rest Read and marke well the antepast Gratian. Dist. 40. cap. si papa The Pope may not be iudged though he carry many thousands of men into Hell fire Vict. relect 4. depotest Papae