Vdal to insringe his solutions which giueth me iust cause to suspect that he is with the preconceipted sincerity of his owne doctors carryed away into error and so looketh little into the Originals which if he did he could not but finde that which he pretendeth to seeke for if he shutte not his eies against the truth as he professeth he will not VVhich that he may doe I shall not forgett to cōmend him to his mercy who desireth not the death of a sinner but that all should com to the knowledg of his name But yf it shall sal out that he will stil proceede forward in his fourmer course yet I would wishe him in writinge to abstayne from all biting and bitter words which somtyme he breaketh into that the quarrell of God may not he prosecuted like the quarrels of this world but with that modesty which becometh the prosessors of diuinity and religion And for my part sory I am that Bell hath so far giuen the raynes to his passion as with such virulent termes and insupportable insolency to cast forth his gantlet of defiance and to insult against the whole Church of God which hath made my stile before in the Preface more stirring and quicke then otherwise I would or thought conuenient least we might be condemned of cowardize or seare to the preiudice of truth which so often and so opprobriously he obiecteth against vs. Thus much of these matters now it remaineth to encounter Bell and to examin and make triall what substantiall stuffe is contayned in his Triall of the newe religion B. C. BELS TRIAL EXAMINED CENSVRED AND REFVTED The Proeme ENtending to note the principall vntruthes of Bels Pamphlet the principall part and fundamentall substance thereof I haue thought goode to take my worke orderly before me first to salute his Epistle and see what holsome stuffe he presenteth in that to his Patrones Bells Epistle Dedicatory THE 1. VNTRVTH THE Minister standeth vppon coales till his fingers be at worke and his penne busied about his harts delight and therfore not to loose any time hefalleth roundly to the matter presenting his patrons with a tricke of his occupation in his very first entrance His wordes be these The visible church quoth he as writeth Egesippus Egesip apud Eusebium host lib. 3. cap. 32. remayned a virgin free from all heresies and corruptions during the lise of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuinge But after the death of the Apostles sayth he errors by litle and litle crept into the church as into a voyd and desert house This assertion is dolefull ynoughe and yet very profitable against all Popish Recusants of our time as who are not ashamed impudently to auouch that after so many hundred yeares from Christes ascension there hath bene no error at all in their Romish Babilon This collection will proue dolefull ynough to him selfe and not very profitable to the congregation by that time we haue sifted his words and examined the authoritye alleadged for it is powdreed with lies and iugling tricks thicke and three-sould For first if he meaneth any such error as may stand with the integritie of the Catholike faith most false it is that we deny any such error may creepe into the Church for we willingly confesse that Papias S. Ireneus and some others held the error of the Chiliastes as him selfe mentioneth straight after that S. Ciprian and diuers others with him were carryed a way in to the error of rebaptization but yet notwithstandinge these their errors they were true members of the Catholicke church seing that in questions newly springing vp error may be incurred but not allwayes heresy which importeth not only an error in the vnderstandinge but also malice and obstinacie in the will by contemninge the Church her decree and determination But if by error he meaneth heresie as no question he doth both because he saith that during the liues of the Apostles the Church was free from all heresies and corruptios but after their death error by litle and litle crept in and also for that he termeth our Church Romish Babilon or as he speaketh in his Suruey where he handleth the very same matter whorish Babylon by which Page 342. wordes it is plaine that he meaneth hereticall errors for such only maketh our Church Babylon and to forsake her true spouse Christ and to comit spirituall fornication by cleauing to newe damnable and hereticall opinions and lastly for that otherwise he proueth nothing against vs the scope of his booke being to shewe that our religion is not old but newe as being far different from the pure faith of the Apostles This then being his meaning most false it is I say that any such errors crept into the Church I meane with the corruption of the Churches sincere doctrine though I willingly graunt that diuers of the Church haue by heresie falne from true doctrine as namely the minister him selfe eyther in the Apostles time or shall doe vntill the worldes end and that by the singular prouidence of Christ who promised that hell gates should not preuayle Math. 16. against his Church and many like places to that purpose might be alledged But what say we to the authoritye of Egesippus who liued straight after the Apostles cited by Bell for iustification of that he affirmed Nothing els but that he belieth both Egesippus and also Eusebius whome he quoteth in the third booke of his history cap. 32. as the relator of those wordes of Egesippus Reade the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The minister was not content to Bels epistle dedicatorie borrowed frō his suruey pag. 341. 342. present his Patrons with a cast paragraffe of his Suruey makinge it the begininge of his Epistle for almost two pages together but he must also abuse both them and others with a notorious vntruth of his owne fatheringe that vppon Eusebius which is not there to be found Neyther can this dealing of his proceede from other roote then meere malice for immediatly after this sentence cited out of Eusebius in the 32. chapter of his third booke he produceth out of the 33. chapter of the same booke how Papias and Ireneus were infected with the error of the Chiliastes and that very truly which sheweth that he perused the place And in his Suruey the foresayd Pag 341. 342. places be found in like manner alleadged the one truely and the other most falsely Can this procedinge of his stewe from any other sinke then the filthy puddle of his owne corrupt conscience Beside this who knoweth not acquainted any thinge in antiquitie that Simon Magus set his heresie abroach in the Apostles time and before the death of S. Peter as Eusebius recounteth whose Lib. 2. hist cap. 12. death was long before the death of S. Iohn
word Yf the good Reader vouchsafe to reade S. Thomas he shal find in him the cleane contrary doctrine to 3. part q. 49. art 5. witte that we are by the passion of Christ deliuered both from Originall and all actuall synne whatsoeuer Pag. 198. He runneth vpon the Iesuits thus The Iesuits quoth he can not brooke Episcopall preheminence and in their high court of reformation haue made a lawe for the vtter abrogation of all Episcopall iurisdiction A most notorious slaunder as the whole world knoweth They liue vnder Bishoppes without any mislike of their dignity nay with condemninge them of heresy that teach otherwise as is apparante in Cardinall Lib. 1. de Clericis cap. 14. CommeÌ„t in 2. 2. disput 10. quast â—1 Bellarmin and Gregorius de Valentia The booke which he quoteth I haue not seene yet I make no doubt but the author is one of trust some false brother or other The thing it self is so false as I maruaile he blusheth not to putt it in printe That they haue made a lawe to abrogate Episcopall iurisdiction is most ridiculoue as though forsoth it were in their power to effect any such thinge and as though they labour not both in word and writinge for the vpholding of that dignity against disciplinarian Caluinists The author he alleageth for proffe is some Quodlibet arian minister though poore VVat son beareth the name So palpable an vntruth knowne to those that knowe any thinge is sufficient both to cassier the credit of those Quodlibets and other like libellaticall pamplets published vnder his name and also deepely to touch the reputation of Mr. Rogers True it is that those religious and learned men to stoppe all suggestions of ambition which hath bene the bane of many haue a seuere constitution amongest themselues ratified by vowe that none shall not only not procure any Ecclesiasticall Prelacy but also resist what he may reseruing due obedience to whom he is subiect not to be aduanced to any such dignity yet may they when it shall seme so good to the Pastor of Gods Church be promoted to prelacy as that worthy maÌ„ Bellarmine was not only created Cardinall but also made Archbishoppe of Capua Mr. Rogers as I suppose is not acquaiâ—tâ—d with any such scrupulous nicenes beinge more like of the twayne to haue made a vowe that he will not refuse any Episcopall promotion if he can tell how to com by it Pag. 220. To bring our religion into extreame hatred with all that be of contrary faith he chargeth vs with this doctrine viz That faith is not to be kept with heretiques An odious slander and not only of Mr. Rogers but commonly receiued amongest all Protestants How doth he proue it forsoth out of the Councell of Constance which he quoteth in the margent but noteth not any particular place which argueth false dealing the Councell being passing longe Gods Church assembled in that sacred Synode is notoriously abused and we dayly iniuried by the licentious pennes of protestats No such thing is in that CouÌ„cel defined And I desire no more then that the good Reader will not giue Mr. Rogers or others creditte before they truly bring forth in particular words what they so confidently auouche in generall terms Thus haue I briefely by a sufficient iury of vntruths conuicted Mr. Rogers of false dealinge and most iniurious and godlesse proceedinge against Catholike religion To prosecute all were a worke of more labour for neuer was booke as I thinke comming forth from such a one of such a subiect with that authority and that carried outwardly so braue and glorious a showe and inwardly was so vgly foule and deformed to the infamy of the author discredit of the booke disgrace of their religion and high commendation of our fayth which standeth vpon so sure grounds that it can not be impugned but by those meanes by which the author of it Christ himself was condemned to the shamefull and opprobrious death of the crosse Being thus dispatched of Mr. Rogers it remayneth to speake a word or two of another booke which was not longe since sent me and is intitled A briefe viewe of the weake groundes of Popery compiled together by one Mr. Vdall a lay gentleman out of diuers Englishe Controuertists as himself semeth to insinuate and in all probabilitie can not otherwise be thought and so no maruaile yf the waters be not sounde when they were drawen from corrupt fountaynes who can euer looke for a wel shapen garment made after a crooked measure Grapes are not gathered Math. 8. v. 16. of thornes nor figges of thistles as our Sauiour saith yet doth it so much please Mr. Vdall that he doth seeme to take great heart of grace for that he was not answeared with that expedition he expected The more hast he maketh the more he vrgeth his owne disgrace yf malice hath sette him a worke but if it be true zeale of truth and sauing his soule as he pretendeth I despaire not of his conuersion wherefore either for the spirituall profitt of himself or the commodity of other or common good of both I will nowe present him with a short sample of suche soule flawes as be in his booke minding afterward with more full hand to prosecute that subiect In his Preface to his deare Cousins whom with poyson lurking vnder sugred wordes he laboureth to inuenime he accuseth vs of open blasphemie against the sacred scriptures which I thinke wil rather proue a grosse vntruth on his parte and where is this blasphemy contayned in a booke as he telleth vs of Cardinall Cusanus which is intitled De authoritate c. Of the authority of the Church Councell aboue and against the scriptures But I besech him did he euer see this booke which so confidently he alleageth yf he hath then should he haue done well to haue noted where that the Reader also might haue found it seing it is not amongest the three Tomes of his workes sett out at Basill In the â—eare 1565. neither mentioned by Trithemius who hath diligently gathered together the workes of learned writers nor yet by Posseuinus who hath lately entreated of the same matter If he hath not what indiscretion is it in so waighty a pointe to rely vpon the creditt of others Veryly would such as reade Protestants bookes but vouchafe sometyme to examine the quotations it were not possible that they could be so pittifully deceiued as they dayly be Cusanus is abused he ueuer wrote any suche booke This vntruth it may be he borrowed from Mr. Iewell who doth not only cite that booke but also as Detâ—ction lib. 5. pag. 410. though he had knowne it very well quote very many places out of the same as he is charged by Doctor Hardinge which argueth that out of true bookes he could haue proued any thinge for himself that out of one which was neuer written found so many testimonies to serue his turne I would not wishe Mr. Vdall
Bell deny this lett him for that great skille which he hath in hunting out the originall of Poperie and superstition tell vs at what tyme bet wixt the first conuersion and the late daies of Edward the sixt the vse of latin seruice crept in Shal we thincke that S. Gregory whom Bell confesseth to haue been an holy Bishoppe indede would euer Woeful cry pag. 62. Suruey pag. 187. haue permitted that custom to haue been brought into our countrey if he he had thought it superstitious wicked nay if he had not reputed it requisite good and Apostolicall More then fower hūdred yeares before the time of S. Gregory the auncient Bryttaines receaued the same manner of seruing God from the blessed Pope and martyr S. Eleutherius that is in the latin tongue which appeareth first because venerable Bede Lib. 2. hist cap. 2. reporteth that there was not any materiall differece betwixt S. Austen sent by S. Gregory and the Britain Bishoppes saue only in Baptisme and the obseruation of Easter Secondly for that certaine it is that they had also since S. Austens tyme the masse in the latin tongue but to thincke that if they had bene once in possession of the seruice in their owne vulgar language that they could haue bene brought from that without infinite garboils especially the opposition betwixt them and the English Saxons in auncient tyme considered or that if any such contention had fallen out that it could haue bene omitted by the curious pennes of our historiographers it were greate simplicitie once to surmise Wherfore what followeth but that they receiued that custom at their first conuersion which was within lessen then two hundred yeares after Christ and consequently that by Bels allowance and the common cōputation of others it is sounde Catholicke and Apostolicall and no◠any rotten ragge of a newe religion as this ragge master gableth and that on the contrary to haue the publique seruice in the vulgar tongue is a newe patch of Protestanisme fetched from VVittenberge or that mart of Martinists the holy city of Geneua A short admonition concerning Bels eleuen chapters following THese chapters I shall soone dispatch seing they concerne not any weighty points of religion but ceremonies and such like in which the Chureh hath authority to ordaine and abrogate to make or repeale lawes as shall seeme most meete for the honour of God and the edification of Christian people For prooffe whereof I could alleage many Protestants but I will content my self only with one whose authority the minister will not refuse being a deere frend of his owne the first letters of his name are Thomas Bell who in a booke sett out not long since against the Puritanicall presbitery called by him The regiment of the Church disputeth earnestly for Imprinted by T. C. c. anno 1606. In his Regiment of the church cap. 7. pag. 53. the authority of the Church in thinges indifferent namely in his seauenth chapter where he deliuereth these two Aphorismes The first of things de facto altered in the Church for prooffe whereof he reckoneth vp sixe particular pointes recorded in scripture yet chaunged by the Church The first is to receiue the communion in the morning though Christ did it after supper The second is to celebrate it in leauened bread though Christ did it in vnleauened bread The third is that the Apostles receiued the communion sitting but now it is receiued kneeling Fourthly Christ premised washing of feet which is nowe omitted Fiftly the Apostles commaunded abstinence from bloud and that which is strangled and yet the Church hath abrogated that decree Sixtly S. Paul prescribed prophesying to be done with bare head yet small account is made thereof The second aphorisme is of thinges not expressed in scriture and yet decreed by the Church to be obserued and kept and this he proueth by the dedication of Salomons temple for seauene daies and out of 2. Paralip 7. Hoster cap. 3. 9. 1. Ma chab 4. the festiuall daies appointed by Mardocheus and the Machabees and afterward vpon this ground in his eigth chapter he iustifieth diuers things in particular instituted by the Church as the obseruation of festiuall daies kneeling at the communion Surplesses Tippets and square capps the ring in marriage and such like This being so what an old house hath this minister brought vpon his owne head neuer did old Elderton so tickle the Iesuits with gentle iyrks as Sr. Thomas hath prouided roddes for the runnigate of Rascall for if he inferre against our ceremonyes as he doth because they were instituted since Christ though very auncient that they be rotten ragges of the newe religion what shall become of their ceremonies which either be borrowed from vs or of far later date what can they be els but pild patches of Protestanisme and rusty raggs of the reformed congregation nay what must their communion booke it self be neuer heard of in the whole world till the late daies of king Edward the sixt and drawen from our Portesse and masse bookes as the thing it self speaketh and their Geneua Gospellers often cast in their teeth Was euer braue Ministers wittes so misledde by I knowe not what night ghoste or colepixen as to say that in one place with good grace which in an other turneth him to great shame and disgrace where is nowe Sr. Thomas and how beates his pulse are ceremonies instituted since the tyme of Christ and and his Apostles rotten ragges or no if not why is he so hotte on foot to persecute them so eagerly and intertaineth them with such homely termes if they be rotten ragges as here he saith how can he defend the English congregation that ruffleth in such raggs or himself that disputeth for the authority of the Church in that case or with what face can he euer looke vpon the Geneua generation of the mocking Martinists Certainly were he not habituated to chopping of faiths and chaunging of religion and that careles contempt had armed him to disgest any disgrace these newes were able to bring the panges of death but he that hath swallowed down mil-stones wil neuer make bones at such small choking oisters How his Regiment of the Bels bookes contrary one to an other Church written against Puritanes agreeth with The triall of the newe religion published against Papists or this with that be curious points of scrupulosity Bell careth neither for contradiction nor conscience but only seeketh the glory of God and the aduauncement of that Gospell which for the tyme present and duringe the same reuelation he firmely beleueth to be the euerlastinge truth But to runne ouer some of his chapters a little more in particular Bels XVII Chapter Of the antiquitie of Popish masse and the partes thereof THe minister very profoundly scoffeth both at other parts of the Masse and also at these following writing thus Gregory added the Kyrie eleyson Telesphorus Gloria in excelsi is Deo Gelasius the collects Hieronymus the
denance with as many challenges as will stand between Charing Crosse and Chester and as many dares as will reache from Darby to Darington These these dolefull newes haue cast him into such dumps that he hath small list to heare either of disputation or any indifferent Conference and therefore though he writeth still and vseth that as a poore proppe to vphould his fallinge reputation least the infamy of cowardize and dastâ—rdly feare with no small desgrace to theire cause should suddainly seaze vpon him yet the tickling stringe and mountinge Minekin of brauinge and challenging is not once touched that kinde of descâ—nie is now out of date He is no true friend of his that will so much as mention any such matter If this be not the cause what is the reason that he which was so furious before like a little lion is now become so gentle like a tame cosset Be it that his haughty and insolent maner of crakinge vpon better adiâ—ise of friends disliked him yet should he in temperat and modest sort still haue prosecuted his former quarrell for the creditt of their gospell and reputation of his learninge which in the opinion of his dependants is very great and in his owne incomparable and accepted of the offer of S. R. and vtterly confounded him in disputation for he nothing doubteth or at least in former tymes hath not yf his wordes did truly deliuer his meaning but that such an act would tend to the glory of God to the seruice of his Soueraigne the honour of his countrey the edification of his auditors and the comfort of his owne soule as in his Motiues he speaketh or if disputation Pag. 36. liketh him not why hath he not procured a Safeconduct for such an indifferent Conference for the due triall and examination of the authorities alleadged in his bookes as passed in Fraunce betwixt the reuerend Bishoppe of Eureux and now Cardinall and the Lord of Plessi Marlie for if that sincerity be vsed which he often protesteth what readyer way could he haue wished either for the procuringe to himself eternal renowme and vnspeakable creditt to his cause or euerlasting shame to me and thereby some disgrace to Catholike religion Seing then he is now so mute that before was so tonguy now so dead that before was so liuely can any other true cause thereof be assigned then that his owne conscience not ignorant of his bad quarrell and priuy to so many corrupt citations as be founde in his bookes maketh him willing after so great expectation moued in mens mindes to shift his haÌ„ds from any such busines slily to steale away as though EnglaÌ„ds Ioye were againe in actinge Or yf the humour of self love doth so dazele his eies that he can not yet see into what dangerous straigtes by his many manifest vntruthes he hath brought the reputation of the congregation and so would for his owne part still venture forward VVhat can be thought otherwise of any that penetrate into the matter as they ought but that superior authority hath commaunded the clapper to silence for his foolishe and daÌ„gerous iangling But he that hath hetherto behaued himself in such insolent and dominiringe manner odious to God and the world must not thus passe away wherefore I giue him once again to vnderstand that we expect the Safeconduct which he hath so often spoken of this we require vrge and exact at his hands wherein if he fayle well may his followers saye Farewell fidelity the glory of the Gospell is ecclipsed shame hath shaken handes with the congregation and no remedy but it must be proclaimed by vs in towne and country that Bell euen the Minister Bell that daringe Doctor that craking challenger that couragious champion that Larum ringer is desperately fled the field not daringe to indure the encounter of his auersaries and hath left all the fraternity egregiously cousined abused and gulled or els which turneth as much to his perpetuall infamy and disgrace that his mouth is musseled by authority for hauing spoken more then be can with his owne honesty or reputation to the common cause defend and maintayne VVherefore what remayneth but that hauing runge his Dolefull knell and left him speacheles and ready to giue vp his last gaspe and hauing also prouided here a winding sheet for the shrow dinge of his carcasse but that I should with what conuenient speed I can make reddy his Blacke Buriall that he may according to his deserts be interred to the perpetuall ignominy of his name and euerlasting confusion of the congregation Before I ende I can not gentle Reader but say somthinge concerning a booke that came lately to my handes of one Thomas Rogers which as it is a commentary vpon nine and thirtie articles contayning the faith and religion professed in England and concordably agreed vpon as he saith by the reuerend Bishoppes and cleargy at two seuerall Conuocations so is it graced with this Embleme Perused and by the lawfull authority of the Church of England allowed to be publique In this booke proceeding from so graue a man as he insinuateth himself to be from the chaplin to the principall of their cleargy intreating of so waighty and important a subiect as the Synodicall decrees of their church and commended to the world in such singular and speciall manner what can of reason be expected but that the truth should sincerely be sett forth without all suspition of cunninge conueyance all feare of sinister relation or any scruple or doubt of hatefull corruption seing the stayne of such crymes should not only touch Mr. Rogers but redound also as it were to the infamy of the whole body of their cleargy and religion For any yea of meane insight may soone make this discourse that if the religion of England were sounde and ours false and abominable no indirect proceding needed or woulde be practised either to the aduancinge of their owne or depressing of ours and contrarywise if corrupt courses be made the buckler to defend themselues and the weapon to offend vs what can be thought but that there is a flawe in that faith which is by that meanes maintayned and impregnable veritie in our religion which is by such godles shiftes assaulted now whether this be so or no and in that grosse manner as not only those which be of capacity and learninge but euen of the meanest and ignorant sort shall especially in som of them thinke vs to be notoriously abused iniuried remayneth to be hadled VVherefore to runne ouer briefly some fewe vntruths and a little to touch the corrupt dealing of Mr. Rogers as my short tyme shal giue leaue the straight coÌ„fines of a Preface will permitte Pag. 14. He setteth vpon vs in the manner One Mother A. short list of Mr. Rogers vntruthes Iane quoth he is the Sauiour of women a most execrable assertion of Postellus the Iesuit Nay rather it is a most execrable vntruth of Mr. Rogers the Preacher Can
a man of his profession charge vs with so strange paradoxicall and blasphemous an assertion and so iniurious to the sacred bloud of the Redeemer of the whole world and that both of men and women without recoilinge of Conscience we denye what he saith how doth he proue what so boldly he affirmeth Postellus the Iesuit quoth he teacheth this execrable dnctrine which he proueth out of the Iesuits Cathechisme That Postellus was one of that order is more then I doe knowe or more then I list yet to beleue vntill I see better prooffes but yf he were he was no other then such a religious man as Luther was that ranne out of his cloister to lay the foundation of the Gospell I finde him in the Indice of the Councell of Trent commonly annexed thereunto enrolde for an heretike and so discharged from vs albeit I can hardly beleue that euer he could be so madde as to broach any such ridiculous sensles and blasphemous doctrine To iustify this of Postellus Mr. Rogers voucheth the Iesuits Catachisme that is a most scandalous and slaunderous libel made by one Pasquiere a French heretike in disgrace of that renowmed order as he knoweth full well when he citeth out of the same Catachisme two infamous verses tendinge deepely to the Pag. 187. touch of their liues which none so simple to thinke that they would publishe of themselues They are so far from being the authors of that filthie and hereticall booke that one Richeome a learned man of that Society hath sette forth a confutation thereof Should a Catholike compose a like treatise bearinge title The Church of Englands Catechisme fraught with abhominable and most odious opinions and such in truth as they vtterly detest and should I produce out of it most loathsom stuffe against them in disgracè of their religion would he not condemne both the author for a monster of the world and me for an extreame malitious slaunderer to presse them with any such damnable testimony I leaue the application to himself Pag. 17. He condemneth it in vs as an error and dreame that Christ descended downe into hell to deliuer the Soules of our forefathers and that most iniuriously for to omitte what may be brought out of sacred scripture we can not be condemned herein but the auncient fathers must beare vs company and that by the testimony of our aduersaries The fable quoth Casuin of a place vnder the 2. Instit. cap. 16. §. 9. ground called Limbus albeit it hath greate authors yet it is nothing els then a fable Sutcliffe confesseth that S. Hierom and other fathers beleued that Lib. 1. de Purgato cap. 4. there was a simbus patrum before the comming of Christ But he addeth that they affirmed it rather scholasticaliy then dogmatically which yet he neither doth nor can proue we take what he graunteth of their beleuinge the other we deny Willet also can not gainesay the same We confesse In his sâ—nopsis of the editioÌ„ 1600. pag. 353. quoth he that the fathers for the most part of them to haue bene in this error To conclude this doctrine is taught by the church of Englande when as in the Geneua Psalms allowed and authorized by receiued custome amongest them this article of the Crede He descended into hell is turned thus into meeter His soule did after this discende into the lower parts To them that longe in darkenes were the true light of their harts By what warrant therfore Mr. Rogers expoundeth them here to the contrary I know not him selfe can best tell Pag. 23. many Papistes quoth he and namely the Franciscans blushe not to say that S. Francis is the Holy Ghost Mr. Rogers blusheth not notoriously to iniury vs with the imputation of so blasphemous an assertion He quoteth in the margent for prooffe the Alcaron of the Franciscans a most shamelesse and scurrilous booke sett out by modern heretikes against that worthy and religious order It seemeth he bestoweth much of his tyme in such spirituall books as these and willingly entertaineth such witnes against vs as the Scribes and Phariseis did against Christ vntill he dischargeth himself better this iniurious and blasphemous vntruth must ly vpon him self Pag. 29. Speaking of our behauiour to the scriptures he Antidot euang in Luc. 16. p. 528. saith To the same purpose but more blasphemously Stapleton saith as the Iewes were to beleue Christ so are we simply and in euery thinge to beleue the Church of Rome whether it teacheth truth or errors He fathereth a grosse vntruth vpon Stapleton his words be these Certum est c. It is certayne that the Iewes ought to haue obeâ—ed Christ so far forth as he gaue testimony to the truth but whether he did that or no belonged not to the Iewes to make any doubt of but simply to beleue Wherefore as the Iewes ought to haue beleued Christ so ought we simply to beleue the Churche not verily whether Note these wordes against Mr. Rogers it teacheth true thinges or not but whether that be certayne to vs or not We ought not to doubt but as the father sending Christ coÌ„maunding him to be heard so Christ sending his church and commaunding that to be heard hath by his wisdom disposed that without all daunger of errour as well the Churche should be heard of vs as Christ of the Iewes True therefore it is not that Stapleton saith we are simply and in euery thinge to beleue the Church whether it teacheth truth or errors for he affirmeth the contrary and his words contayne not any impious or absurd doctrine though Mr. Rogers by ouerlashing and not reciting his wordes truly would make him to speake both impiously and falsely Pag. 49. He taxeth vs for teachinge free will and these words he citeth as out of the Councell of Trent Man Ses 6. cap. 1. hath free will to performe euen spirituall and heauenly thinges VVhat error can this be when straight after Mr. Rogers setteth downe this proposition Man may performe and do good works when he is preuented by the grace of Christ and renued by the Holy Ghost But he will say that the Councell of Trent teacheth that good workes may be done without the grace of Christ and therefore he citeth this doctrine of ours as erroneous and contrary to a former proposition of his which is this Man can not do any good worke that good is and godly being not yet regenerate But herein he doth slaunder the Councell of Trent In the very place by him quoted it rather hath the contrary and in the first Canon of that Session most plainely which is this Yfany shall say that a man is iustified before Ses 6. can 1. God by his workes which are done either by the force of humane nature or the doctrine of the lawe without diuine grace by Iesus Christ be he accursed Iudge nowe gentle Reader whether Mr. Rogers hath dealt truly with vs and the Councell of Trent or
auncient fathers yea to their Synode of nine and thirty articles vpon which he maketh his commemary and that which were moste pitty of all both this and other bookes of his owne may claime interest to the same title Lastly doth not the congregation of England publikely reade both soble and Iudith in their Church seruice in the same ranke and order with the other scriptures and yet with Mr. Rogers they be the bookes of foolishe men verily in this pointe he seemeth to be one of the disciplinarian fraternity Pap. 121. He citeth Eckius for houlding that not only veniall synnes but mortall also are purged after this life He slaundereth that learned man he teacheth no such thinge for then it would followe that all men should finally be saued It may be that he saith the temporvll payne due to mortall synne after the eternall is forgiuen is purged after this life of mortall synne it self he speaketh not and I doe without all feare accuse him of an vntruth though for lacke of the booke I can not pervse the place he alleadgeth so learned was the man knowne and so sounde in religion In the same page he abuseth Durandus affirminge him to thinke that the soules in Purgatory haue rest som tymes vpon Sundayes and Holy daies In the place by him quoted de officio mortuorum lib. 7. no such thing is founde Pag. 124. He chargeth vs moste vntruly to hold that repentance is not of necessity vnto the saluatiō of mā For without the same a Popishe pardon quoth he may serue A great vntruth for a pardon profiteth not any man but such as is in the state of Gods grace which presupposeth pennance or repentance No Catholike author he noteth that teacheth any such doctrine no maruail for none can be named Thus is a gener all vntruth receiued amongest them and theresore it should seme that they haue obtayned some pardon for that purpose to imitate their phrase of speakinge Pag. 158. He chargeth vs to abuse the sacrament of Baptisem So haue the Papists saith he baptized both Bels and Babels Before he noted it in vs as an error that we teach the Sacraments to conferre grace ex opere operato But I hope he is not so grosse as to imagin that we should suppose that either Bels or Babels be capable of grace The Sacramet of baptisme is only with vs giuen to reasonable creatures and though bels for babels we leaue to him for his recreation and other thinges be hallowed with holy water and other praiers and haue sometyme a name giuen them by reason whereof they are said by the common people to be baptized or Christened in an improper and metaphoricall sense yet none whom malice possesseth not will either say or thinke that they be truly and properly baptized when as the necessary and formall words of Baptisme viz I baptise thee in the name of the Father and of the Sonne and of the Holy Ghost are not vsed It would better become Mr. Rogers grauity to dispute formally like a diuine then to cauill vpon the improper speache of the vulgar people like a wranglinge Sophister Pag 159. speaking of the Eucharist he chargeth vs most falsely to vse it magically as a salue against bodily sickenes and aduersity citing no author for proffe of so bould and false an assertion Pag. 157. Entreatinge of the Sacrament of Exteme vnction he commeth vpon vs with this false charge The minister thereof vsually is a Priest but may be any other Christian and a little after he affirmeth vs to houlde that a woman may be the minister of that sacrament A most grosse and palpable vntruth jorged as it semeth by him selfe when as he nameth not any other author They are accursed by vs that shall say that the proper minister of Extreme Concil Trid. se◠14. can 4. de extrema vnctione vnction is not only a Priest which sheweth vs to be free from his false imputation Pag. 168. He laboureth to insame vs after this manner Baptisme quoth he serueth for the putting away of Originall synne only and that we teach this doctrine he proueth out of S. Thomas of Aquine whom he quoteth in the margent but in such sort that it seemeth he meant not that we should euer finde it he reserreth vs to his booke De Sac. altar which hath two and thirty longe chapters not specifying any one in particular ensorcinge his Reader by this meanes either to beleue him or to great labour before he can reproue him but this cunninge must not serue his turne I challenge him confidently of an vntruth neuer shall he be able to iustify either out of that booke or any other what he obiecteth against that myrrhour of learninge glorious S. Thomas of Aquine as who teacheth far otherwise as I will by more particular reference nowe declare VVherefore in the 3 part q 69. Artic. 1. third part of his Summe he propoundeth this question Whether by Baptisme all synnes be taken away to which he answeareth affirmatiuely And in the articles followinge he confirmeth the same verity especially in the seauenth VVhere he moueth the question whether the opening of the gare of the kingdome of heauen be an effect of Baptisme which he resolueth in this manner I answer and say that to open the gate of the kingdome of heauen is to remoue the impediment by which one is hindered to enter into the kingdome of heauen and this impediment is synne and the punnishement due to synne but before it was proued that by Baptisme all synne and all punnishement due to synne is taken awaye whereof it followeth that the openinge of the gate of the kingdome of heauen is the effect of Baptisme Let Mr. Rogers now go and tell such as will beleue him that S. thomas taught Baptisme to take away Originall sinne only Pag. 169. and 170. He accuseth vs as though we taught Baptisme giuen to infants by Protestant ministers not to be lawfull An vntruth as he may learne out of the Councell Ses. 7. Can. 4. de Bapt. of Trent where this Canon is deliuered Yf any shall say that Baptisme which is giuen of Heretikes in the name of the father and the some the Holy Ghost with intention to do that which the Church doth not to be true Baptisme be he accursed But saith he in France and Flanders the contrary hath bene practised for prosse whereof he sendeth vs to an other place of his booke where no such thinge is founde and neuer shall he showe vs to teach that any Baptised by Protestants with due matter forme and intention ought to be baptised againe Pag 183. Christ hath satisfied quoth he and was offered only for Originall synne an error of Thomas Aquinas Nay rather it is a most shamelesse vntruth of Thomas Rogers no place doth he quote and no marqaile when he knoweth not where to finde it Is this the fidelity this the sincerity conscience of the pretended preacher of the
to imploy his tyme so badly as with the touch of his creditt and perill of his owne soule to retale the vntruths of such grosse merchants In his fourth page thus he writeth Yea Arias Montanus a chief Papist in his Hebrew bible writeth in the forefromt and principall leaf of the booke There are added saith he in this edition the bookes written in Greeke which the Catholike Church following the Canon of the Hebrewes reckoneth amongest the Apocrypha The true sence of Arias Montanus words is corrupted either by Mr. Vdall or some other from whom he had them by foysting in diuers of their owne That learned man in the edition of the Antuerpiae ex osficina Christoph Plant. 1584. Hebrue Bible with the latin interlineall interpretation in the title page saith There are adioyned to this edition the bookes written in Greeke which are called Apocrypha He saith not they be Apocrypha but that they are so called by some that is the Iewes who exclude them from their Hebrue Canon which he had there sett◠forth That other addition viz which the Catholike Church following the Canon of the Hebrues reckoneth amongest the Apocrypha vpon which the force of his charge dependeth are not in Arias Montanus where Mr. Vdall had them himself best knoweth In fift page he writeth thus The Councell of Laodicea assured by a generall Councell in Trullo did sett downe the same Canon of the script urs Can. 59. which both the old Church had and our Church houldeth and commaundeth Ne aliqui c. that none besides be read and receiued in to authority How many things of note are comprised in these fewe lines against Mr. Vdall First he seemeth greatly to reuerence these two Councels which yet is but a copy of his countenance to delude the ignorant Reader for I doe not thinke that he will stande either to the one or the other though content he is to presse vs with their authority For example the Councell of Loadicea commaundeth Chrisme to be receiued after Can. 48. Can. 50. Baptisme and that the fast of lent be obserued neither of which I am sure pleaseth Mr. Vdall Likewise the Councell of Constantinople holden in Trullo alloweth of images and their veneration when it calleth them imagines venerabiles venerable images which I make no doubt nothing pleaseth his tast The same Councell forbiddeth Can 82. Can. 6. Can. 58. Bishoppes Priests Deacons and Subdeacons to marry wiues after taking of Orders and commaundeth Bishoppes not to dwell with their wiues which they marryed before they entered into the higher Orders of the Clergy which seuerity of theirs must vtterly dislike him as being in his opinion contrary to the word of God Secondly this Councell of Constantinople in Trullo is of no authority as in which the Pope neither by him self nor by his Legates was present and Pope Sergius who then liued Lib. de sex aetatibus in Iustiniano did disanulle that erraticall Synode as venerable Bede writetht with what conscience then can Mr. Vdal call that agenerall Councell and vrge the authority thereof as authenticall when as not only we but also the Protestants vtterly reiect it albeit in this point we for our parts see no cause to refuse it Thirdly true it is not that the Councell of Laodicea setteth downe the same Canon of the scriptures which the Church of England alloweth for the Apocalypse or Reuelation of S. Iohn is omitted Fourthly this Councell forbiddeth the readinge of others not there expressed yet the Church of England readeth the histories of Iudith and Toby in their publike assemblies which Mr. Vdall I suppose will hardly shewe howe it agreeth with the decree of that Councell Fiftly he hath corrupted the Councell by addinge somwhatof his owne for these words and receiued into authority be not there found VVould any euer haue thought that so many things could haue bene notedagainst him in so small a sentence If Mr. Vdall hath viewed the Originall hardly can he be excused from malice yf he hath not let him beshrewe their fingers vpon whose creditt he committed them to writinge In the same fift page he maketh vs to allowe the fourth booke of Esdras most vntruly and that contrary to his owne knowledge when as in the second page he confesseth that we account both the third and fourth of Esdras for Apocrypha Page 51. To eneruat the force of generall Councels thus he writeth Bellarmine reiecteth wholy seauen generall Lib. 1. de Concil cap. 6. and not lib. 10. cap. 60. as Mr. Vdal quoteth it Councels That learned Prelate is iniuriousoy intreated for who would not thinke that Mr. Vdall spake of lawfull and true generall Councels as though such were reiected by Bellarmine which is nothing so for he speaketh of certaine detestable conuenticles assembled by the Arrians and other like perfidious heretikes which they called generall Primum generale c. The first general Councell saith Bellarmine in the opinion of the Arrians which is reiected is the Councell of Antioch c. Ys these be detested by Protestants also for vnlawfull and wicked why is Cardinall Bellarmine singled out as though he alone refused them or the matter so cunningly deliuered as though they were reuerenced by Mr. Vdall and Protestants for lawfull generall Councels This is not to deale sincerly and to seeke truth with a pure and vpright heart vnlesse he be so carelesse as to receiue all vpon the report of others which yet can not wholy be excused Thus much shall serue at this tyme for by Gods asistance I intend hereafter more to lay open the manifould maladies of his treatise and to shewe with what weake engines he laboureth to vndermine the impregnable grounds of the Catholike Churche God graunte that the happy newes of his conuersion may crosse these my designements wherof I see no cause to dispaire if truly zeale of religion and desire of saluation which so much he would seme to thirst after hath embouldened him being a lay man to launch into the depth of these mysticall matters Let him not rely too much vnto those from whō he receiueth the substāce of that he writeth least together with the losse of his reputation he incurre also the daunger of eternall damnation and yf vpon this small warning he findeth himself to haue bene deceiued wisdom would he should more carefully looke how he trusteth where he hath bene abused with greater diligence both to examine his owne writers and also to reade our namely Cardinall Bellarmine where he shall finde the most of his obiections answeared as the Catholique author of that letter which he hath putte downe in his booke truly enformeth him To which that giueth no satisfaction alleadged by Mr. Vdall for answeare to witt that Bellarmins reasons are by the learned of his side sufficiently handled and replied vnto when as the most of the arguments in his booke be answeared by Bellarmine and nothinge doe I finde brought by Mr.
the Euangelist no lesse then fiftye yeares by Bels owne computation for S. Peter was crucified as he sayth Suruey pag. 172. at Rome vnder Nero the fourtith and fourth yeare after Christe Nay the same Eusebius noteth though breifely how Simon Magus was ouercome by S. Peter Cerinthus also the heretike was in the Lib. 2. hist cap. 1. Apostles time for Ireneus maketh mention how S. Iohn the Euangelist comming to wash him selfe Lib. 3. cap. 3. in the bath finding there Cerinthus suddainly departed saying that he feared least the bath would fall for as much as the enemye of truth was then in it But what doe I dispute further in a matter so euident for certaine it is out of sacred scripture that heresies were taught long before the death of S. Iohn S. Paule who was beheaded Suruey pag. 172. at Rome the same day and yeare with S. Peter as Bell confesseth writing that Hymenaeus and Philetus erred from the truth saying the resurrection is done 2. Tim. 2. v. 18. already and had subuerted the fayth of some which conuinceth playenly that their doctrine was hereticall otherwise it could not haue subuerted faith Doth not S. Iohn also him selfe speake of the damnable Nicolaites This being so could Egesippus or Eusebius men of greate learninge and conuersant Apoc. 2. in the scriptures be ignorant of this or knowing it can it enter into any mans imagination that they would write as Bell alleadgeth them directly contrary to the truth and opposit to their owne knowledge will not any soner beleeue that the minister hath grosly slaundered them and coyned this fâ—ction in the forge of his owne braines imployed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth The minister proceding forward laboureth to shew how errors crept in after the death of S. Iohn and telleth out of Eusebius that Papias and Ireneus were Chiliastes which I willingly graunt but withall deny that they were therefore heretikes as before hath bene sayd and so they helpe his cause nothinge at all for he speaketh of such errors as be ioyned with heresie from which they wer free Melchior Canus also quoth he opposeth him selfe against all the Thomists and Scotists both the old and latter Papists and this he bringeth to proue that hereticall errors haue crept into the Church He slandreth that great learned man and professor of diuinity when he woulde make him of his owne opinion what he thought of the Churches infallibility in not erring he deliuereth in these conclusions The first The fayth Lib. 4. de locu cap. 4. os the Church can not faile The second conclusion The Church can not err in beleeuing The third conclusion Not only the old Church could not err in fayth but neyther the church which now is and which shall be to the end of the world eyther can or shall err in fayth And yet the minister produceth him as I sayd to proue that heresies crept into the church after the time of the Apostles how truly let the reader iudge The question then wherof Canus speaketh concerneth not any poynt of faith as in expresse termes he there affirmeth but a matter debatable in scholes True it is that Bell maketh him to say that he doth oppose him selfe against all the Thomists and Scotists both the old and latter Papistes but the worde Papistes is foisted in by him selfe by which he would haue the reader to thinck that he spake of auncient fathers when as he talketh only of old and new Scholemen as he might learne out of the very title of that chapter which is Of the authoritye of the Schole Doctors The like may be sayd of Caietanus Nauarrus and Roffensis alledged for the same purpose by Bell all which liued in our age and were well known not to haue swarued from any thinge defined by the Catholicke church as I could shew and in particular demonstrat how he abuseth them were it not to be tedious especially about the Epistle wherof I was once determined to haue sayd nothinge at all Yet must I not omitt S. Augustin cited by Bell What sayth he any thinge perhapps to proue that the Church straight after S. Iohn was infected with hereticall error Mary quoth Bell he reputed Epist ad HieroÌ„ 19. no mans writings wholy free from errors saue only the writers of the holy scriptures This serueth not the turne S. Augustin must speake of hereticall errors or else he nothinge helpeth Bell but I trowe he will not make all others beside the writers of the scriptures to haue runn into any such errors No nor it is not be imagined that he will graunt that the Communion booke or the late Prouinciall councell of England confirmed by roiall assent and least of all his owne bookes to be stayned with any such errors yea or any errors at all and yet if S. Austens words be true as Bell alledgeth them how these will be excused I know not vnlesse he will tell vs that S. Austens spake of his owne former times not of those which shold follow after and so attribute more prerogatiue to moderne writers then to the venerable learned fathers of the Primitiue church which were a desperate shift meete for a man of his shifting conditions But where I beseche him hath S. Augustin these wordes He quoteth epis ad Hierom. ep 19. Where no such thinge will be founde only he faith that no bookes are comparable for truthe with the bookes of the Prophetes and Apostle which is not to censure all writers for erroneouâ— but not to match them with the Prophetes alâ— Apostles That holy doctor was far ynoughe froâ— thincking that the church could err Speaking the church of Rome and that blessed successiâ— he saith Number the Priestes yea euen from the veâ— In Psal cont parteÌ„ Donati seate of Peter and in that order of fathers see who succded whom that is the rocke which the proude gates of hâ— doe not ouercome And to generall councels Iâ— which the church is represented he did attribuâ— so much that he excuseth Cyprian from hereâ— Lib. 1. de Baptismo cap. 18. because in his time there was no generall Councâ— which had defined that question of rebaptization which sheweth euidently that he thought the could not err And the custome and authoritâ— of the church he reputed so infallible that hâ— saith To dispute against that which the vniuersall churâ— Epist. 118. holdeth is most insolent madnes Colde comfort dotâ— S. Augustin afforde Bell to proue that heretica errors haue crept into the churche An other sentence alleadged out of S. Austiâ— where that holy Father saith that he doth not repute CoÌ„t Crescon lib. 2. cap. 32. S. Cyprians writings as canonicall but iudge them â— the canonicall and whatsoeuer doth not agree with tâ— scriptures that by his leaue he doth refuse might ver well haue bene spared for who taketh them foâ— canonicall nay
vniustly when alas he had other wise too many Againe Watson speaketh of matters of fact wherein the Pope may by wronge information be deceiued not of questions of fayth as the Minister cunningly insinuateth if not plainely affirmeth wherein Watson would neuer haue admitted that the Pope might be deceiued and so the foundation of all his cauilling against the Pope as a priuate or publicke person falleth to ground as shall straight more clerely appeare His rusticall immodesty and childishe scoffinge at the Popes nose little becometh the grauity of his ministership and as I think little contenteth his best fauourits but he that is ledde vp and downe by the nose like a Buffalo by the Prince of this world must to gratify his master imploy his rayling talent according to his blacke inspiratioÌ„ God giue him true pennance for these and many more like synnes least fruitles penaÌ„ce in the next world be the reward of such monsterous wickednes Not long after he hath these words For first it is a constant maxime quoth he that the Pope and none but the Pope must iudge in all controuersyes of fayth and doctrine Nay it is rather a most constant Maxime that Bell seldom writeth any thing that is true false it is that the Pope and none but the Pope is the iudge in all matters of fayth and doctrine for a generall Councell also is iudge yea and by the opinion of many learned diuines the Pope iudginge alone without a generall Councell may erre as shall straight appeare and that out of Bell him self THE XXXII VNTRVTH THe next vntruth is contayned in these words That their Pope can not erre in faith iudicially is this day with Papists an article of their faith An vntruth I say it is for though the more common and better opinion be that the Pope in his iudiciall and definitiue sentence can not erre in faith yet false it is that this is an article of faythe when as many diuines both haue and do hould the contrary To proue which thinge I neede no better witnes then Bell him self whose great grace it is to say that in one place which he denieth in an other making the winde to blowe as serueth best for the trafficke of such a marchant In his motiues he setteth downe this conclusion Pag. 47. Not only the Pope as Pope may erre in his publike decrees when he alone defineth matters of fayth or manners but also when he so defineth with a prouinciall Romishe Councell This conclusion is certayne and vndoubtedly true euen by the testimony of best learned Papists and because Bellarminus doth not deny this to be so I willalleage his words which be these Secunda opinio est c. The second opinion is that the Lib. 4. de Roman Pont. cap. 2. Pope euen as Pope may be an heretike and teach heresy if he define without a generall Councell and that this in very deede hath chaunced so This opinion doth Nilus followe and defend in his booke against the Popes primacye the same opinion haue some of the vniuersity of Paris follouced as Gerson and Almain in their bookes of the churches power and of their opinion also are Alphonsus and Adrian who all do not ascribe the infallibillity of iudgement to the Pope but to the church or to a generall Councell only in all matters of fayth Out of these words of his I inferre first that he trippeth when he sayeth that their Pope can not erre in matters of faithe iudicially is this day with the Papists an article of their faith for here he confesseth the contrary I deduce secondly that he grossely contradicteth himself affirming that in one place which he denieth in an other I gather thirdly that he ouer-reached as I noted before when he affirmed that we make none but the Pope iudge of all controuersies for generally all Catholicks make a Councell with the Pope also the iudge and some as hath nowe been said in no case make the Pope alone the iudge but iointly with a generall Councell THE XXIIII VNTRVTH AN other followeth immediately in the next words in which he will needes proue cut of Sotê° that it is this day an article of faith that the Pope can not erre iudicially That their Pope quoth he can not erre in fayth iudicially it is this day witâ— Papists an article of their faith the famous Papist Dominicus Soto shall be the spokes man for the rest alber saith he the Pope as Pope can not erre that is to say can not sett down any errour as an article of fayth because the holy Ghost will not permitte that neuerthelesse as he is a priuat person so he may erre euen in fayth as he may do other synne These words of Soto proue very well that the Pope as Pope could not erre which the moste an best diuines doe also maintayne but no worde on syllable hath he that this is an articl of faith which was the pointe that Bell should haue proued and for which he pretended to cite his words but in them no suche thinge appeareth and therfore the minister doth knowe what followeth THE XXXIIII VNTRVTH IN the words ensuing straight after he runneth vpon this doctrine taught by Soto and generally houlden of Catholickes vz that the Pope can not erre in fayth and confidently auoucheth that it was neuer heard of till of late daies his wordes be Lib. 2. Doctrina lis fidei cap. 47. 48. Lib. 2. Summe cap. 109. c. these This only will I say that this Popishe article the Pope can not erre in faith was neuer heard of in Christs Churche for the space of a thowsande fiue hundred yeares A gallante vntruth worthy of the reformed minister Thomas waldensis was longe before that time as also Turrecremata both which hould that the Pope can not erre in fayth and not only late writers but the auncient fathers haue taught the same doctrine reying them selues vpon the promise and words of our Sauiour in the Gospell to name two or three S. Augustin Numerate sacerdotes c. Number the Priests In psal contr partem Donati saith he yea euen from the very seat of Peter in that order of fathers see who succeeded whom that is the rocke which the proude gates of hell do not ouercom S. Cirill mentioned by S. Thomas Aquinas speakinge of that promise In Catena of Christe Math. 16. hath these words According to this promise the Apostolicall Church of Peter remayneth pure from all deceipt and hereticall circumuention Innocentius the third He vnderstandeth saith this holy and learned Epist ad episc Arelatens Pope that the greater causes of the Churche specially such as he about articles of faith are to be referred to the see of Peter that knoweth how our Lord prayd for him that his fayth might not fayle And to be short his deere brother Perkins once Verbo Primatus num 17. more shall testify against him The Pope saith he hath not infallible
Epistle and Gospell The Creed was receiued of the Nicene Councell Pope Sergius the Agnus Dei after which he concludeth both of these and others which he there mentioneth as the Introite Halleluia the commemoration of the dead Incense and the Pax in this manner This being so I can not but conclude that euery patch and peece of the Romishe Masse is but a rotten ragge of the newe religion So earnest he is to make euery peece of the Masse a rotten ragge that he hath also made many parts of their owne Communion booke patches and peeces and rotten ragges to the great exultation of all truly deuoted to the Geneua discipline in which Kyrie eleison Gloria in excelsis The Collectes Epistle and Gospell Nicene Crede and Agnus Dei be founde no lesse then in our Masse bookes I omitte here how falsely and blasphemously he concludeth euery peece of the Masse to be rotten ragges for are the words of consecratiō the most essentiall part thereof which came not from any man but from the institution of Christ himself as also the Pater noster rotten ragges who durst say it but Sr. Thomas And here by the way the attentiue reader may easily answear a common and friuolous obiection of the Protestāts that maruaile how we make the Masse the sacrifice of the new testamēt to haue bene ordayned by Christ himself when as Durandus others note at what tyme and who they were that composed the parts thereof when as neither Durandus nor any other make the essential and very substantiall part of the masse that is the wordes of consecratiō to haue come from any other then the sonne of God but they speake of the accidentall parts thereof to witt either deuoute prayers or ceremonies which we willingly graunt to proceede from the institution of Christes Church The like may be said of the Protestants communion which they pretend to deriue not from any other then Christ himself and yet many of their praiers ceremonies which accōpany that actiō they can not shewe out of Gods word but must confesse to come from later institution can not finde more auncient authors then be alleaged for ours the moste of which liued more then a thousand years since and be glorious Saints in heauen and therfore what doth Bell and such like Ministers that deride the ceremonyes and parts of the Masse but frump and flout at sacred and venerable antiquity from whom they come as Sr. Thomas here confesseth and mocke and mowe at their owne communion booke and partes thereof being borrowed frō vs or in what they differ can shewe no greater antiquity then the late daies of Edward the Sixt at what tyme diuers ministers did hammer them in the forge of their owne inuention Bels XVIII Chapter Of the profounde mysteries of Popish masse IN this chapter the minister maketh himself some pastime for that one ceremony vsed in former tymes is now giuen ouer and out of vse as though the Church hath not that authority as before out of Bell was proued The Englishe congregation allowed by act of Parlamēt in kinge Edwards time the newe communion booke for sound and agreable to Gods word yet was it in the same kings daies and not long after abrogated a newe deuised not only differēt in ceremonyes but also in points of more importance For exāple in the first cōmunion book in the supper of the Lord or newe masse for that name also they mention they pray for the dead saying VVe commend vnto thy Fol. 11◠mercy o Lord all other thy seruants which are departed hence Praier for the dead in the first Englishcommunion booke from vs with the signe of fayth and nowe do rest in the sleepe of peace Graunt vnto them we beseche the thy mercy and euerlastinge peace c. But this doctrine was straight reformed and no such thing found in the next And the minister himself in one Queenes daies chaunged his fayth twice and would I make no doubt chaunge it twice more if any newe and pleasing reuelation should blowe in the skye He and his congregation that haue made so maine mutations no waies maintainable may be silent with shame and not speake of the change of a small ceremony which both according to vs and himself is lawfull and may be done by the Church as the honour of God and edifications of others shall require the same Bels XIX Chapter Of kissinge the Popes feete THis chapter of his flingeth at the kissinge of the Popes feete which yet he confesseth here an Emperour to haue done nine hundred yeares agoe Let him answear what I wrote of that pointe in the Forerunner for in his Funerall he hath not Pag. 43. See also the Doleful knel. pag. 148. done it which yet is the pretended answear to that treatise or for shame commaunde the clapper to silence Bels XX. Chapter Of prayinge vpon Beades HEre the minister runneth vpon Rosaries and praying vpon beades making the beginning thereof some fiue hundred years agoe before that tyme he saith the people of God vsed altogether godly bookes of praier And what praiers I besech him did they vse that could not reade at all or doe now amongest them which lacke that skille of which sort the number is not fewe This inconuenience with vs is auoided by sayinge of the beades which none so ignorant but can vse and so fruitfully spend their tyme. Mary with the Protestants they must vse bookes that can neuer a letter on the booke or praye by speciall reuelation As the Church setteth forth diuers bookes of praiers for the benefitt of them that can reade so may she institute the beades for those that can not Let him shewe that the praiers vpon the beades be not good or that no manner of praier though good may be vsed which was not in the Apostles tyme neither of which he will euer be able to shewe or els all his babling against the beades is not worth a rotten beade Thomas Sternhold Robert VVisdom and such like haue inuented long since the coming vp of the beades the harmonious canticles of Geneua psalmes will he for all that say as he doth of the beades that the rehearsall of the originall is sufficient confutation and call them a rotten ragge of the newe religion Veryly I will not deny but he may do it truly were it not that their religion indeede is so newe that the ragge as yet can scarse be rotten The very same obiection which he maketh against the beades may proceede against the very communio◠book it self and that far more iustly seing it is a la◠crabstocke of their owne planting as before hat◠benesaid It were better for him to looke vnto hi◠owne fripperie and the cast canions of the congregation then to meddle with the sacred wardroa◠of the Catholique Church Bels XXI Chapter Of chaunging the Popes name IN this chapter he doth reuell at the chaunging of the Popes name which no question
is a fundamentall point of religion Yf our Sauiour Chrisâ— constituting Simon head of the Church chaunged his name and called him Peter what inconuenience Ioan. 1. v. 42. Math. 16. v. 18. or absurdity is it that the Pope assumpted to that dignity should imitate the same and make choice of some one of his predecessors names thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ Bell himself did but Apostate from his religion and Priesthood and he had straight a newe name M. Thomson for sooth the Queenes pensioner and yet is he carping and cauillinge at chaunginge of names vpon far better grounde and reason Bels XXII Chapter Of the Paschall torche THis chapter of his is directed against the auncient and laudable ceremony of the Pasâ—chall torch into which vpon Easter eue be inserted fiue hallowed graines of frankincense crosse-wise to signify vnto good people how our Sauiour Christ at that tyme rose from death with his fiue wounds and appeared sundry tymes for representation whereof it is lighted at certaine tymes and vpon Ascension day at the Gospell after the Ascension of our Sauiour into heauen is readd that taper is put forth and not any more vsed What is there in this ceremony that may offend any that loue Christ and desire to remember the benefits which he hath bestowed vpon vs But it was inuented first saith Bell by Pope Sozimuâ— almost twelue hundred years agoe what then the more auncient it be the more venerable also it is and therefore little doth it become his ministershippe so lightly to contemne it especially himself graunting as hath bene said that the Church hath power to ordaine ceremonies and being himself a member of that congregation which had the first beginninge more then a thousand years after Bels XXIII Chapter Of the Popish Pax and mysteries thereof IN this chapter he is out of charity and all peace with the ceremony of the Pax giuen in Masse a little before the sacred communion both to signify and also to putte good people in minde that none ought to approache vnto that heauenly banquett but with peace of mind and charity towards God and their neighbour which ceremony as it is holy and good so haue I heard it much liked of some Protestants The institution thereof Bell referreth vnto Pope Innocentius the first who liued according to his owne account in this place twelue hundred years agoe and therefore the more to be esteemed But the principall thing that disgusteth the minister is for that the Pax is not giuen in a Masse for the dead the reason whereof as he saith Durandus assigneth for that Lib. 4. cap. 53. the dead are not nowe in the troubles of this world but rest hence forth in the Lord. At which reason as ridiculous the ridiculous minister maketh himself much sport For if the with holdinge of the Pax quoth he doth signify their rest in the Lord then doubtlesse is the Masse idolatricall which is offered for their purgation Againe if the soules be in Purgatory and so stand in neede of the Masse then is their ceremony false and phantasticall which signifieth them to be at rest To this fearfull and horned argument of his I answear that the Soules in Purgatory be in muâ—uall peace and charity one with an other and without all fear of falling from that happy state and this signifieth the withoulding of the Pax or kisse of peace in a masse for the dead yet are they not in rest from those torments which the iustice of God inflicteth vpon them for their former synnes and so we pray for their rest in this kinde and offer vp the sacred hoast for their purgation and release from those paines What is now become of his dilemmaticall argument the hornes haue missed vs and be runne into his owne sides The rest of his chapter is the degorging of his malice against religioê° men not worth the answearing Some thinge notwithstanding he may heare hereafter if God send life and meanes Bels XXIIII Chapter Of the Popes Bulles HEre he talketh of the Popes Buls which as he saith began to be sealed with leade in the yeare seauen hundred seauenty two is not this a waighty point of diuinity meete for such a Rabbin as Bell and what if they had neuer bene so sealed with leade at all but with waxe only The poore man lacketh matter when he maketh his wittes to worke vpon so meane a subiect Bels XXV Chapter Of the Popish Agnus Dei. THE LII VNTRVTH HIs fiue and twentyth chapter talketh much against Agnus Dei though he confesseth that he can not finde out their originall which is noâ— smal maruail for in his Suruey he promised liuely Suruey â—pis Dedicat to discouer when where and by whom and vpon what occasion all Popishe errors heresies and superstitions hauâ— crept into the Church and yet in the same booke he intreated of Agnus Dei from whence he hath borrowed Suruey pag. 492. what here he writeth but telleth not when nor by whom nor vpon what occasion they crept into the Church and in this place although he graunteth franckly that he is ignorante of the first author yet he affirmeth confidently that they began of late yeares The Church of God quoth he was aboue a thousand two hundred yeares without the vse or knowledge of this Agnus Dei. And he noteth the tyme in the margent of the first beginning thereof thus Ann. Dom. 1247. that is in the year of Christ a thousand two hundred fourty and seauen and his followers if any he hath may securely beleue him for though he neither proueth what he saith and beside confesseth that he readeth not who was the author yet he assureth all his good people that they be of no greater antiquity then he affirmeth Where he had it or howe he knoweth so much that â—â—ttle importeth they must captiuate their vnâ—erstandinge and thinke that he may haue reaâ—â—n for what he saith though none of them can â—â—e it Thus Bell like an other Pythagoras may preache â—â— his owne disciples but he must giue vs leaue to â—â—kamin his Ministership where he founde this â—â—octrine which here he deliuereth Verily â—ood reader no where els but in his owne â—inge storehouse A shamelesse vntruth it is â—nd contrary to the knowledge of his owne concience For the booke of the Sodality which â—e quoteth twice in this chapter not only brinâ—ech very good reason to shewe that it is passing Lib. 4. cap. 13. â—uncient as instituted in the first springe of Chriâ—tian religion but also in particular noteth how Pope Leo the third about eight hundred yeares â—goe bestowed an Agnus Dei vpon the Emperour Charles the great The auncient booke also called Ordo Romanus â—he author whereof that did gather it together Baronius affirmeth the more constant opinion to Tomo 8. anno Christi 693. â—e that it was Gelasius the Pope who liued about â—n eleauen
quoteth Durandus in the margent whom notoriously he abuseth as also Pope Sergius For Durandus is so far from saying Lib. 1. cap. 6. that this was done that the Christian Romans should not be inferiour to the Pagan Romans in heathenishe superstition as Bell writeth that he affirmeth Pope Sergius to haue chaunged that Paganicall fashion in melius into a better thinge signifyinge playnely that this ceremony was instituted for the abolishinge of that heathenishe custome which is a thing so far from iuste reprehension that on the contrary it is most highely to be commended as a most religious pollicy tending to the distruction of superstition and encrease of piety and deuotion Neither doth Durandus make this the only cause of that ceremonie for the reckoneth vp six in all whereof this is the second in order Bels XXVII Chapter Of the doubtfull oath which Popish Bishoppes make to the Pope IN this chapter he complayneth that whereas Bishoppes had free accesse to Councels to speake the truth out of the scripture in former Anno Dō 1229. Decret Lib. 2. tit 24. cap. 4. tymes Gregory the ninth ordayned that none should haue voices in Councels but such as sware obedience to the Pope and promised with an oath to defend his Canon lawe adding that the expresse words of the oath the Reader may finde in the Downesall of Poperie but he should withall haue added also here that the forme of that oath is iustifyed against his cauils by one S. R. Art 7. chap. 14. in his learned answear to that booke of his where he sheweth that the like oath was made to Gregory the great Bell not hauing yet deuised with himself what to say in his owne defence dissembleth the answear though in an other place of his pamphlett he confesseth to haue seene S. R. his Chap. 9. booke and so he is freshe vp with this oath as though it had neuer bene answeared or he had neuer spoken of it before when as he had it also Pag. 60. vp in his Motiues and in his next worke not vnlikely but we may heare newes of it againe such is his grace in writinge and the great choise he hath of abundant matter Here I am to admonishe the good reader of newes which I receiued lately and that is after I had written thus much Bels reply called The Iesuits Antepast came piping hoat to mine hands from the pallace of his kitching in defence of his Douwnesall against the answear of S. R. and therefor making no doubt but that he had at least attempted to batter in pieces all that S. R. had said in defence of that oath and so spoiled also the grace of that which I had brought out of him I thought good to take a taste wherevpon I fell abord with his Antepast opened the dishes and found there a miserable poore pittance all the fatte through the cookes negligence being fallen into the fire for S. R. disputeth for the lawefulnes thereof Art 30. chap. 14. in this manner As for the oaths of Bishops made to the the Pope the lawfulnes thereof appeareth because it is made with all Catholique Princes consent and meant only in iust and lawfull things which are according to Gods lawe and holy Canons and it hath bene vsed aboue a thousand yeares agoe as is euident by the like oath made by a Bishoppe vnto S. Gregory the great and S. Bonifacius Lib. 10. ep 31. Baron ann 723. See cōcil Tolet an 11. can 10. the Apostle of Germany and worthyest man that euer England bredde did sweare when he was consecrated Bishoppe to concurre with the Pope and commodities of his Church in which words is contayned that which I said in defence thereof To all which this kitchin minister saith not one worde and yet in great brauery he writeth thus Say on good frier thou shalt be heard with all fauour To Antepast pag. 147. imitate his vaine may I not rather say it is not so Sir Lyer thou hast curtald a way the beginning of his answeare of good moment and very sufficient for the iustification of that oath in generall is this to be heard with fauour not so but it is with coosenage to abuse the good reader which carryeth with it a stinking sauour The rest of that which he iangleth about the oath I leaue to S. R. yet this will I briefly say that for as much I haue here readd his answear stādeth sound without the losse of any one droppe of bloud notwithstāding the terrible Cānon shott of Bels Antepast And the principall of that which he mustereth together for the refelling thereof is contayned in this his Triall about which I nowe labour in the eight chapter where he intreateth of the Popes fayth Let that be perused which I haue said before in the examination of that chapter and it will sone appeare that it is not the buckler of his Antepast that can defend our newe cooke from the wounding of his old carcas Thus much of his eleauen chapters Here for a conclusion I must adde a word or two The first is that how truly or falsely he hath alleadged authors I knowe not hauing perused the places of fewe because the subiect was not waighty but only of ceremonies or matters of small moment The second is which I noted also before that grauntinge authority to the Church to ordaine ceremonies he goeth against his owne doctrine in calling them rotten ragges of a newe religion teacheth others how to entertayne those ceremonies which either they haue borrowed from vs or els brought forth by a later generation The last is that where as he confesseth many of our ceremonies to be very auncient as the Introit of the masse which was instituted as he saith by Celestine the Pax brought in by Innocentius and the Paschall torch ordained by Sozimus all which Popes liued about some twelue hundred years agoe with what face or grace can he speake so scornfully of them calling them rotten ragges when as disputinge against the Puritanicall fraternity in defence of English ceremonies in his booke called The Regiment of the Church antiquity is vrged the practise of the Church inculcated with all his learning he laboureth to procure credit to their ceremoniall lawes institutions as is euident out of all that treatise And to speake som what in particular To proue the vse of the Surplesse or albe he alleadgeth a Can. 14. Canon of the fourth Councell of Carthage which he doth highly extol in this manner At this Councel In his Regiment cap. 8. pag. 82. quoth he were present two hundred and fourtene Bishoppes of which S. Augustin was one and yet all those holy men liuing in those dayes when no corruption of religion had crept into the Church affirme constantly c. Behould good reader ther chaūgable conditiō of this Chameleon The Albe or Surplesse is a commendable ceremony and reuerent rite because it was allowed in the tyme of
S. Augustin when no corruption had crept into the Churche but the Introite in the masse the Pax the Paschall torche instituted by those Popes in S. Augustinus tyme are rotten ragges and intreated in all scornfull manner though no other difference can be founde but only the ministers pleasure hauinge one doctrine and other principles to followe when he disputeth against vs and an other when he argueth against the See his RegimeÌ„t in the Preface Puritanes whom he calleth Cursed broodes vntimely hatched detested of God and irksome to the world God open the eies of good people to take heede howe they followe the ianglinge of such a Bell that can clincke what religion youe thinke and committe their soules to the direction of suche a mutable minister I omitte here howe before he would haue the Church straight after S. Iohns tyme to haue bene Bel coÌ„tradicteth himselfe infected with errors because that serued him well against vs in that place here the Church was in S. Augustins tyme cleare from all corruption in doctrine which was three hundred yeares after because it standeth him here in great stead against the Puritanes for it were an infinite labour to pursue him in all his trickes quirckes corruptions contrarieties and absurdities himself saying that in one place which he vnsaith in an other prouinge that here which els where he disproueth sailing with that winde which bloweth and making his commoditie of that which may help the present necessity Such be the conditions of the reformed minister trusty Sir Thomas Bels XXVIII Chapter Of the Popish fast of fourtie daies commonly called lent THE LVI VNTRVTH Many mad gambols doth the minister fetch in this chapter and among others he will nedes proue that the lenton fast is hurtfull both to the soule and body and disputeth out of Hippocrates like a pretty pettisogger in Physike to shewe that it is hurtfull to our health This albeit I dot not doubt but it is a notorious vntruth yet because it is not my profession to argue of any such subiect I leaue him to the mercy of the Phisitians who I thinke vpon the feeling of his pulse are like ynough for the curing of such an extrauagant conceipt to condemne him to Hyppocrates bands omittinge this lett vs see what followeth The fast of the auncient Churche quoth he was free voluntary and not commanded by any lawe An vntruth for it was a tradition of the Apostles to fast in Lent â— so not free VVe saith S. Hierom in the whole yeaâ— Epis. ad Marcellam Serm. 6. de Quadrages Sabbato post Dom. Quinquag de tempore serm 62. Synne not to fast in Lent 4. Instit cap. 12. § 20. CeÌ„tur 5. col 686. do faste one Lent according to the tradition of the Apostle S. Leo calleth it also the institution of the Apostle to faste fourty daies and S. Augustin thus exhorteth his auditors in the beginning of Lent beseech youe moste deerly beloued brethren that in this most conuenient and holy time exceptinge the Sundaies none presume to dine vnlesse haply such a one as sicknes doth no permitt to fast because to fast on other daies is a remedy or reward not to fast in Lent is sinne Iohn Caluin speaking of the Primatiue Church saith that the superstitiouâ— obseruation of Lent had preuailed euery where And the Lutherane Centurists reproue S. Augustin for speaking in commendation of the Lenton fast in the same place they write of him in this manner And verylie in the third chapter of his thirtith booke against Faustus the Manichee he doth expressely say that throughout the world Lent is kept in the Catholique Church euery where with great diligence Lastly was not Aerius scored vp by S. Epiphamis Heres 75. Heres 53. and S. Augustin for an heretique because he denyed the solemne and appointed fastes of the Church And yet decree the Apostles what they will about these Lent fasts let S. Augustin call it a synne not to fast in Lent Let Caluin and the Lutherans assure vs of the obseruation of Lent in the Primitiue Church To conclude let S. Augustin and Epiphanius condemne Aerius of heresy for maintaining freedom and liberty of fastinge yet will Bell defend that was free voluntary and not commanded by any lawe how truly I say no more but report me to that which hath bene said That which he bringeth concerning S. Spiridion his eating of fleshe in lent all circuÌ„stances considered hurteth not vs but maketh against himself for we deny not but that in some cases fleshe may be eaten without violation of that fast But that holy Spiridion did most strictly obserue it and that it was also the common custom of the Church is gathered out of the same story which doth condemne the licentiousnes of our fleshly Gospellers Bels XXIX Chapter Of the annulling of Popish wedlocke THE LVII VNTRVTH VVHatsoeuer saith Bell the Bishop of Rome houldeth and defineth that must euery Papist hould beleue and mayntaine as an article of his fayth Though generally all Catholiques do hould the Popes definitions to be infallible and the contrarie opinion to be erroneous yet is it not an article of fayth whatfolloweth what but that Bell hath abused the goode Reader with in vntruth See before pag. 84. 85. Bels XXX Chapter Of the Popes pretended superioritie ouer and aboue a generall Councell THE LVIII VNTRVTH BEll beginninge with false asseueration to tel vs of the late opinion of the Popes superioritâ— ouer a generall Councell interlaceth also an other shamelesse vntruth against the Remists The Rhemists qhoth he that Iesuited broode tell vs plainely if will beleue them that there is no necessity of a generall â— prouinciall Councell saue only for the better contentation of the people Thus he chargeth them yet not nothing any particular place but I will helpe him it is in their annotations vpon the Acts where they write thus Yf againe it be demaunded what nede is there to expect Chap. 15. v. 27. the Councels determination if the Popes or See Apost dikes indgement be infallible and haue the assistance of God also as the Catholiques affirme we answeare that sor the catholike and peacable obedient children of the Church it is a comfort to haue such various meanes of determination triall and declaration of the truth and that it is necessary for theÌ„ recouery of heretiques and for the contentation of the weake who not alwaies giuing ouer to one mans determination yet will either yeld to the iudgement of all the learned men and Bishoppes of all nations or els remayne desperate and condemned before God and man for euer And as I said before this assistance of the holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth which the Pope alwaies hath vsed and will and must vse in matters â—â— great importance by calling Councels euen as here you see â—â—eter and Paul themselues and all the Apostles though inâ—â—â—d with the holy Ghost yet