no when he would perswade the world that we beleue that man hath free will to performe euen spiritual heauenly things without the grace of God In the same page and very next line he entreateth the Rhemists in like manner where he citeth these words of theirs Men beleue not but of there owne free will True it is they say so but they exclude not in those wordes Gods grace as moste iniuriously he chargeth them alleadging their words for that purpose for els where they acknowledge that Gods grace and free will must both concurre 2. Cor. 3. in ver 5. pag. 447. Beside the better to infame them he hath corrupted the sentence chopping of the last words which be these August lib. 1. ad Simplicianum q. 2. so that the charg of heresy or error toucheth S. Augustin from whom those words be drawne Mr. Rogers without all scruple cutteth those away to make his slaunder the more colourable against the Rhemists not hauing any list to quarrell with S. Augustin Pag. 65. S. Francis quoth he attayned vnto the perfection of holines and could not synne at all A most iniurious slaunder In the margent he may seeme to quote somethinge to the ignorant sor iustification of his bold assertiō but there is nothing saue a latin sentece which in Englishe is this Wilt thou come to the toppe or perfection attend to the life and manners of Blessed Francis but these words proue not that he could not synne and who is the author of them none is here named at all Is not this great sincerity of Mr. Rogers to vent out such an egregious vntruth and then to cousin his ignorant Reader with a quotation of his owne which yet proueth not that for which it is alleadged Pag. 97. Speaking of the Popes he enrolleth diuers of them for heretikes Some quoth he haue bene heretikes For Siricius Calixtus Leo 9. Paschalis condemned the marriage of Priests A notorious vntruth proceeding from a soule insected with heresy Let Mr. Rogers name is he can any old approued father or later writer not tainted with his leuin that euer condemned S. Siricius for an heretike For if it be heresy to condemne the marriage of Priests then was the auncient and holy Councell of Carthage heretikes nay then were their forefathers yea and the Apostles them selues heretikes yf Concil Carth. 2. can 2. we may beleue them It doth please vs all saith that Councell that Bishoppes Priests and deacons and such as handle the Sacraments being keepers of chastity should abstaine them selues from wiues that what the Apostles taught and antiquity it self hath kept we also should obserue And if it please him to reade Bels 12. 13. vntruths in this treatise he shall finde other authenticall authorities for the single life of the clergye yea euen by the testimony of his owne dere brethren the Lutherans of Magdeburge which being so I make no doubt but that the discreet Reader will rather condemne this moderne Minister of a notable vntruth then so many worthy fathers of the Primatiue Church for heretikes Pag. 102. He slaundereth vs most palpably as though we taught this doctrine viz that The Church hath power to chaunge the Sacramēts ordained euen by Christ himself we vtterly deny it what euidence doth he bring to conuince vs He quoteth in the margent Concil Trid. ses 5. cap. 2. where no such thing is to be foūd He must giue vs leaue to suspect that he vsed art in setting downe the quotation when the thing is most false which he obiecteth against vs. The place he meaneth is Ses 21. cap. 2. where the Councell deliuereth this doctrine Praeterea declarat c. Furthermore the Councell declareth that this power hath alwaies bene in the Church that it might in the dispensation of the Sacramentes their substance remayning sound and vntouched appoint or change those things which it should iudge to be more expedient for the profit of those that receiue them or that veneration which is due to the Sacraments according to the varietie of things tymes and places The Councell in expresse termes affirmeth that the substance of the Sacraments can not be altered and consequently that the Sacraments ordained by Christ can not be changed which yet Mr. Rogers directly contrary to their owne words fathereth vpon them Pag. 112. Som write quoth he as Busgradus that yf the Pope beleue that there is no life to come as som Popes haue done we must beleue it as an article of our faith VVho this Busgradus is I knowe not and as little where the place is to be founde neither am I like by Mr. Rogers for he neither telleth the one nor quoteth the other It is not vnlike but that he is one of his Suersbies some odde compannion or other which he hath in store for such holy purposes The vntruth is so abhominable that it smelleth before God and man Himself must father it vntill he can name some knowne Catholike for author thereof which he will neuer doe before the wordls ende Pag. 115. Yf S. Hierom quoth he had bene away at Chalcedon that Councell had erred Then surely did it erre seing certaine it is that he could not be there hauinge ended his daies before vnder Honorius the Emperour The authority of Iewell Prosper in Chronico anno Christi 422. who died most miserably in our memorie whom he quoteth is to light for so waighty a matter No maruail if Mr. Rogers runne into many vntruths yf he followeth such a lying master as was of rare note for that qualitie Pag. 116. By Councels quoth he the Traditions and bookes of foolishe men haue bene made of Ses. 4 decret equall authority with the word of God as by the Councell of Trent He meaneth the Histories of Toby Iudith and the Machabees c. as I suppose and not all there admitted for Canonicall least he sweepe away the whole Bible And were not I beseche him these bookes authorised also for Canonicall by the third Councel of Carthage twelue hundred yeares ago in which glorious S. Augustin Can. 47. was present VVill he also lightely reiect this Councell as Popishe and condemne them also for authorising the bookes of foolishe men it were plaine dealing I confesse but far better manners rather so to censure himself for contradictinge such a learned auncient and venerable Synode Again shall the Apocalyps or Reuelation of S. Iohn be the booke of a foolishe man because it was made Canonicall by the Councell of Trent and the third of Carthage For as the bookes of Toby and the Machabees were before doubted of by diuers and not ratified by the decree of any Councell before that of Carthage so was the Apocalypse of S. Iohn and therefore theire case is all one Furthermore be it that Mr. Rogers alloweth them not for Canonicall yet ought he not to terme them the bookes of foolishe men for then may we giue that name to all the bookes of the
from Gods promise and mercyfull acceptation for the worthines and merits of his sonnet This I challenge for a manifest vntruth when as plentifull testimonies want not to proue that workes proceeding of grace are meritorious not only for his promise or acceptation but also for the dignity of the workes yea the scriptures are euident in this point Call the workemen and pay them Math. 10. â— 8. their hyer where reward is giuen to the workes where of it followeth that workes descrued it likewise our Sauiour saith Com ye blessed of my father Math. 25. â— 34. possesse you the kingdome prepared for you from the foundation of the world for I was an hungred and you gaue me me to eate Where our Sauiour signifyeth that heauen was giuen to good workes for in more vsuall significant words it can not be spoken that heauen is giuen as a reward to the workes of mercy and beside in the same place damnation is giuen to bad works Gett you away from me ye cursed saith Christ Ibidem into fier euerlastinge which was prepared for the diuel and his angles for I was an hungry and youe gaue me not to cate c. Seing then the scripture declareth plainly that bad workes deserue danation be the cause thereof as plainly doth it also signify that good workes meritt heauen and be the cause thereof We find also in scripture that men are said worthy of reward as That you may be counted worthy of the kingdome of God for the which also you suffer 2. Thessal 1. v. s. Apocal. 3. v. 4. Cap. 16. v. 15. Suruay pag. 398. and They shall walke with me in wh it es because they are worthy Yea the word meritt is found in the scripture in Ecclesiasticus we reade thus All mercy shall make place to euery one according to the meritt of his workes Bell in his Suruay giueth two answears The first is that the booke is not Canonicall as which saith he was not founde written in the holy tongue A pitifull shifte for who knoweth not that many parts of the Canonicall scriptures be not written in the Hebrue tongue as all or almost all the new testament and sundry bookes be written in that tongue which be fabulous and of no authority and where did Bell larne that a booke could not be canonicall yea in the old lawe except it were written in the Hebrue tongue We haue as good authority to proue it Canonicall as he hath for the Apocalips which I trust he will not deny and that is the auncient Councell of Carthage wherein S. Augustin was Carthag 3. can 47. present and be it that it were not Canonicall yet is the authority thereof very waighty and of more credit then other authors though learned vertuous and auncient other wise why is it read in the Englishe Churches in that very place and order in which the Canonicall scriptures are This solution not fully satisfyinge him he giueth a second which is that the text is not truly translated inuaighing against the vulgar edition and the Councell of Trent that authorized the same for it should haue been translated saith he according to his workes but this is a poore cauil for in true sence what difference is there betwixt these two according to his workes and accordinge to the merit of his workes veryly the old interpreter as learned as Bell and of as good a conscience more then twelue hundred yeres agoe and S. Hierom not inferiour to Bell in Latin Greeke or Hebrue translateth thus that we mâ— sight against Gabaa Beniamin and render vnto it for to Iudic. 20. workes it deserueth and yet the formall word deseâ— ueth is neither in the Greeke or Hebrue but thu according to all the foolishnes which they haue done Israel The second place is in S. Paul where hâ— saith And beneficence and communion do not forgett so Mebr. 13. v. 16. with such hostes God is promerited be hould here all the word meritt But because Bell speaketh of the Fathers will briefly showe that he doth slaunder theâ— when he saith that they did terme workes meritorious because God hath promised to accept them â— worthy for the worthines of his sonne and for his merits reward them with heauen as if they had merited the same for they teach that good workes proceeding from grace and in the vertue of Christes moritts hauâ— worthines in themselfes be meritorious which Bell denieth them to hould and no maruaile when as himself teacheth that good workes are so farre from hauing any worthines in them that he maintayneth this paradoxicall proposition Good workes are imperfect polluted with synne and iâ— rigour Suruey pag. 400. of iustice worthy of condemnation Wherefore tâ— name one of the Greeke Churche and an otheâ— Hom. 4. de Lazaro â—irca medium of the latin S. Chrisostom writeth thus If God quoth he be iust he will render both to them and these according to their merits Note that he acknowledgeth merits of iustice and so not only of mercy liberality and free acceptation s. Augustin sayth Epist 105. â—d sixtaÌ„ As death is rendred to the meritte of synne as a stipend so eternall life to the meritt of iustice is rendred as a stipend More might be produced but these are sufficiet being of auncient and learned fathers and to say the truth greatly requisit it is not to labour about the proof of this point when as Caluin confesseth not only that the auncient doctours vsed the name of merit but also addeth that he did moste Institut cap. 15. §. 2. wickedly prouide for the sincerity of faith that first inuented that name for had they meant no other thing by it then Bell would persuade vs the sincerity of the faith had no waies been touched neither neded he to haue vsed any suche bitter accusation but this complaint of his argueth that they intended more by that name then he did admittt for true and so I leaue Bell conuicted of an vntruh But saith Bell the Fathers commonly ioyned merits and grace together I willingly graunt it for without grace our works are of no price dignity or merit in the sight of God and therfore the second Councell of Arausica saith excellently well Rewarde is due to good workes if they be they be done but Can. 18. grace which was not due goeth before that they may be done In which golden sentence the merit of good workes is taught the fountayne from whence they springe openly declared That which he alleadgeth out of S. Bernard to witt It is sufficient to meritte to knowe that our merits are not sufficient because it serued not his purpose it may be that he did of purpose quote it false for it is not in the 18. sermon but in the 78. sermon vpon the Canticles and as that whiche he hath all eadged doth nothing helpe him so that which followeth and omitted by him worketh his bane It is
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
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
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
parte of virgins or of vnmarryed folke or if those be not sufficient for the ministerye of those which conteyne them selues from their owne Heres 59. wiues And in another place But the Churche quoth he doth not admitt the husbande of one wife yet liuinge and begetting children S. Hierom likewise writing against Vigilantius saith VVhat shall the Churche of the Easte doe what the Churche of Egipte and the Apostolike sea which take virgins for their Clerks or contynent or if they be marryed giue ouer to be husbandes Will Bell for all this tell vs that Priests were euer marryed in the Easte churche and with out all respect giue S. Epiphanius and S. Hierom â— worde of disgrace it would beseeme him â—â—ch better quietlye to disgest it him selfe his iust desertes allotting him that speciall fauour Out of these two testimonies also the good reader may note whether Sozomenus and Socrates are to be credited affirminge that by permission of the Nicene Councell Easterne Priests marryed before orders might still haue the company of their former wiues as in the precedent section was handled Nay the same is most certaine out of the very Nicene Synode it selfe wher it Can. 3. is forbidden Bishops Priests and Deacons to keep any wemen in their house beside their mother sister or aunt no mention is made of any wife which yet should haue bene in the first place if any such tolleration at the suggestion of Paphnutius had bene graunted And if their former wiues were as our aduersaries pretend out of Socrates and Sozemenus permitted them why should the cohabitation of other wemen be interdicted Did they allowe them theire wiues and not suffer them to haue maydes for the dispatche of houshold busines and bringinge vp of the leuiticall frye which coÌ„monly is plentiful in that generatioÌ„ if we may gesse by those of our tyme who so simple as seeth not the incongruitye of these two or perceiâ—eth not that the Councell for biddinge any mayde seruante to dwell in Priests howses did neuer graunte them the cohabitation and carnall companye of their wiues as our Protestantes pretende Furthermore how can it be true that the Nicene Councell permitted as the same authors reporte Bishops to enioye the companye of their former wiues when as some hundred yeares after in the false Synode of Constantinople holden in Trullo Can. 48. howsoeuer the raynes were loosed to other of the Clergie yet Bishops were forbidden to dwell with their former wiues which conuinceth that no such leaue was graunted by the Councell of Nice and so crazeth the creditt of them which affirme that Synode to haue permitted Bishops Preists c. to remaine still with their former wiues To these former testimonies and reasones I will adioyne one more both against Bell that desperatlie mainteyneth that the mariage of Ecclesiasticall persons hath alwaies bene vsed in the Easte churche vntill these our dayes and also against Socrates and Sozomenus saying that the Councell of Nice did permitt them to enioye the company of those wiues which they hadd maried before takinge of holie orders and it shal be of a Greek Doctor that liued in the tyme of the Nicene Councell to witt Eusebius whose wordes be these Veruntamen Notwithstandinge it is meete that they should Lib. 1. Demonstrat euang cap. 9. refraine them selues from the companye of their wiues who are consecrated and busied in the ministerie and seruice of God What plentye of authorities mighte be brought to ouerthro We this palpable vntruth but what neede more when as these already tickle the Minister and fetche blood for they are so farr of to be auoyded any cauillinge shifte that the Lutheran Magdeburgians dislike two of these fathers bycause they speake not herein according to their mynde as is euident in their fourthe Centurye where they note S. Epiphanius as erringe CeÌ„tur 4. col 303. aboute that pointe citinge parte of his wordes before by me produced and afterwardes they accuse many doctors for inclyning too much vnto that opinion yea that they did publiklye professe that it was not lawfull for Priests to haue wiues and amongst others they tax Eusebius for one cyting the very wordes by me alledged But what doe I dispute in a matter so plaine when as the erraticall Councell of Constantinople holden in Trullo which Bell so solemnly alleageth in his Suruey Pag. 224. and 227. for the proofe of Priests mariage is in this pointe directly against him for thoughe it allowed such Priests as after mariage receiued orders to continue still with their former wiues yet did it vtterly forbid Priests after orders to mary as appeareth out of the sixth CanoÌ„ Nay to this day the Greeks haue no such custome which is sufficient to confound the bolde assertion of the minister if nothing els were added Thus much of his first vntruth THE XIII VNTRVTHE THe next vntruth fellowe to the former is that in the West churche the marryage of Priests was generally lawfull till the tyme of Siricius For refutation whereof I haue spoken so plentifullye in my late book against Bell that it is The Doleful knel. pag. 51. and pag. 97. 98. in vaine to say more There I haue by irrefragable testimonies proued that Priests marriage was prohibited before and by diuers reasons drawen out of Siricius owne epistle made it manifest that he was not the firste who enacted that lawe but that commaunded the due obseruation of that which Apostolicall antiquitie had in that behalfe ordeyned To that place thefore I referre the good reader for I loue not alwaies to be iangling of one thinge after the manner of the great Bell of Rascall Here sufficient it is to chamber his clapper to oppose vnto him the wordes a litle before alleadged out of S. Hierom against Vigilantius and to choke him with the authoritie of his Magdeburgian brethren who reprehend S. Hierom for writinge thus in defence of his bookes against Iouinian The Apostles are chosen either virgins or contynent Cent. 4. col 477. after marryage Bishops Priests Deacons are chosen either virgins or onely such as for euer remaine chaste after priosthood which wordes of Saint Hierom they much mislike and to hamper him with the graue authoritie of the second Councell of Arles celebrated about the yeare of Christe three hundred twentye sixe according to the accounte of the Centuristes Cent. 4. col 604. Can. 2. of Magdeburge which decreed that non ought to be assumed to Preisthood being maryed vnles conuersion were promised What conuersion could this be but the forsakinge of his wiues carnall company THE XIIII VNTRVTH SIr Thomas continuing still his declamation in behalfe of Priests marriage procedeth also forwarde in lying writing thus Yea Priests continued still marryed in Germany for the space of one thousand seuenty fower yeares vntill the dayes of the vngratious Pope Hildebrand who termed himselfe Gregorie the seuenth so soone as he had crept into the Pope dome by naughty meanes What
this graceles gospeller writeth of blessed Pope Gregorie whom generally the Historiographers of that tyme diuers of them saintes in heauen do highly cōmend litle importeth a sufficiēt argumēt for his innocēcie zeale of true religiō it is that all nouelling sectmasters bād against him neuer shall Bell shew that he crept into the popedome by naughty meanes thoughe most easie to proue that his ministership ran frō his priesthoode vpon no holie motiues But to the matter An vntruth it is that Priests still cōtinued married in Germanie for the space of one thousand seuenty sower yeares as he boldlye affirmeth which I haue proued most demōstratiuelie against him in the Dolefull knell For his pag. 101. 102. manner is againe and againe to inculcate the same thing so neuer lacketh matter for newe bookes thoughe botched together of such rotten raggs as were handled els where so that Bell cann make a new title and a litle chaunge of the order to begett a new pamphlet at any tyme vpon small warninge But I liste not to imitate his vaine thoughe iustely I mighte for why may not I singe the same songe if he fiddle still the same tune Wherfor referringe the good reader to the former place I will here only adioyne one testimony not mentioned before and it is of Pope Zacharie who liued eight hundred years agoe and so longe before the tyme he mentioneth This good Pope writing to S. Bonifacius our worthy countryman then Bishopp the apostle of Germany hath these wordes speaking of Priestes From the day of taking priesthode they are to be forbidden yea euen from their owne wiues Of this decree the Centur. 8. Cel. 704. Magdeburgians make mention True it is that they score it vp for one of his errors thatiudgement proceeding from the error of their doctrine but it giueth vs a sufficient warrante to score vp that also for a notorious vntruth which the minister speaketh of the longe lawfull liberty of Ecclesiasticall wiuinge in Germany THE XV. XVI XVII XVIII AND XIX VNTRVTHES NOwe followeth a litter of diuers lyes conteyned in three or fower lynes of which I must speake in particular Pleading still for the marriage of the clergie he saith For this respecte was it that many learned and holie bishops were maryed in the auncient tyme and flourishinge state of the Church vz S. Gregorie S. Clement S. Spiridion S. Philogonius S. Eupsichius and others This he bringeth to proue that they marryed after receiuinge of holie orders or at least vsed still the carnall company of their former wiues or els he proueth nothinge But in these wordes is conteyned a notorious lye with siue followers and others Why hath he not noted in his margent sufficient authoritie to iustify what he saith will these tricks of trustie sir Thomas neuer be lefte It serueth not the turne to tell vs that he hath done it in his Suruey and that for two reasons The first is because many haue not that booke and no reasone can he alleadge for not addinge the quotations here but onlye that he would haue his ignorant reader to take all vpon the reporte of his worde Secondly for that I finde not in all his Suruey any Clement noted for a marryed bishop and yet haue I viewed ouer the third and fourth chapters of his third parte where he entreateth of that matter But to runne ouer his particular catalogue That S. Gregorie the father of S. Gregorie Nazianzen did marry after he was Bishopp is one vntruth for he was marryed before euer he was christened as he may learne out of that funerall Oration of Nazianzen which in his Suruey he Pag. 222. citeth to proue him a marryed bishoppe That S. Clement after the dignitie of bishopp tooke any wife is a second vntruth for I challeng him confidently thoughe litle knowinge what Clement he meaneth That S. Spiridion was marryed I graunte but Bell must proue that it was after he was created Bishopp and not before or at leaste that he vsed the company of his wife which he will neuer doe and so that maketh the third vntruth The verie selfe same thinge I say of S. Cheremon and S. Philogonius which make vpp the fourth and fift vntruthes THE XX. VNTRVTH OF Saint Eupsichius more consideration is to be had for Bell not onely here maketh him a marryed bishoppe but also in his Suruey Pag. 222. saith that he was Bishopp of Cesarea and a marryed man and soone after his marryage martyred for lesus Christe For if this be true which so confidentlye he affirmeth it seemeth very plaine that his marryage did followe holie orders But out vpon the currupt conscience of this casta way I vtterly deny that he was euer Bishopp or in any sacred orders at all being only a laye man and of an honorable family How doth he proue the contrary For iustification of that he saith he quoteth in the margent the Tripartite historie and Nicephorus Lib. 6. cap. 14. Lib. 10. cap. 10. The wordes of the tripartite historie bethese Furthermore at that tyme they say that Basilius a Priest of the churche of Ancyra ended his life by martirdome and Eupsichius a citizen of Cesarea in Cappadocia hauing latelie marryed a wife being yet as it were a brydgroome Where is here any mention of his being Bishoppe Sozomenus from whom Cassiodorus the compiler of the triparaite historie tooke those Wordes saith that Eupsichius was ex patricys of the senators or nobilitie without any mention of his Episcopall dignitie Nicephorus his second authour deliuereth the story in this manner Hoc ipso tempore c. At this verie tyme Basilius also a priest of the Church of Ancyra ended his life by martirdome and likewise Eupsichius of Cesarea in Cappadocia borne of an auncient family and honorable kinred who a litle before had marryed a wife and was as yet a bridegroome And this is so certaine that the Lutheran Centurists who would as willinglie heare newes of a bishopp marryed after his consecration as Bell but being heerin not so impudent as he that seemeth to be ashamed of nothing but truth and honestie teporte him onely to haue bene a noble man Eupsichius say they was Centur. 4. Col. 1430. of the Cittie of Cesarea discended of the nobilitie of Cappadocdia slaine by the Citizens of Cesarea c. and they cite Sozomenus before mentioned Whether this be not a gallant vntruth meet for such a reformed minister and professor of the sincere gospell I referre me to the iudgement of the prudent and indifferent reader I cannot perswade my selfe but had he not wholy consumed his conscience with continuall custome of carelesse sinninge it could not posibly be that he would euer sette abroache such manifest grosse and shamelesse vntruths Bels IIII. Chapter Of the Popish execrable Pardons THE XXI VNTRVTH THis chapter though it be but short yet it lacketh not the seale of his occupation for his conclusion is adorned
sufficient to meritte faith S. Bernard to knowe that our meritts are not sufficient Very well then he acknowledgeth merits but that which commeth after pertayneth to beate downe presumption of merites and not to deny them for it followeth But as it is ynough to merit not to presume of merits so ynough is it to iudgemeÌ„t to want merits and a little after VVerfore see that thou haste merits hauing them knowe that they are giuen thee had hefaithfully cited all these sentences there could no scruple haue troubled the reader what S. Bernards opinion was about merits That holy man acknowledgeth merits but like a true spiritual father laboureth to plant humility and to keepe downe pride and presumption THE XXXVIII VNTRVTH TRue it is likewise saith Bell that not only the fathers generally but the best Popishe schole doctors also Durandus Aquinas Gregorius Ariminensis Dominicus Soto Marsilius VValdensis Burgensis and sundy other do vnisormly and constantly affirme that no mans workes how holy so euer they be either are or can be meritorious pro perly but only meritorious in an improper and large kinde of speache as is already saide This is proued at large in my other bookes This indeede is handled in his other bookes for his speciall grace is with the same matter to make many newe pamphlets but whether it be proued or no is an other questioÌ„ Should I shake vp in particular examin these authors many vntruthes would be discouered but I intende it not partly because it would be tedious partly for that some of those authors be not as hand and lastely for that one S. R. in his learned answere to his Challenge of The downefall hath canuased all these authorities and laied open his fraudulent and lying proceeding To that booke Art 5. chap. 60 therfore for sifting of this sentence I refer the reader Here only I say briefly First that all these Catholique writers and all others do acknowledge that good workes are meritorious of eternal life only some of them named by Bell vary about the manner of speache for they would not haue the words condigne or congrual to be vsed but only that we should say that the workes of iuste men proceeding from grace be meritorious of eternall life as waldensis and Burgensis Others will haue good workes to be meritorious condignely that worde being taken in a large manner So Durandus and Ariminensis Secondly I say that neither Aquinas Gregorius Ariminensis Dominicus Soto Marsilius VValdensis or Burgensis do allowe that good workes proceeding from grace are not otherwise meritorious saue only for the promise of Christ and his free acceptation as moste bouldely he affirmeth and therefore doth he therein slaunder them when he saieth that all the former authors doe affirme workes only meritorious in an vnproper and large kinde of speache as is already said that is according to his precedent doctrine that they be meritorious only for the promise of God and his free acceptation and not otherwise this is an vntruth I say speaking thus of them all in general for one particular instance to the contrary ouerthroweth him yet I will adde a couple S. Thomas Aquinas shal be the first who teacheth that a man in grace may meritte euerlasting life condignely and he giueth the reason because euerlasting life is rewarded according to the iudgement of 12. quest 114 art 3. iustice according to that 2. Timoth. 4. Concerning the rest there is layed vp for me a crowne of iustice which our Lord will render vnto me in that day a iuste iudge Behould Aquinas acknowledgeth reward of iustice prouing it out of S. Paul and so not of mercy only and Gods free acceptation he confesseth also as is euident out of the very title of his article meritte of condignity which Bell a little before calleth a monster lately borne at Rome so we see that S. Thomas attributed more to the merit of workes proceding from grace then pleaseth his humour and consequently that he doth greatly abuse him when he would haue him teach no other merit of workes then by Christes only promise and free acceptation The second shal be Dominicus Soto cited here also by Bell who aknowledgeth that workes proceeding from grace doe merit coÌ„dignely The workes of Lib. 3. de Natura gratia cap. 8. a iust man quoth he which are good in their nature and circumstances all are condigne merits both ofencrease of grace and also of eternall life And a little after he refuteth two common solutions of Protestantes The first of which is that-vrged here by Bell vz that rewarde is due to our workes not in respect of them selues but for the promis of God Melancthon quoth he and his companions do answere that euerlasting life is called aâ—rewarde not because it is due to our workes but to the promis of God which answeare of theirs he doth there examin and vtterly reiect And will the minister for all this tell vs that Soto doth affirme workes only meritorious in an vnproper and large kinde of speache that is as Bell saith not for any worthines of the workes but for Gods acceptation and promis sake He may yf he please but he must giue vs leaue whether we will beleeue him or no. They that desire to knowe more of his iugling trickes and vntruths touchinge these authors may reade the foresaid author S. R. in his answeare to Bells downefal of Popery Art 5. cap. 9. THE XXXIX VNTRVTH IN his third paragraphe he citeth Iosephus Angles who saith that good workes proceeding of grace without the promise of God are wholy vnworthy of eternall life This he alleageth as though it were mortall doctrine to vs where as if himself were this day at Rome and cleere in all other things neuer would he be called in question about that pointe and yet doth he make a mighty matter of it vrginge it almoste in all his bookes If the good reader desire a more ample discourse herof he may find it in the Dolefull Knell where Iosephus his wordes are throughly examined and the minister Lib. 2. cap. 5. sect 3. for many mad trickes very handsomly laid out in his colours Here I will note only one egregious vntruth of his cunningly commended to the viewe of his readers for hauing produced Iosephus though not citing his whole senteÌ„ce but the last words only to shewe that workes proceeding from grace are not meritorious of eternall life without the promise of God but wholy vnworthy he inferreth thus Then doubtelesse the best workess of all can no way be meritorious which is a false conclusion gathered out of the premisses for it should haue bene thus then doubtlesse the best workes of all can no way be meritotious without the promise of God why did he persidiously curtall a way these words and make Iosephus absolutely to conclude against the merits of workes when as in that very place he teacheth the merits of workes proceeding from grace together with the
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
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
hundred yeares agoe In this auncient booke mention is made of Agnus Dei for speaking of the Octaue of Easter commonly called Dominica in Albis that is the Sunday in whiâ—es because those whiche were baptised on Easter eue putte of those white garments which they receiued at their Baptisme as S. Serm. 110 de teÌ„pore Augustin noteth he hath these wordes In the same Sunday after the whites that is in the Octaue of Easter lambes of waxe in the city of Rome are giuen to the people by the Archdeacon in the Church after masse and thâ— communion This may serue to reproue the bould lâ— centiousnes of the Minister affirming their beginning to haue bene in the yeare a thousand twâ— hundred fourty and seauen THE LIII VNTRVTH PRoceeding forward in his declamation againâ— Agnus Dei he saith VVith this kinde of paltery stuff such is the phrase of the paltery minister thâ— world is so bewitched that infinit numbers do ascribe part â— their saluation thereunto which is an iniurious slaunâ—der taking it in that sence which I make no doubâ— he doth and the ignorant reader quickly may Foâ— the more playne explication whereof I say thaâ— our saluation may be ascribed vnto diuers thingsâ— though with great diuersity Men liuing in thiâ— world and subiect to dayly sinning may be said to saue vs. For this doing saith S. Paul to Timothy thoâ— shalt both saue thy self and them that heare the. And I can 1. Timoth. 4. v. 16. not perswade my self that Bell would quarrell with any that should say that he or his bookes â— had saued many The principall cause of our saluation is our Sauiour Christ and his merits Secondary and instrumentall causes are many things as the sacraments and men that cooperate vnto our saluation yea other consecrated thinges as holy Water Agnus Dei c. though nothing comparable to Sacraments may also in a good sence be said to helpe vs to obtaine saluation by the merits of Christ for as much as all holy things haue force to produce supernaturall effects as namely to chase â—way wicked spirits and to extinguishe the fiery â—artes of the enemy which none will deny but â—inder vs from saluation and be the cause of many â— mans destruction and so that which doth any â—aies cooperate to preserue our Soule from the â—enemous infection of the deuil may be said to â—ett vs forwards in the Way of saluation and be a â—meanes though very remote and in the vertue of Christs passion to bring vs to heauen Albeit this doctrine thus expounded be sounde â—nd nothing preiudiciall to our redemption wrought by Christ yet in that sence which Bell meaneth it and it is commonly taken of good people I say it is most false that infinite numbers ascriâ—be their saluation or any part thereof to Agnus Dei and the reason is for that when we speake of saluation all generally vnderstand the principall cause and first fountayne thereof which is God himself and the moste pretious merits of his holy life and bitter passion and not his sacraments much lesse Sacramentales and least of all such occasionall meanes as often tymes notwithstanding diuine prouidence vseth for the conuersion of many An other reason is for that the Sacraments the conduits of diuine grace and all holy things or what els soeuer that any waies concurre to the good of our soule and saluation thereof receiue their force and worke not any thinge but in the merits of that most innocent lambe which taketh away the synnes of the world and so whatsoeuer herein is attributed either to sacraments or men holy things or what els you will redoundeth to the honour glory of Chrâ—â—â— from the infinite treasure of whose grace and mâ—â—rites all spirituall benefits greater or lesser 〈◊〉 proceede and come Lastly for that thousanâ—â— there be that neuer sawe nor perhaps euer heaâ—â— of Agnus Dei and yet notwithstandinge be sauâ—â— very well which sheweth that when we speak of saluation our intention and vnderstanding runneth to the principall cause thereof Christ Iesâ—â— himself and not to the sacraments though with out some of them none can be saued much lesse 〈◊〉 such hallowed things as Agnus Dei without whicâ— any may be saued THE LIIII VNTRVTH AN other thinge that disliketh him abouâ— Agnus Dei he deliuereth in these words He thâ—â— hath an Agnus Dei about him must beleue as he is taught 〈◊〉 our Iesuits that he shall be deliuered by sea and by land from all tempests thunder earthquakes from haile thundeâ— boultes suddaine death and from all euill For the iustification whereof he referreth vs to the former booke of the Sodality of the Blessed Virgin He slaundereth the Iesuits most egregiously they haue noâ— such thing of beleuing the effectes he speaketh of nay they insinuate sufficiently that these effectes be not infallible when they write thus in the same place VVherefore not seldom wonderfull effectes not without diuine miracle doe followe and againe For as Lib. 4. cap. 12. much therefore as experience doth passinge often teache vs that these things are graunted of God these Agnus Dei are not rashely to be reiected but to be carried about vs with great deuotion In which words they signify that diuers tymes they haue not any such effect and consequently they do not teache that men must beleue as he faith that such effectes shall followe And the reason heareof may be giuen for that such hallowed things haue not any such force by the expresse couenante or institution of God as the Sacraments haue and therefore worke not infallibly but the vertue in them procedeth from the praiers of the Church and deuotiou of those that vse them Beside this it is not alwaies haply couuenient that we should be deliuered from such crosses and afflictions Howbeit Gods name be blessed who in these tymes when such miscreants as he speake their pleasure both against other holy things and also Agnus Dei he hath vouchsafed to worke many straunge and miraculous effectes and that in our owne countrey as I could in particular relate might I doe it as securely as I may most truly Bels XXVI Chapter Of Candlemas daye THE LV. VNTRVTH THis chapter is bestowed against the ceremony of bearing candles in the feast of our Blessed Ladies Purification His words be these The old Pagane Romans in the Calends of February vsed to honour Februa the mother of Mars whom they supposed to be the God of battaile the honour they did exhibit vnto her was this they went vp and downe the streets with candles and torches burning in their hands in regard hereof that the Christian Romans should not be inferiour to the Pagane Romans in heathenishe superstition Pope Sergius decreed that vpon the day of the Purification of the blessed Virgin being the second of February they should goe in procession with burning candles in their hands thereby signifying the blessed virgin to be pure and free from synne For proffe of this he