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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	canonical_a	holy_a	scripture_n	5,721	5	6.0092	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73451	Bels trial examined that is a refutation of his late treatise, intituled. The triall of the nevve religion By B.C. student in diuinitie. VVherein his many & grosse vntruthes, with diuers contradictions are discouered: together with an examination of the principal partes of that vaine pamphlet: and the antiquitie & veritie of sundry Catholike articles, which he calleth rotten ragges of the newe religion, are defended against the newe ragmaster of rascal. In the preface likewise, a short viewe of one Thomas Rogers vntruthes is sett downe, taken out of his booke called. The faith doctrine and religion, professed and protected in the realme of England, &c. with a short memorandum for T.V. otherwise called Th. Vdal.	Woodward, Philip, ca. 1557-1610.	1608 (1608)	STC 25972.2; ESTC S125583	118,782	210

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. ● 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. ● 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 m● sight against Gabaa Beniamin and render vnto it for to Iudic. 20. workes it deserueth and yet the formall word dese● 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 h● 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 the● when he saith that they did terme workes meritorious because God hath promised to accept them ● 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 hau● 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 i● rigour Suruey pag. 400. of iustice worthy of condemnation Wherefore t● name one of the Greeke Churche and an othe● Hom. 4. de Lazaro ●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. ●d sixtā 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

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 s●nopsis of the editiō 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 obe●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 cōmaunding 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

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

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

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. Commēt in 2. 2. disput 10. quast ●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 mā Bellarmine was not only created Cardinall but also made Archbishoppe of Capua Mr. Rogers as I suppose is not acquai●t●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 Coūcel 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 ●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 Det●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