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
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 Ierem 7. v. 8. Beholde you trust to your selues in the wordes of lying which shall not profitt you Printed at Roane 1608. THE PREFACE TO THE GOODE CHRISTIAN READER IN my last booke goode Reader which I published against the challenging minister intituled The Dolefull knell of Thomas Bell I very well remember that I freed my self from writing ought against him vntill I had sett forth his Blacke Buriall contayning an answear to the mayne of all his blasphemous bookes and pestilent pamphlets ys iust reasons there specified hindred not my designement notwithstanding meeting not longe since with a newe toy of his tricked and trimmed vp with diuers patches and rusty ragges drawen from the dunghille of his former monuments and called by him The Trial of the newe religion I resolued to examine his depositions and to try the truth of his newe treatise and that both because it falleth out very fittely and in order that hauing rung Bels Dolefull knell this examination of his Triall as his winding sheete should follow before the solemnity of his foule Funerals and interring of his carcasse be kept and also for that I feare by the disastrous coniunction of the planets that a could frost of pouerty will yet keepe backe the springe of the promised worke and therefore I thought it not amisse to publishe this Treatise being not of any such bulke but that a fewe crownes may dispatch the impression And lastly to giue Bell sure and certaine intelligence that it was contempt of him and his bookes that made them passe so longe without answear and not any rare learning or stinginge stuffe as in the light of his darke dreaming conceipt proceeding from much vanity and litle humility small grace great pride he framed to himself His eies I hope by this time be opened to see that albeit he were an importune challenger yet he lay not so close but that his sides haue bene soundly bombasted and his quarters kindely curried ouer That disdainfull stile of his which before trampled vpon our silence those mounting words which in former tymes menaced nothing but death and destruction that insulting vaine which did so contemptibly caper vpon our quiet carcasses is nowe becom bankrupt and fled the countrey Those ouerlooking termes and fiery phrases those terrible taunts which with restlesse penne he runge in our eares and neuer ceased to iangle both in towne and countrey are vanished and blowne away like the locusts of Egipt The world is altered Toâ—nam is turned French his hoat courage is cooled the gospelling Golias lyeth sweating vpon the earth fetching his last gaspe and the false pleasinge lustre of his bookes faded and coin to nothing In former tymes this and such like were his vsuall songes No no they do in effect confesse Funeral lib. 1. cap. 2. pag. 6. so much whiles they neither dare answear any one booke at all nor any one chapter wholy but here and there an odde piece or sentence I protest vnto the gentle Reader I partly blushe on their behalf But neuer as I thinke shall I liue so longe to heare any more such musicke No no that tune is out of date the bloud hath left his cheekes and runne in poste to comfort his faintinge heart It was also no question a braue pangue of his vauntinge spirit when he came ouer vs in this insulting manner They Funeral lib. 2. cap. 1. pag. 4. are so nettled so pricked and goared with my bookes and their religion so battered with their owne best learned doctors and most skillefull Proctors that gladly they would satisfy their Iesuited Popelings wipe away that discredit which hangeth at their beardes for which ende they vse many coosenlnge trickes iuglings and lieger-demains so to stay the outcries of the people vntill I be dead and then by your fauour they will com vpon me with good speed Canis mortuus non mordet but before that day my life I gage in that behalfe they dare not for their guttes publishe any direct full aÌ„swear etc. because to snatch here a piece there a piece is no answear at all but a mere toy for young children to play withall But pardon him this he will neuer do so any more whiles he liueth it was the heate of his zeale and the longe gaping after an ouerseeing benefice that made so many madde and lofty words to runne forth whiles the doore was open Balams eies be now illuminated and he seeth verie well and the world knoweth that his bookes be not only answearable but also som of theÌ„ answered His Downefall of Popery which in the highe pitche of his soaringe pride he affirmed to be such tickling stuffe that euery article Funeral lib. 2. cap. 4 pag. 10. coÌ„clusioÌ„ propositioÌ„ therein coÌ„tained might truly be called Noli me tangere because they dare not quoth he for ten thousaÌ„d millioÌ„s of gould touch the same fully directly wheÌ„ as for al that euery article hath bene examined euery coÌ„clusioÌ„ coÌ„futed euery propositioÌ„ perused answered beaten in pieces so that the Minister may truly be called Noli mihi credere and deserueth for this and hundreds more of like qualitie ten thousand millions of whetstones for the rewarde of his workes the trophees of his labours and the perpetuall ensigne of his false foolishe and phantasticall monuments But to prosecute further in particular this present Pamphlet the due examination whereof I haue vndertaken two speciall things remayne yet to be spoken of The first concerning my self the second touchinge the Minister As for my self thou shalt vnderstand good Reader that I was once determined to haue answeared the treatise fully and wholy as thou maist perceiue by the first and second chapters but afterward infirmity of body hindering the course of my studies and desire of minde to haue it dispatched with all speed caused an other resolution which may perhaps reuiue Bels dead spirits and inflame his cooled bloud and make him com out once againe with his old complaint that I haue answeared him by pieces and patches and for my lugges and guttes durst not deale with Such are Bels phrases the whole and that I haue after much labour and study much siftinge and searching out of the whole tome of his Triall
a man of his profession charge vs with so strange paradoxicall and blasphemous an assertion and so iniurious to the sacred bloud of the Redeemer of the whole world and that both of men and women without recoilinge of Conscience we denye what he saith how doth he proue what so boldly he affirmeth Postellus the Iesuit quoth he teacheth this execrable dnctrine which he proueth out of the Iesuits Cathechisme That Postellus was one of that order is more then I doe knowe or more then I list yet to beleue vntill I see better prooffes but yf he were he was no other then such a religious man as Luther was that ranne out of his cloister to lay the foundation of the Gospell I finde him in the Indice of the Councell of Trent commonly annexed thereunto enrolde for an heretike and so discharged from vs albeit I can hardly beleue that euer he could be so madde as to broach any such ridiculous sensles and blasphemous doctrine To iustify this of Postellus Mr. Rogers voucheth the Iesuits Catachisme that is a most scandalous and slaunderous libel made by one Pasquiere a French heretike in disgrace of that renowmed order as he knoweth full well when he citeth out of the same Catachisme two infamous verses tendinge deepely to the Pag. 187. touch of their liues which none so simple to thinke that they would publishe of themselues They are so far from being the authors of that filthie and hereticall booke that one Richeome a learned man of that Society hath sette forth a confutation thereof Should a Catholike compose a like treatise bearinge title The Church of Englands Catechisme fraught with abhominable and most odious opinions and such in truth as they vtterly detest and should I produce out of it most loathsom stuffe against them in disgracè of their religion would he not condemne both the author for a monster of the world and me for an extreame malitious slaunderer to presse them with any such damnable testimony I leaue the application to himself Pag. 17. He condemneth it in vs as an error and dreame that Christ descended downe into hell to deliuer the Soules of our forefathers and that most iniuriously for to omitte what may be brought out of sacred scripture we can not be condemned herein but the auncient fathers must beare vs company and that by the testimony of our aduersaries The fable quoth Casuin of a place vnder the 2. Instit. cap. 16. §. 9. ground called Limbus albeit it hath greate authors yet it is nothing els then a fable Sutcliffe confesseth that S. Hierom and other fathers beleued that Lib. 1. de Purgato cap. 4. there was a simbus patrum before the comming of Christ But he addeth that they affirmed it rather scholasticaliy then dogmatically which yet he neither doth nor can proue we take what he graunteth of their beleuinge the other we deny Willet also can not gainesay the same We confesse In his sâ—nopsis of the editioÌ„ 1600. pag. 353. quoth he that the fathers for the most part of them to haue bene in this error To conclude this doctrine is taught by the church of Englande when as in the Geneua Psalms allowed and authorized by receiued custome amongest them this article of the Crede He descended into hell is turned thus into meeter His soule did after this discende into the lower parts To them that longe in darkenes were the true light of their harts By what warrant therfore Mr. Rogers expoundeth them here to the contrary I know not him selfe can best tell Pag. 23. many Papistes quoth he and namely the Franciscans blushe not to say that S. Francis is the Holy Ghost Mr. Rogers blusheth not notoriously to iniury vs with the imputation of so blasphemous an assertion He quoteth in the margent for prooffe the Alcaron of the Franciscans a most shamelesse and scurrilous booke sett out by modern heretikes against that worthy and religious order It seemeth he bestoweth much of his tyme in such spirituall books as these and willingly entertaineth such witnes against vs as the Scribes and Phariseis did against Christ vntill he dischargeth himself better this iniurious and blasphemous vntruth must ly vpon him self Pag. 29. Speaking of our behauiour to the scriptures he Antidot euang in Luc. 16. p. 528. saith To the same purpose but more blasphemously Stapleton saith as the Iewes were to beleue Christ so are we simply and in euery thinge to beleue the Church of Rome whether it teacheth truth or errors He fathereth a grosse vntruth vpon Stapleton his words be these Certum est c. It is certayne that the Iewes ought to haue obeâ—ed Christ so far forth as he gaue testimony to the truth but whether he did that or no belonged not to the Iewes to make any doubt of but simply to beleue Wherefore as the Iewes ought to haue beleued Christ so ought we simply to beleue the Churche not verily whether Note these wordes against Mr. Rogers it teacheth true thinges or not but whether that be certayne to vs or not We ought not to doubt but as the father sending Christ coÌ„maunding him to be heard so Christ sending his church and commaunding that to be heard hath by his wisdom disposed that without all daunger of errour as well the Churche should be heard of vs as Christ of the Iewes True therefore it is not that Stapleton saith we are simply and in euery thinge to beleue the Church whether it teacheth truth or errors for he affirmeth the contrary and his words contayne not any impious or absurd doctrine though Mr. Rogers by ouerlashing and not reciting his wordes truly would make him to speake both impiously and falsely Pag. 49. He taxeth vs for teachinge free will and these words he citeth as out of the Councell of Trent Man Ses 6. cap. 1. hath free will to performe euen spirituall and heauenly thinges VVhat error can this be when straight after Mr. Rogers setteth downe this proposition Man may performe and do good works when he is preuented by the grace of Christ and renued by the Holy Ghost But he will say that the Councell of Trent teacheth that good workes may be done without the grace of Christ and therefore he citeth this doctrine of ours as erroneous and contrary to a former proposition of his which is this Man can not do any good worke that good is and godly being not yet regenerate But herein he doth slaunder the Councell of Trent In the very place by him quoted it rather hath the contrary and in the first Canon of that Session most plainely which is this Yfany shall say that a man is iustified before Ses 6. can 1. God by his workes which are done either by the force of humane nature or the doctrine of the lawe without diuine grace by Iesus Christ be he accursed Iudge nowe gentle Reader whether Mr. Rogers hath dealt truly with vs and the Councell of Trent or
auncient fathers yea to their Synode of nine and thirty articles vpon which he maketh his commemary and that which were moste pitty of all both this and other bookes of his owne may claime interest to the same title Lastly doth not the congregation of England publikely reade both soble and Iudith in their Church seruice in the same ranke and order with the other scriptures and yet with Mr. Rogers they be the bookes of foolishe men verily in this pointe he seemeth to be one of the disciplinarian fraternity Pap. 121. He citeth Eckius for houlding that not only veniall synnes but mortall also are purged after this life He slaundereth that learned man he teacheth no such thinge for then it would followe that all men should finally be saued It may be that he saith the temporvll payne due to mortall synne after the eternall is forgiuen is purged after this life of mortall synne it self he speaketh not and I doe without all feare accuse him of an vntruth though for lacke of the booke I can not pervse the place he alleadgeth so learned was the man knowne and so sounde in religion In the same page he abuseth Durandus affirminge him to thinke that the soules in Purgatory haue rest som tymes vpon Sundayes and Holy daies In the place by him quoted de officio mortuorum lib. 7. no such thing is founde Pag. 124. He chargeth vs moste vntruly to hold that repentance is not of necessity vnto the saluatiō of mā For without the same a Popishe pardon quoth he may serue A great vntruth for a pardon profiteth not any man but such as is in the state of Gods grace which presupposeth pennance or repentance No Catholike author he noteth that teacheth any such doctrine no maruail for none can be named Thus is a gener all vntruth receiued amongest them and theresore it should seme that they haue obtayned some pardon for that purpose to imitate their phrase of speakinge Pag. 158. He chargeth vs to abuse the sacrament of Baptisem So haue the Papists saith he baptized both Bels and Babels Before he noted it in vs as an error that we teach the Sacraments to conferre grace ex opere operato But I hope he is not so grosse as to imagin that we should suppose that either Bels or Babels be capable of grace The Sacramet of baptisme is only with vs giuen to reasonable creatures and though bels for babels we leaue to him for his recreation and other thinges be hallowed with holy water and other praiers and haue sometyme a name giuen them by reason whereof they are said by the common people to be baptized or Christened in an improper and metaphoricall sense yet none whom malice possesseth not will either say or thinke that they be truly and properly baptized when as the necessary and formall words of Baptisme viz I baptise thee in the name of the Father and of the Sonne and of the Holy Ghost are not vsed It would better become Mr. Rogers grauity to dispute formally like a diuine then to cauill vpon the improper speache of the vulgar people like a wranglinge Sophister Pag 159. speaking of the Eucharist he chargeth vs most falsely to vse it magically as a salue against bodily sickenes and aduersity citing no author for proffe of so bould and false an assertion Pag. 157. Entreatinge of the Sacrament of Exteme vnction he commeth vpon vs with this false charge The minister thereof vsually is a Priest but may be any other Christian and a little after he affirmeth vs to houlde that a woman may be the minister of that sacrament A most grosse and palpable vntruth jorged as it semeth by him selfe when as he nameth not any other author They are accursed by vs that shall say that the proper minister of Extreme Concil Trid. se◠14. can 4. de extrema vnctione vnction is not only a Priest which sheweth vs to be free from his false imputation Pag. 168. He laboureth to insame vs after this manner Baptisme quoth he serueth for the putting away of Originall synne only and that we teach this doctrine he proueth out of S. Thomas of Aquine whom he quoteth in the margent but in such sort that it seemeth he meant not that we should euer finde it he reserreth vs to his booke De Sac. altar which hath two and thirty longe chapters not specifying any one in particular ensorcinge his Reader by this meanes either to beleue him or to great labour before he can reproue him but this cunninge must not serue his turne I challenge him confidently of an vntruth neuer shall he be able to iustify either out of that booke or any other what he obiecteth against that myrrhour of learninge glorious S. Thomas of Aquine as who teacheth far otherwise as I will by more particular reference nowe declare VVherefore in the 3 part q 69. Artic. 1. third part of his Summe he propoundeth this question Whether by Baptisme all synnes be taken away to which he answeareth affirmatiuely And in the articles followinge he confirmeth the same verity especially in the seauenth VVhere he moueth the question whether the opening of the gare of the kingdome of heauen be an effect of Baptisme which he resolueth in this manner I answer and say that to open the gate of the kingdome of heauen is to remoue the impediment by which one is hindered to enter into the kingdome of heauen and this impediment is synne and the punnishement due to synne but before it was proued that by Baptisme all synne and all punnishement due to synne is taken awaye whereof it followeth that the openinge of the gate of the kingdome of heauen is the effect of Baptisme Let Mr. Rogers now go and tell such as will beleue him that S. thomas taught Baptisme to take away Originall sinne only Pag. 169. and 170. He accuseth vs as though we taught Baptisme giuen to infants by Protestant ministers not to be lawfull An vntruth as he may learne out of the Councell Ses. 7. Can. 4. de Bapt. of Trent where this Canon is deliuered Yf any shall say that Baptisme which is giuen of Heretikes in the name of the father and the some the Holy Ghost with intention to do that which the Church doth not to be true Baptisme be he accursed But saith he in France and Flanders the contrary hath bene practised for prosse whereof he sendeth vs to an other place of his booke where no such thinge is founde and neuer shall he showe vs to teach that any Baptised by Protestants with due matter forme and intention ought to be baptised againe Pag 183. Christ hath satisfied quoth he and was offered only for Originall synne an error of Thomas Aquinas Nay rather it is a most shamelesse vntruth of Thomas Rogers no place doth he quote and no marqaile when he knoweth not where to finde it Is this the fidelity this the sincerity conscience of the pretended preacher of the
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
to imploy his tyme so badly as with the touch of his creditt and perill of his owne soule to retale the vntruths of such grosse merchants In his fourth page thus he writeth Yea Arias Montanus a chief Papist in his Hebrew bible writeth in the forefromt and principall leaf of the booke There are added saith he in this edition the bookes written in Greeke which the Catholike Church following the Canon of the Hebrewes reckoneth amongest the Apocrypha The true sence of Arias Montanus words is corrupted either by Mr. Vdall or some other from whom he had them by foysting in diuers of their owne That learned man in the edition of the Antuerpiae ex osficina Christoph Plant. 1584. Hebrue Bible with the latin interlineall interpretation in the title page saith There are adioyned to this edition the bookes written in Greeke which are called Apocrypha He saith not they be Apocrypha but that they are so called by some that is the Iewes who exclude them from their Hebrue Canon which he had there sett◠forth That other addition viz which the Catholike Church following the Canon of the Hebrues reckoneth amongest the Apocrypha vpon which the force of his charge dependeth are not in Arias Montanus where Mr. Vdall had them himself best knoweth In fift page he writeth thus The Councell of Laodicea assured by a generall Councell in Trullo did sett downe the same Canon of the script urs Can. 59. which both the old Church had and our Church houldeth and commaundeth Ne aliqui c. that none besides be read and receiued in to authority How many things of note are comprised in these fewe lines against Mr. Vdall First he seemeth greatly to reuerence these two Councels which yet is but a copy of his countenance to delude the ignorant Reader for I doe not thinke that he will stande either to the one or the other though content he is to presse vs with their authority For example the Councell of Loadicea commaundeth Chrisme to be receiued after Can. 48. Can. 50. Baptisme and that the fast of lent be obserued neither of which I am sure pleaseth Mr. Vdall Likewise the Councell of Constantinople holden in Trullo alloweth of images and their veneration when it calleth them imagines venerabiles venerable images which I make no doubt nothing pleaseth his tast The same Councell forbiddeth Can 82. Can. 6. Can. 58. Bishoppes Priests Deacons and Subdeacons to marry wiues after taking of Orders and commaundeth Bishoppes not to dwell with their wiues which they marryed before they entered into the higher Orders of the Clergy which seuerity of theirs must vtterly dislike him as being in his opinion contrary to the word of God Secondly this Councell of Constantinople in Trullo is of no authority as in which the Pope neither by him self nor by his Legates was present and Pope Sergius who then liued Lib. de sex aetatibus in Iustiniano did disanulle that erraticall Synode as venerable Bede writetht with what conscience then can Mr. Vdal call that agenerall Councell and vrge the authority thereof as authenticall when as not only we but also the Protestants vtterly reiect it albeit in this point we for our parts see no cause to refuse it Thirdly true it is not that the Councell of Laodicea setteth downe the same Canon of the scriptures which the Church of England alloweth for the Apocalypse or Reuelation of S. Iohn is omitted Fourthly this Councell forbiddeth the readinge of others not there expressed yet the Church of England readeth the histories of Iudith and Toby in their publike assemblies which Mr. Vdall I suppose will hardly shewe howe it agreeth with the decree of that Councell Fiftly he hath corrupted the Councell by addinge somwhatof his owne for these words and receiued into authority be not there found VVould any euer haue thought that so many things could haue bene notedagainst him in so small a sentence If Mr. Vdall hath viewed the Originall hardly can he be excused from malice yf he hath not let him beshrewe their fingers vpon whose creditt he committed them to writinge In the same fift page he maketh vs to allowe the fourth booke of Esdras most vntruly and that contrary to his owne knowledge when as in the second page he confesseth that we account both the third and fourth of Esdras for Apocrypha Page 51. To eneruat the force of generall Councels thus he writeth Bellarmine reiecteth wholy seauen generall Lib. 1. de Concil cap. 6. and not lib. 10. cap. 60. as Mr. Vdal quoteth it Councels That learned Prelate is iniuriousoy intreated for who would not thinke that Mr. Vdall spake of lawfull and true generall Councels as though such were reiected by Bellarmine which is nothing so for he speaketh of certaine detestable conuenticles assembled by the Arrians and other like perfidious heretikes which they called generall Primum generale c. The first general Councell saith Bellarmine in the opinion of the Arrians which is reiected is the Councell of Antioch c. Ys these be detested by Protestants also for vnlawfull and wicked why is Cardinall Bellarmine singled out as though he alone refused them or the matter so cunningly deliuered as though they were reuerenced by Mr. Vdall and Protestants for lawfull generall Councels This is not to deale sincerly and to seeke truth with a pure and vpright heart vnlesse he be so carelesse as to receiue all vpon the report of others which yet can not wholy be excused Thus much shall serue at this tyme for by Gods asistance I intend hereafter more to lay open the manifould maladies of his treatise and to shewe with what weake engines he laboureth to vndermine the impregnable grounds of the Catholike Churche God graunte that the happy newes of his conuersion may crosse these my designements wherof I see no cause to dispaire if truly zeale of religion and desire of saluation which so much he would seme to thirst after hath embouldened him being a lay man to launch into the depth of these mysticall matters Let him not rely too much vnto those from whō he receiueth the substāce of that he writeth least together with the losse of his reputation he incurre also the daunger of eternall damnation and yf vpon this small warning he findeth himself to haue bene deceiued wisdom would he should more carefully looke how he trusteth where he hath bene abused with greater diligence both to examine his owne writers and also to reade our namely Cardinall Bellarmine where he shall finde the most of his obiections answeared as the Catholique author of that letter which he hath putte downe in his booke truly enformeth him To which that giueth no satisfaction alleadged by Mr. Vdall for answeare to witt that Bellarmins reasons are by the learned of his side sufficiently handled and replied vnto when as the most of the arguments in his booke be answeared by Bellarmine and nothinge doe I finde brought by Mr.
the decree were otherwise where I wish the reader to obserue with me these two points seriously Frist that the Pope coulde not and therefore did not alleadge any better reason sor his vsurped and falsely pretended supremacy then the authority and decree of that famous Councell of Nice Secondly that the Pope Celestine falsified the canon and decree of the Councell so to gayne credit and authority to himselfe if it might be THE ANSWERE TO the first of these two points I answere that there was no question betwixt them whether the Popes iurisdiction did extende into Afsrike or no or whether appeals in rigor might not be made to Rome but whether it were a thinge coÌ„uenient for on the one side not to allowe appeales seemeth to giue occasion to Metropolitanes and Bishops to oppresse their subiects and on to the coÌ„trary to allowe appeales seemeth the next way to make endlesse quarells often to vexe Bishoppes without all cause of which inconuenience and great trouble of the church holy men haue complained This doubtfull pointe then was defined by the Councell of Nice or Sardica which declared that it was expedient for Priestes to appeale from their Bishoppes vnto a prouinciall Councell and for Bishoppes to appeale vnto Rome For that it was lawfull and vsuall before the tyme of this Councel to appeale vnto Rome is euident out of S. Cyprian who reporteth how Fortunatus and Felix deposed by himselfe appealed vnto Cornelius Bishope of Rome Lib. 1. ep 3. And one Basilides deposed in Spaine appealed to Pope Stephen as the same S. Ciprian recounteth Not to speake of Marcion that auncient heretike Lib. 1. ep 4. who excoÌ„municated of his Bishope in Pontus came to Rome for absolution as Epiphanius relateth and Heres 42. therefore Pope Leo calleth it an auncient custome to appeale vnto Rome This was the cause why Epist. 89. the Bishoppe of Rome vrged especially the decree of the Nicene councell to shewe that it was not only lawfull but also very expedieÌ„t sor albeit the Affricane Bishoppes desired that Appeales might not easily be admitted for the great iniury to iustice vaine protraction of sutes which they dayly perceiued to followe thereof yet knowing full well that they coulde not forbid such appeales of them selues they humbly made petition to the Pope for more moderation therein In their epistle which they wrote to Pope Celestinus these be their wordes The office of dutifull salutation premised wee earnestly beseech you that hereafter you woulde not easily giue audience to such as come from hence Had they bene of Bels minde they woulde neuer haue vsed any deprecatory petition but haue roundly and readily told him that he had no authority to admit any appeales neither was his iurisdiction ouer them and therefore that they did owe him no obedience or subiection But farre were they from any such conceipt as being not ignorant of his iurisdiction ouer them according to which beliefe they proceeded in like manner For which cause the same verie Bishops of Affrica when this matter of Appeales and the Nicene councell was one foote and Pope Sozimus had sent vnto their councell three legates wrote vnto Bope Bonifacius the Successour of Sozimus in this maner Because it hath pleased our Lord concerning such thinges as our holy hrethren haue handled with vs Faustinus our fellow Bishop and Philippe and Asellus our fellowe Priests that our humilitye can not write vnto Sozimus a Bishop of blessed memory from whom they brought both precepts and letters but to your veneration who by Gods ordinance are succeded in his place we ought briesely to insinuate those thinges which by the agreement of both parts were determined in which we stayed indeede without breach of charity but not without great altercation in which wordes making relation of their Acts to Pope Bonifacius and testifinge that they had receiued precepts or commandements from his predecessor Pope Sozimus what do they els but acknowledge their obedience and subiection to the Apostolicke sea Beside not longe after this Councell â—pist 87. Pope Leo writinge to the Bishops of Mauritania in Affrike saith that he restored the communion to Bishop Lupicinus because he appealed to him out of Affrike and likewise that he sent vnto them for his legate Bishop Potentius who shoulde in his steade haue care of the affaires of Affrike All which abundantly testify both the authority of the Bishop of Rome in Affrica and that appeales were made to him and also that the Affricane fathers denied not this though for the reason before alleadged they desired more moderation therein to be vsed And albeit S. Augustine was one of these Bishops and so his voyce passed in the common letters with others yet because Bell doth here so magnify him as though he had bene a mighty enemy to the Popes supremacy I will in particular shewe out of that venerable and learned father what reuerence subiection and dutifull respect he carried to the Pope contenting my selfe only with that which hee writeth of this very pointe or of the three Popes in whose tymes this matter of appeales was handled and some of which the minister very bodly yf not some-what saucily but out of all question most falsly pronounceth to haue corrupted the Nicene canons This holy father writinge most plainly how him selfe and other Bishops came to Cesarea by the commaundement of Sozimus what doth he but clerely proclaime his primacy ouer Affrica The same Augustine was most Epist 157. subiect and deare to Pope Bonifacius as we learne out of the beginninge of his first booke against the two epistles of the Pelagians directed to the same Bonifacius The same Augustine writing to Pope Celestinus referreth the cause of a certayne Africane Epist 221. Bishop to him after this manner O holy Pope most blessed Lorde venerable for piety and with dutifull charity to be receiued labour together with vs and commaunde all thinges which are sent to be recited vnto thee and on the contrary Pope Celestinus doth highly commende S. Augustine Epist. ad Gallos as one that had alwayes remayned in the communion of the Romaine church and had bene reputed alwayes of him selfe his predecessours for a great Doctor Out of that which hath bene saide the ministers first doubt is solued why the Pope rather alleadged the decrees of the Nicene Councel then any other prooffe out of the Gospell because as I said the question was not about his supremacy in generall as Bell cuningly or malitiously maketh it but of Appeales which though it be a thinge consectary to his supreame iurisdiction yet for the reasons before mentioned som doubt might be made about the exercise thereof for the satisfying of which no better resolution coulde be deuised then of a generall Councell The good reader also can not but sufficiently gather out of the premises an answere to the second question to witt that neither Celestinus the Pope nor any of his predecessors
doe encounter vs euery where teaching playnely and perspicuously some synnes to be veniall To name one or two before the late tyme he for the confusion of the minister The Councell of Trent confirmed by pius the fourth and so in orderly reckoning before Pius the fift hath these words Albeit in this mort all life holy and sess 6. cap. 11. iust men doe fall somtymes at least into light and dayly synnes which are also called veniall yet they cease not for all that to be iust for that saying of iust men is humble and true forgiue vs our debts Glorious S. Augustin teacheth the same doctrine in diuers places one I will cite in which he hath the very name Aly quoth he can not therefore In Enthi rid cap. 22. be sometime commended because we do sometymely to saue others wherfore it is a synne but veniall which beneuolence doth excuse But there is no better way to coole the heate of this challenger then to cause his brother Perkins to lette him bloud How doth he like In his Problem verbo Peccatuâ—â— veniale pag. 74. these words of his A veniall sinne that is beside the lawe not against the lawe of God and that which of his owne nature bindeth only to the guilt of tempor all payne was not knowen to the fathers at least for seuene hundred yeeres after Christ after ward began openly to be taught and defended This Minister dealeth very niggardly with vs yet very bountyfully to proue Bell alyer for none I think will beleue him saying that we denyed all synnes to bemortal for a thowsand fiue hundred yeeres when as our mortall enymy confesseth that veniall synnes were taught and defended nine hundred yeares agoe This being so may not I farre more truly treading in his steppes cry out and say O sweet Iesus that any Protestantâ— should be so bewitched as to giue credit to suchâ— creature that hath Apostated from his Priesthooâ— and showen a faire paire of heeles to the congregation on giuen ouer so to shamelesse lyinge that no cloake of defence can be founde to shrowd him nay when the case is so cleere that his owne brother doth depose against him or that they shold be so inueigled by him or others as to thinck our religion to be newe which was planted in our deere Catholike religion planted in Englaud a thowsand yeaâ—â—s agoe countrey a thowsande years agoe by S. Gregory as all our Chronicles and auncient monuments testify and the ruines of many Abbies do cry out and lamentably proclaime and which that holy Pope receiued from S. Peter by the current of his blessed predecessours or so much as once dreame that Pro testantisme can be the old faith which licentious Luther not long since began neither the name being The beginninge of the ProtestaÌ„tes religiâ—n euer heard of before nor any of that profession knowne then in the whole world nor for many ages before as their silence being therein vrged maketh them to confesse and neuer indede as we most constantly defend and can easyly by ineuitable demonstrations conuince and proue and whose doctrine so litle pleaseth our English Protestants Luthera religion detested of English Protestanteâ— namely about the reall presence that drawe cutts they will one parte can not be excused from heesy and for that crime be in daunger of euerlasting damnation Bels VIII Chapter Of the Popes faithe THE XXXI VNTRVTH BEfore I come to his vntruths I will speake a litle of the entraunce of his chapter in which he that hath chaunged diuers fayths will needes dispute of the Popes faith and he beginneth in his coffing grauity after this manner VVisdome with the whole troupe of vertues were needesull for him that should dispute of the holy fathers faith or power Very well we penetrate his meaning neither wisdom nor any vertues be needefull for such a one what then it followeth I therfore post deosculationempedum humbly pray to be heard in defence of truth wherein I will desire no more of his Holynes but that only he will graunt me so much to be true as I shall proue to be true by thetestimony of the best learned Popishe writers Note good reader the profouÌ„d wisdom of the Minister because neither wisdom nor vertue is requisite for one to dispute of the Popes faith power therfore he will take the matter in haÌ„d Indeede were it graunted that none but so qualyfied as he describeth were to intreate of the Popes faith power all voices I thinke would go cleare both of his side and ours that he were the most meete to intreate of that subiect Of his gracelesse gyrninge at the kissing of the Popes feece I haue in the Fore-runner said so much that in his pamphlette called the Popes Funerall the pretended answeare of the Forerunner not knowing what reply to make he smoothly ouer slipped that point as I haue noted in the Dolefull knell and yet still he hath Pag. 247. it by the end so much the conceipt doth please his hart Agame also he is flinging at the title of his Holynes but of that I haue spoken sufficiently beforeâ— His smaller vntruths I do not meane shall here make tale as where he fathereth a certaine booke vpon the Seminary Priests and yet a fewe lines after saith that the booke was written by Watson in the name of all the rest whether Watson faith so or no I little know neuer seing my self any such booke of his but one thinge am I most sure of that most false it is that any such booke was sett out by the Seminary Priestes or that they gaue consent to any such book seing very fewe Seminary Priests or none at all as I verily thincke can be named that liked of that his proceeding as I haue handled abundantly in the Dolefull knell where the good reader Pag. 36. 37. c. may finde what little creditte is to be giuen to Watsons infamous workes which so oftern and sosolemnly this Minister alleadgeth Now to examin that which followeth Bell proceeding forward collecteth out of the said Watsons bookes in this formall manner First therefore if we meane to wringe any truth out of the Popes nose we must haue recourse to his Holines at such tyme as he is sober and not when he is furious least he becom starke mad and forget the knowledge of the truthe as though Watson had said that the Pope is some tyme sober and sometyme furious he doth much wrong him for his words reported by Bell him self in this very chapter contayne no such thinge only he saith that as the prudent Greeke appealed from Alexander furious to Alexander sober so may the seculars notwith standing any decree sette downe by his Holines by wrong information appeale euen from the Pope as Clemens vnto his Hohnes as Peter he speaketh of Alexander surious and sober and not of the Pope Bell she weth small conscience in belyinge the dead and laying more faultes vpon him
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
is a fundamentall point of religion Yf our Sauiour Chrisâ— constituting Simon head of the Church chaunged his name and called him Peter what inconuenience Ioan. 1. v. 42. Math. 16. v. 18. or absurdity is it that the Pope assumpted to that dignity should imitate the same and make choice of some one of his predecessors names thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ Bell himself did but Apostate from his religion and Priesthood and he had straight a newe name M. Thomson for sooth the Queenes pensioner and yet is he carping and cauillinge at chaunginge of names vpon far better grounde and reason Bels XXII Chapter Of the Paschall torche THis chapter of his is directed against the auncient and laudable ceremony of the Pasâ—chall torch into which vpon Easter eue be inserted fiue hallowed graines of frankincense crosse-wise to signify vnto good people how our Sauiour Christ at that tyme rose from death with his fiue wounds and appeared sundry tymes for representation whereof it is lighted at certaine tymes and vpon Ascension day at the Gospell after the Ascension of our Sauiour into heauen is readd that taper is put forth and not any more vsed What is there in this ceremony that may offend any that loue Christ and desire to remember the benefits which he hath bestowed vpon vs But it was inuented first saith Bell by Pope Sozimuâ— almost twelue hundred years agoe what then the more auncient it be the more venerable also it is and therefore little doth it become his ministershippe so lightly to contemne it especially himself graunting as hath bene said that the Church hath power to ordaine ceremonies and being himself a member of that congregation which had the first beginninge more then a thousand years after Bels XXIII Chapter Of the Popish Pax and mysteries thereof IN this chapter he is out of charity and all peace with the ceremony of the Pax giuen in Masse a little before the sacred communion both to signify and also to putte good people in minde that none ought to approache vnto that heauenly banquett but with peace of mind and charity towards God and their neighbour which ceremony as it is holy and good so haue I heard it much liked of some Protestants The institution thereof Bell referreth vnto Pope Innocentius the first who liued according to his owne account in this place twelue hundred years agoe and therefore the more to be esteemed But the principall thing that disgusteth the minister is for that the Pax is not giuen in a Masse for the dead the reason whereof as he saith Durandus assigneth for that Lib. 4. cap. 53. the dead are not nowe in the troubles of this world but rest hence forth in the Lord. At which reason as ridiculous the ridiculous minister maketh himself much sport For if the with holdinge of the Pax quoth he doth signify their rest in the Lord then doubtlesse is the Masse idolatricall which is offered for their purgation Againe if the soules be in Purgatory and so stand in neede of the Masse then is their ceremony false and phantasticall which signifieth them to be at rest To this fearfull and horned argument of his I answear that the Soules in Purgatory be in muâ—uall peace and charity one with an other and without all fear of falling from that happy state and this signifieth the withoulding of the Pax or kisse of peace in a masse for the dead yet are they not in rest from those torments which the iustice of God inflicteth vpon them for their former synnes and so we pray for their rest in this kinde and offer vp the sacred hoast for their purgation and release from those paines What is now become of his dilemmaticall argument the hornes haue missed vs and be runne into his owne sides The rest of his chapter is the degorging of his malice against religioê° men not worth the answearing Some thinge notwithstanding he may heare hereafter if God send life and meanes Bels XXIIII Chapter Of the Popes Bulles HEre he talketh of the Popes Buls which as he saith began to be sealed with leade in the yeare seauen hundred seauenty two is not this a waighty point of diuinity meete for such a Rabbin as Bell and what if they had neuer bene so sealed with leade at all but with waxe only The poore man lacketh matter when he maketh his wittes to worke vpon so meane a subiect Bels XXV Chapter Of the Popish Agnus Dei. THE LII VNTRVTH HIs fiue and twentyth chapter talketh much against Agnus Dei though he confesseth that he can not finde out their originall which is noâ— smal maruail for in his Suruey he promised liuely Suruey â—pis Dedicat to discouer when where and by whom and vpon what occasion all Popishe errors heresies and superstitions hauâ— crept into the Church and yet in the same booke he intreated of Agnus Dei from whence he hath borrowed Suruey pag. 492. what here he writeth but telleth not when nor by whom nor vpon what occasion they crept into the Church and in this place although he graunteth franckly that he is ignorante of the first author yet he affirmeth confidently that they began of late yeares The Church of God quoth he was aboue a thousand two hundred yeares without the vse or knowledge of this Agnus Dei. And he noteth the tyme in the margent of the first beginning thereof thus Ann. Dom. 1247. that is in the year of Christ a thousand two hundred fourty and seauen and his followers if any he hath may securely beleue him for though he neither proueth what he saith and beside confesseth that he readeth not who was the author yet he assureth all his good people that they be of no greater antiquity then he affirmeth Where he had it or howe he knoweth so much that â—â—ttle importeth they must captiuate their vnâ—erstandinge and thinke that he may haue reaâ—â—n for what he saith though none of them can â—â—e it Thus Bell like an other Pythagoras may preache â—â— his owne disciples but he must giue vs leaue to â—â—kamin his Ministership where he founde this â—â—octrine which here he deliuereth Verily â—ood reader no where els but in his owne â—inge storehouse A shamelesse vntruth it is â—nd contrary to the knowledge of his owne concience For the booke of the Sodality which â—e quoteth twice in this chapter not only brinâ—ech very good reason to shewe that it is passing Lib. 4. cap. 13. â—uncient as instituted in the first springe of Chriâ—tian religion but also in particular noteth how Pope Leo the third about eight hundred yeares â—goe bestowed an Agnus Dei vpon the Emperour Charles the great The auncient booke also called Ordo Romanus â—he author whereof that did gather it together Baronius affirmeth the more constant opinion to Tomo 8. anno Christi 693. â—e that it was Gelasius the Pope who liued about â—n eleauen
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