vniustly when alas he had other wise too many Againe Watson speaketh of matters of fact wherein the Pope may by wronge information be deceiued not of questions of fayth as the Minister cunningly insinuateth if not plainely affirmeth wherein Watson would neuer haue admitted that the Pope might be deceiued and so the foundation of all his cauilling against the Pope as a priuate or publicke person falleth to ground as shall straight more clerely appeare His rusticall immodesty and childishe scoffinge at the Popes nose little becometh the grauity of his ministership and as I think little contenteth his best fauourits but he that is ledde vp and downe by the nose like a Buffalo by the Prince of this world must to gratify his master imploy his rayling talent according to his blacke inspiratioÌ„ God giue him true pennance for these and many more like synnes least fruitles penaÌ„ce in the next world be the reward of such monsterous wickednes Not long after he hath these words For first it is a constant maxime quoth he that the Pope and none but the Pope must iudge in all controuersyes of fayth and doctrine Nay it is rather a most constant Maxime that Bell seldom writeth any thing that is true false it is that the Pope and none but the Pope is the iudge in all matters of fayth and doctrine for a generall Councell also is iudge yea and by the opinion of many learned diuines the Pope iudginge alone without a generall Councell may erre as shall straight appeare and that out of Bell him self THE XXXII VNTRVTH THe next vntruth is contayned in these words That their Pope can not erre in faith iudicially is this day with Papists an article of their faith An vntruth I say it is for though the more common and better opinion be that the Pope in his iudiciall and definitiue sentence can not erre in faith yet false it is that this is an article of faythe when as many diuines both haue and do hould the contrary To proue which thinge I neede no better witnes then Bell him self whose great grace it is to say that in one place which he denieth in an other making the winde to blowe as serueth best for the trafficke of such a marchant In his motiues he setteth downe this conclusion Pag. 47. Not only the Pope as Pope may erre in his publike decrees when he alone defineth matters of fayth or manners but also when he so defineth with a prouinciall Romishe Councell This conclusion is certayne and vndoubtedly true euen by the testimony of best learned Papists and because Bellarminus doth not deny this to be so I willalleage his words which be these Secunda opinio est c. The second opinion is that the Lib. 4. de Roman Pont. cap. 2. Pope euen as Pope may be an heretike and teach heresy if he define without a generall Councell and that this in very deede hath chaunced so This opinion doth Nilus followe and defend in his booke against the Popes primacye the same opinion haue some of the vniuersity of Paris follouced as Gerson and Almain in their bookes of the churches power and of their opinion also are Alphonsus and Adrian who all do not ascribe the infallibillity of iudgement to the Pope but to the church or to a generall Councell only in all matters of fayth Out of these words of his I inferre first that he trippeth when he sayeth that their Pope can not erre in matters of faithe iudicially is this day with the Papists an article of their faith for here he confesseth the contrary I deduce secondly that he grossely contradicteth himself affirming that in one place which he denieth in an other I gather thirdly that he ouer-reached as I noted before when he affirmed that we make none but the Pope iudge of all controuersies for generally all Catholicks make a Councell with the Pope also the iudge and some as hath nowe been said in no case make the Pope alone the iudge but iointly with a generall Councell THE XXIIII VNTRVTH AN other followeth immediately in the next words in which he will needes proue cut of Sotê° that it is this day an article of faith that the Pope can not erre iudicially That their Pope quoth he can not erre in fayth iudicially it is this day witâ— Papists an article of their faith the famous Papist Dominicus Soto shall be the spokes man for the rest alber saith he the Pope as Pope can not erre that is to say can not sett down any errour as an article of fayth because the holy Ghost will not permitte that neuerthelesse as he is a priuat person so he may erre euen in fayth as he may do other synne These words of Soto proue very well that the Pope as Pope could not erre which the moste an best diuines doe also maintayne but no worde on syllable hath he that this is an articl of faith which was the pointe that Bell should haue proued and for which he pretended to cite his words but in them no suche thinge appeareth and therfore the minister doth knowe what followeth THE XXXIIII VNTRVTH IN the words ensuing straight after he runneth vpon this doctrine taught by Soto and generally houlden of Catholickes vz that the Pope can not erre in fayth and confidently auoucheth that it was neuer heard of till of late daies his wordes be Lib. 2. Doctrina lis fidei cap. 47. 48. Lib. 2. Summe cap. 109. c. these This only will I say that this Popishe article the Pope can not erre in faith was neuer heard of in Christs Churche for the space of a thowsande fiue hundred yeares A gallante vntruth worthy of the reformed minister Thomas waldensis was longe before that time as also Turrecremata both which hould that the Pope can not erre in fayth and not only late writers but the auncient fathers haue taught the same doctrine reying them selues vpon the promise and words of our Sauiour in the Gospell to name two or three S. Augustin Numerate sacerdotes c. Number the Priests In psal contr partem Donati saith he yea euen from the very seat of Peter in that order of fathers see who succeeded whom that is the rocke which the proude gates of hell do not ouercom S. Cirill mentioned by S. Thomas Aquinas speakinge of that promise In Catena of Christe Math. 16. hath these words According to this promise the Apostolicall Church of Peter remayneth pure from all deceipt and hereticall circumuention Innocentius the third He vnderstandeth saith this holy and learned Epist ad episc Arelatens Pope that the greater causes of the Churche specially such as he about articles of faith are to be referred to the see of Peter that knoweth how our Lord prayd for him that his fayth might not fayle And to be short his deere brother Perkins once Verbo Primatus num 17. more shall testify against him The Pope saith he hath not infallible iudgement determinatiue so all haue taught yea the Papists them selues for fower hundred yeares insinuating sufficiently that after that tyme it was taught which though it be an vntruth seing it
denance with as many challenges as will stand between Charing Crosse and Chester and as many dares as will reache from Darby to Darington These these dolefull newes haue cast him into such dumps that he hath small list to heare either of disputation or any indifferent Conference and therefore though he writeth still and vseth that as a poore proppe to vphould his fallinge reputation least the infamy of cowardize and dastâ—rdly feare with no small desgrace to theire cause should suddainly seaze vpon him yet the tickling stringe and mountinge Minekin of brauinge and challenging is not once touched that kinde of descâ—nie is now out of date He is no true friend of his that will so much as mention any such matter If this be not the cause what is the reason that he which was so furious before like a little lion is now become so gentle like a tame cosset Be it that his haughty and insolent maner of crakinge vpon better adiâ—ise of friends disliked him yet should he in temperat and modest sort still haue prosecuted his former quarrell for the creditt of their gospell and reputation of his learninge which in the opinion of his dependants is very great and in his owne incomparable and accepted of the offer of S. R. and vtterly confounded him in disputation for he nothing doubteth or at least in former tymes hath not yf his wordes did truly deliuer his meaning but that such an act would tend to the glory of God to the seruice of his Soueraigne the honour of his countrey the edification of his auditors and the comfort of his owne soule as in his Motiues he speaketh or if disputation Pag. 36. liketh him not why hath he not procured a Safeconduct for such an indifferent Conference for the due triall and examination of the authorities alleadged in his bookes as passed in Fraunce betwixt the reuerend Bishoppe of Eureux and now Cardinall and the Lord of Plessi Marlie for if that sincerity be vsed which he often protesteth what readyer way could he haue wished either for the procuringe to himself eternal renowme and vnspeakable creditt to his cause or euerlasting shame to me and thereby some disgrace to Catholike religion Seing then he is now so mute that before was so tonguy now so dead that before was so liuely can any other true cause thereof be assigned then that his owne conscience not ignorant of his bad quarrell and priuy to so many corrupt citations as be founde in his bookes maketh him willing after so great expectation moued in mens mindes to shift his haÌ„ds from any such busines slily to steale away as though EnglaÌ„ds Ioye were againe in actinge Or yf the humour of self love doth so dazele his eies that he can not yet see into what dangerous straigtes by his many manifest vntruthes he hath brought the reputation of the congregation and so would for his owne part still venture forward VVhat can be thought otherwise of any that penetrate into the matter as they ought but that superior authority hath commaunded the clapper to silence for his foolishe and daÌ„gerous iangling But he that hath hetherto behaued himself in such insolent and dominiringe manner odious to God and the world must not thus passe away wherefore I giue him once again to vnderstand that we expect the Safeconduct which he hath so often spoken of this we require vrge and exact at his hands wherein if he fayle well may his followers saye Farewell fidelity the glory of the Gospell is ecclipsed shame hath shaken handes with the congregation and no remedy but it must be proclaimed by vs in towne and country that Bell euen the Minister Bell that daringe Doctor that craking challenger that couragious champion that Larum ringer is desperately fled the field not daringe to indure the encounter of his auersaries and hath left all the fraternity egregiously cousined abused and gulled or els which turneth as much to his perpetuall infamy and disgrace that his mouth is musseled by authority for hauing spoken more then be can with his owne honesty or reputation to the common cause defend and maintayne VVherefore what remayneth but that hauing runge his Dolefull knell and left him speacheles and ready to giue vp his last gaspe and hauing also prouided here a winding sheet for the shrow dinge of his carcasse but that I should with what conuenient speed I can make reddy his Blacke Buriall that he may according to his deserts be interred to the perpetuall ignominy of his name and euerlasting confusion of the congregation Before I ende I can not gentle Reader but say somthinge concerning a booke that came lately to my handes of one Thomas Rogers which as it is a commentary vpon nine and thirtie articles contayning the faith and religion professed in England and concordably agreed vpon as he saith by the reuerend Bishoppes and cleargy at two seuerall Conuocations so is it graced with this Embleme Perused and by the lawfull authority of the Church of England allowed to be publique In this booke proceeding from so graue a man as he insinuateth himself to be from the chaplin to the principall of their cleargy intreating of so waighty and important a subiect as the Synodicall decrees of their church and commended to the world in such singular and speciall manner what can of reason be expected but that the truth should sincerely be sett forth without all suspition of cunninge conueyance all feare of sinister relation or any scruple or doubt of hatefull corruption seing the stayne of such crymes should not only touch Mr. Rogers but redound also as it were to the infamy of the whole body of their cleargy and religion For any yea of meane insight may soone make this discourse that if the religion of England were sounde and ours false and abominable no indirect proceding needed or woulde be practised either to the aduancinge of their owne or depressing of ours and contrarywise if corrupt courses be made the buckler to defend themselues and the weapon to offend vs what can be thought but that there is a flawe in that faith which is by that meanes maintayned and impregnable veritie in our religion which is by such godles shiftes assaulted now whether this be so or no and in that grosse manner as not only those which be of capacity and learninge but euen of the meanest and ignorant sort shall especially in som of them thinke vs to be notoriously abused iniuried remayneth to be hadled VVherefore to runne ouer briefly some fewe vntruths and a little to touch the corrupt dealing of Mr. Rogers as my short tyme shal giue leaue the straight coÌ„fines of a Preface will permitte Pag. 14. He setteth vpon vs in the manner One Mother A. short list of Mr. Rogers vntruthes Iane quoth he is the Sauiour of women a most execrable assertion of Postellus the Iesuit Nay rather it is a most execrable vntruth of Mr. Rogers the Preacher Can
quoth he to doe that which becommeth Christian and royall piety to witt that the foresayd Bishoppe would be obedieÌ„t to the fathers haue regard to peace and not to thinke that it was lawfull for him to ordaine the Bishoppe of Antioch without any example against the decrees of Canons as he presumed which thinge we would not make void for the desire we haue to restore faith preserue peace Lastly writinge to the Empresse Pulcheria about the same argument he vtterly maketh voyd whatsoeuer Anatolius had cunningly caused to be decreed coÌ„cerning the Primacye of Constantinople VVe make Epist 55. voyd quoth he the consent of the Bishopps repugning to the rules of holy Canons established at Nice by the vnited piety of your fayth with vs and by the authoritye of the blessed Apostle Peter doe with our generall definition wholy frustrate and make of no effect Now to return to Bell I say that he ouerreacheth when he enfourmeth his reader that the famous Councell of Chalcedon gaue the Bishope of Constantinople equall authoritye with the Bishop of Rome in all ecclesiastical affaires for it cannot truly be called a decree of the Councel which was not confirmed by the head Should a Parlament in England make ten seuerall acts nine very good and beneficiall to the realme but one cleane opposite to former acts and preiudiciall to the soueraigne dignitye of his Maiestie wherevppon he confirmed the nine but the tenth he did vtterly irritate and make voyde would Bell call that an act of Parlament or could he with out an vntruth so terme it in true and good meaninge most certayne he could not what followeth I leaue to Bels collecting vaine But it may be he will say that the confirmation of the Councell belonged not to the Pope It is not possible that he dare offer it will he make Pope Leo so auncient for time so renoumed for vertue so famous for learning such a simple or arrogant creature as to send his legats to be Presidents of the Councell in his place to write vnto the Empresse how he did make frustrate that decree yf his authoritye had not bene certayne in that behalfe and so made him selfe a laughing stocke to the Empire and the whole world and would the Councell haue admitted of his legates or euer haue made suite to him for the confirmation of their decrees as they did when they wrote to him in this manner And we beseech thee say they honour our iudgment Act. 3. in fine with thy decrees and as we with willinge mindes haue agreed together in good things so thy highnes also would accomplish that for thy children which is conuenient which CeÌ„tur 4. â—ol 551. petition of theirs is also formally recorded by the Lutheranes of Magdeburge The good reader hath also further to note that this pride of Anatolius was so exorbitant that at length he gaue it cleane ouer excusing him selfe to Pope Leo as we reade in the letters of the same Pope which he wrote vnto Anatolius in which after he had giuen order about certayne things in the church of Constantinople an argument of his iurisdiction in that place he cometh to that excuse which Anatolius alleadged in his owne behaulfe for hauing laboured about the primacye of his owne church and writeth thus But as touching that synne Epist. 71. which you committed as you say by the persuasion of others concerninge the encrease of authoritye your charity should more effectually and sincerely haue washed away if that which could not be attempted without your likinge you had not layd only vppon the counsell of the clergie for as offence is committed by giuing of bad counsel so likewise by giuing of badd consent But it is very gratefull to me most derely beloued brother that your charitye professeth that it doth now displease you which ought not then to haue liked you The profession of your charitye and the attestation of the Christian Prince is sufficient for your returne into common grace neyther doth that amendment seeme late which is accompanied with so venerable a witnes Let the desire of vnlawfull authoritie which made dissension be wholy cast away This wâ—â— at that tyme the end of that arrogant presumption but had Bell then liued it seemeth he would haue stoode more to his tackling and neuer haue shewed him selfe so base minded as to haue giuen ouer any title of honour or any wise submitted him selfe to the Pope who now pleadeth so earnestly in defence of that outragious ambition Here also the good reader hath to note that as the minister doth make that the decree of a Councel which as hath bene sayd was non at all so doth he make bold with truth beside a tricke of corruption for no where doe I read in the actes of that Councell that it gaue equall authoritye to the Bishop of Constantinople with the Bishop of Rome in all ecclesiasticall affaires as Bell affirmeth that worde all is foisted in by the malice of his ministership neyther haue they the word authoritye but priuiledges which consisted for as much as I can learne out of those Actes in these two pointes The first was that the Metropolitanes of the dioceses of Pontus Asia and Thrace should only be consecrated and ordained by the Bishops of Constantinople as also such Bishops as liued in the same place amongst barbarous people The second was that Constatinople might haue the second place in dignity next after Rome These I say were the priuiledges which Anatolius desired should be confirmed by the Pope for to thinke that he desired to haue euery wayes superiority and as Bell writeth equall authoritye in all ecclesiasticall affaires with Rome is contrary to all reason and not agreable to the recited words out of the Actes for though Anatolius with others decreed that Constantinople should haue equall priuiledges yea in ecclesiasticall matters yet is that straight limited to the consecration of Merropolitanes and to haue the second place in dignitye as before was sayd and is euident also out of the 15. Action can 28. and out of the 16. Action and lastly out of their relation to the Pope in which they craued his confirmation for there they mention nothinge of equall priuiledges and aduancemeÌ„t in ecclesiasticall causes causes but only speake of consecratinge the Metropolitanes of Asia Pontus and Thrace and of hauing the next place after Rome and yet they affirme that they did there signifye vnto him all the force of the Actes whereof it followeth that other priuiledges or eminencye in ecclesiasticall dignitye was not then desired and surely it were meere madnes to thinke that Anatolius would euery way haue had equall authority in all ecclesiasticall causes as the minister affirmeth seing then we must graunt that he desired iurisdiction in Italie and Rome it selfe nay what were it els but to condemne Anatolius of grosse foolerye in suyng for that superextrauagant grace of the Pope to the iniury of his owne See and dignitie
fine Eusebius sayth vnder colour of that cunningly labouring to bring in Iudaisme as TertulliaÌ„ recordeth And this senteÌ„ce of Victor was afterward approued in the Councell of Nice as is manifest out of Eusebius Lib. 3. de vita Constantini cap. 13. Heres 53. Heres 75. and afterward those that held the Asian error wer accounted heretikes as appeareth in S. Augustin and S. Epiphanius Bels III. obiection THirdly S. Policrates and many Bishopps of Asia did stoutly withstand the same Victor then Bishoppe of Rome in his presumpteous procedings touching Easter THE ANSWERE ANd how many Emperours and Kings as we reade partly in scriptures partly in prophane histories haue bene resisted most disgraciusly entreated and abused by their subiects were they not for all that their superiours yea Iesus Christ him selfe suffered many indignities at the Iewes handes was he not for all that their Creator king and Sauiour His caÌ„nonization of Polycrates rather sheweth his malitious cunninge then any wayes bettereth his cause wherof I haue spoken before and here can not but adioyne as a matter of note that the letters of Polycrates and other to S. Victor in defence of them selues make more for his ecclesiasticall superiority then their disobedient resistance sheweth that he had not authority ouer them when as many haue withstood their lawfull Pastors For why should they haue neded any such Apologeticall letters more to him then to any other Patriarch or Bishop had it not bene for the dignitye of his sea or can it sincke into any mans head that the Asian Bishopps would not haue reprehended his vsurped authoritye had they bene of Bels minde for censuring them that were not subiect to his iurisdiction His terminge S. Victors proceedinges presumpteous sheweth his inueterat malice to that blessed Pope and martyr and beside declareth his folly in condemning him so depelie whom els where he commendeth so highely Bels IIII. obiection SAint Cyprian roundly opposed himselfe against Stephanus then Bishoppe of Rome contemning his decree and deridinge his reasons THE AVNSWERE VVEre not Bell one of Chams coÌ„fraternity he would neuer mention that which turneth to the disgrace of that blessed martyr and nothing toucheth the authoritie of the Pope at all For that S. Cyprian was in an error I dare say Bell will not deny and therfore the more roundly he wrott to the Pope the more is his fault encreased Far was blessed S. Austen from the spirit of this minister who wholy to take away or at least to diminish Epist. 48. ad VinceÌ„â—iam this stayne of S. Cyprian sayth that eyther those writings be none of his in which these things be found as som then saide or else that afterward he repented him of his errour chaunged his opinion though the retractation be not found As for the authoritye of the Pope it doth nothing preiudice that at all for albeit the Pope coÌ„manded that rebaptization should not be practised the pointe of controuersie betwixt them two yet did he not define that questioÌ„ nor pronounce any censure against Cyprian or others of his opinion much lesse was it coÌ„demned by a generall CouÌ„cell which reason also S. Augustin bringeth in his defence and Lib. 1. do Baptism cap. 18. so it was free for him without dauÌ„ger of heresie to persist in his owne opinion especially seing he had on his side a prouincial Councell of fowerscore Bishops as he thought much probability for his part Many good men no question both haue and hereafter may be carried awaye with ignorant zeale to defende an erroneous opinion yet with all subiection to the Pope remayning all wayes with ready minde when they shall see ther error ouerthrown by Apostolicall definition to submitt them selues with all obedience Bels V. obiection FIftly the Apostles at Ierusalem sent Peter and Iohn to confirme the faythfull in Samaria and consequently if the Pope be not aboue Peter but his supposed successour he may be sent of Bishopps his bretheren as S. Peter was But who is that Bishoppe and where dwelleth he that at this day dareth do the now Pope such supposed villanie THE ANSWERE NOt any supposed but the true and reale folly of the minister appeareth in this argument for he would inferr because S. Peter was sent of the Apostles that therefore he was not the cheife and Prince of the Apostles but yf his illation be of any force to bereaue him of his superiority which Bell vrgeth it hath the like strength to make him their inferiour which I thinke he will not graunte for commonly they be such that be sent of others Wherfore I answeare that althoughe it be no vsuall thinge yet sometyme in greate and important affaires superiours are sent of their inferiours not by power and authoritie but by request and entreatie to which they may yelde yf they thinke it expedient for the common goode or refuse it yf they lyke not to vndergoe that charge A greate question arising at Antioch about circumcision and other legall ceremonies Paul and Barnabas were sent by the faithfull Act. 15. there to Ierusalem to conferr aboute that pointe with the Apostles Will Bell therfore inferr that Paul and Barnabas were their inferiours Iosephus also reporteth how the Iewes Lib. 20. Antiq. cap. 7. hauing a controuersie against Agrippa their kinge and Festus their President sent vnto Nero the Emperour tenne legates of the principall Iewes and with them Ismaell the highe Priest and Chelcias the Treasurer who semed next to him in dignitie For as much therfore as the conuersion of the Samaritans was a matter of greate moment they being reputed in as bad case yf not worse then the Gentils For which cause our Sauiour saide Into the waye of the Gentils goe ye not and Math. 10. into the cities of the Samaritanes enter ye not S. Peter and S. Iohne were sent as most mete for that busines S. Peter being the cheife and to whom the managing and disposing of fuch matters appertayned but not by any authoritye or commande but only by request and petition as hath bene saide in which manner both in former tymes and hereafter in like cases of the common goode Princes and superiours without any touch of their highe office or dignitie may be sent by their inferiours their sending proceding from petition nothing empeacheth their highe soueraigntie and their willing vndertaking such a charge for the common goode proclayminge their greate loue to God and their countrie Bels VI. obiection SIxtly the fathers of the famous African councell in which S. Austen that holy father and most stoute champion of Christs Church was present to the great honour and credit thereof woulde in no wise yelde to Celestine then Bishoppe of Rome in the controuersy of Appeales concerning Appiarius And when Pope Celestine alleadged for himselfe and his supposed soueraygnty that the auncient and famous councell of Nice gaue liberty to appeale to Rome the Fathers of the Councell answered roundly that the true copies of
forged any canons as Bell and such like with lying lippes affirme who measure others according to them selues both for that they appealed to Rome out of Affrike before the tyme of the Nicene councell and so litle needed they had they bene so wicked to forge any thinge to proue that which was practised before and for that straight after appeales were likewise admitted and also for that the Bishop of Rome had his Legate there resident amongst them for the dispatch of ecclesiasticall busines as out of Pope Leo hath bene declared The same thinge also appeareth in that neither the Affricane Bishops nor S. Austen euer obiected any such crime of forgery to any of those Popes as the ministeriall fraternity of forgers doe but contrariwise behaued them selues in most dutifull manner giuing them very reuerent honourable titles protestinge also their obedience and subiection to them as hath bene saide and so they be far vnlike to our Protestāt professours that persecute them with scrrilous and odius termes As therefore the vnseemely carriage and bitter accusation of our Gospellers doth manifestly argue their spighte to these Popes and that they condemne them as guilty of forgery so their dutifull and obedient deportment towardes those holy Popes giue the worlde to vnderstande that they were far from any such malitious conceipt and therefore albeit I might content my selfe with that which hath bene saide yet more to cleare them from the venim of Bels aspish lippes and to free them wholy from the malitious imputation of the minister and that in the iudgement of any indifferent reader I say further that these canons of the Nicen◠councell allowing appeales to Rome might be in that Councell though nowe not founde there nor yet extant then in those copies sent from the East to the Bishops of Affrike for as much as most certayne it is that there were diuers canons more then be nowe founde or were sent to Affrike many being perished either by the malice of the Arrians whose power ouerswaied the Easterne churches and were most mortall enemies to that Councell which is very probable els by some other dismoll accident of fire or otherwise How soeuer it be that many canons be wantinge is most certayne for one of the canons of that Councell was about the obseruation of Easter day as testifieth Constantine in his epistle and also Epiphanius Apud Euseb lib. 3. de vita Constantini Heres 69. Epist do Synodis Arimin Seleucien Lib. 10. hist cap. 6. Epist. 110. Lib. 1. cap. 8. and Athanasius but this canon is in none of those twenty which be nowe extant and of which only so many yeares since Ruffinus maketh mention in his history It was prohibited also in the same Councell that there shoulde be two Bishops in one place as S. Austen affirmeth but no such canon or decree now appeareth And to omitt diuers other particulars not only other Protestants but Bell also both in his other bookes and in this pamphlet in the next chapter obiecteth out of Socrates that a canon was made in the Nicene councell by the suggestion of Paphnutius which permitted Priests to remayne with their former wiues but this Canon is no where to be founde amongst amongst those twenty Wherefore yf Pope Celestinus must be condemned for a falsary because he cited a canon which is not now extant nor mentioned by Ruffinus by the same reason must Constantinus Athanasius Epiphanius Augustinus Socrates yea and not other Protestants only but Bell him selfe be sentenced of forgery for citinge of that canon which is not now extant amongst those twenty Albeit that which hath bene saide may giue full satisfaction to any man of moderation yet more to musle the mouth of the minister I adde and say that these canons of appeale being founde formally in the Councell of Sardica where in most ample and playn words both in the fourth seuenth canons Can. 4. 7. appellations to Rome are ratified and confirmed both Pope Sozimus and others call them by the name of the Nicene canons though they be founde in the Councell of Sardica and the reason is for that these two Councels are accounted for all one both because the same fathers that were present at Nice were also a great number of them at Sardica and also for that no newe thinge touching faith was there enacted whereas in other Councels newe heresies were condemned and this is the cause why it maketh not any number for being a generall and approued Councell it should be the secōd in order being celebrated an eleauene yeares after the death of Constantine the great as the Magdeburgians them selues relate out of Socrates Centur 4. col 747. Theodoretus and Sozomenus for they solemnely report the whole councell together with these two canons of appellations to Rome where Bell for his colde comfort may reade them it shoulde I say be the second being some yeares before that of Constantinople but that for the reason alleadged it is reputed all one with that of Nice and so maketh not any number This also is confirmed for that in the copie of one Dionisius who a thousand yeares since translated the Nicene Councell out of the Greeke tongue yet extant in the Abbey of S. Vedastus at Arras Lib. 2. de Roman◠pontif cap. 25. as Cardinall Bellarmine reporteth all the canons of the Coucell of Sardica are founde adioyned with those of Nice as of one Councell What maruaile then yf Pope Sozimus or Bonifacius cite the canons of the Councell of Sardica for the canons of Nice when as they were accounted for all one and in all probability founde them in their copies so ioyned together Bels great difficulty is dissolued and the Pope discharged from all forgery and false packing Now to come vpon him and to beate the ende of his owne weapon vpon his owne face what saith he to the canons of the Councell of Sardica or Nice which graunt appeales to Rome as the Legates of the Pope veryfyed to the Affricane Bishops were they founde formally in the Nicene councel Bell were ouerthrowne for euer but they be in the Councell of Sardica celebrated straight after which is reputed one with this of Nice and of soueraigne authority what starting hole will he finde out to auoyde this blowe O miserable minister whose carcase is still beaten like an anuile with the hammers of his owne arguments His other reasons out of the Councell of Chalcedon and Nice are answered before Bels III. Chapter Of the marriage of Priests and ministers of the Church THE VI. VNTRVTHE THe minister pleading here hard for the wiuing of Priests hath these wordes For this respect did holy Paphnutius stande vp in the Councell of Nice at such times as the Fathers then and there assembled together thought to haue seuered married Priests and Bishops from their wiues and tolde them according to gods worde that to forbidde marriage to Priests was too seuere a lawe He yelded this reason
because marriage is so honourable in all sorts of men Thus writeth Cassiodorus thus writeth Socrates thus writeth Sozomenus And thus lieth the minister for none of these there speake any one worde that Paphnutius shoulde tell them that according to Gods worde to forbid marriage to Priests was too seuere a lawe he speaketh not one syllable of such as were Priests already as though he woulde haue them permitted to marry as Bell falsely reporteth in the fore alledged words and more plainely in the page following where he saith that Paphnutius motion was approued of the whole Councell and therevpon the matter was left as indifferent for euery Priest either to marry or not to marry at his owne choice False I say it is that either Cassiodorus Socrates or Sozomenus speake any one worde of the marriage of Priests or haue any such thinge that the matter was left indifferent for euery Priest to marry or not to marry at his owne choyce Why did he not quote the places where his reader might haue tried the truth of his relation what meaneth this flying of the light what els but that he had rather haue his bare worde taken then the matter examined It will not sorue his turne that in the ende of his Chapter he referreth the reader to his Suruay where those places be cited for that booke is not alwayes at hand and beside no such speciall place is there named that without difficulty what is desired can not be founde But view the places who please and the fidelity and sincere conscience of the minister will soone appeare for as much as the contrary of that Bell affirmeth remayneth there vpon recorde Cassiodorus the author of the tripartite history in the place quoted By Bell citeth Sozomenus from whom he receiueth that which he there reporteth which is this speaking of the Nicene Councell that it did seeme good to some to bring in a lawe that Bishoppes and Priests Deacons and Subdeacons shoulde not sleepe with their wiues which they had married before consecration But Paphnutius the confessor rising yp in the midst withstode it consessing marriage to be honourable and sayinge that the comapny of a mans owne wife was chastity and he aduised the Councell not to make any such lawe affirminge that it was a greate cause which might be to them or their wiues the occasion of fornication This doth he alleadge out of Sozomenus leauing yet something out which that author hath the cause as I suppose yf any place be left for coniecture why Bell rather quoted Cassiodorus then Sozomenus For Sozomenus addeth also these words of Paphnutius immediatly following And that the old tradition of the church was that those which were made Priests being not yet married should not afterwarde marry wiues but they which were called to that order being married shoulde not be separated from their wiues which they had The very same thinge hath Socrates By which the good reader may iudge what a conscience the minister hath when he blusheth not to say that the Councell left it indifferent for euery Priest to marry or not to marry at his owne choyce when as there is no one worde spoken of those that married after taking of holy orders but only of those that were ordered after they were married as both Cassiodorus out of Sozomenus and Sozomenus him selfe together with Socrates ioyntly asfirme nay when as Sozomenus and Socrates both say that the olde tradition of the Church was that those which tooke holy orders vnmarried might not marry at all This being so who will deny that the minister had not great reason neither to cite their wordes nor quote their places fathering so grosse an vntruth vpon them But some will say yet at least it appeareth out of the former authors that those which were married folke and afterwarde became Priests might still vse the company of their wiues which is agaynst the practise of the Romayne Church To this I say first that our question is not now about that pointe but whether Bell hath not slaundered these authors when he maketh them to say that thinge which they say not but haue the cleane contrary Secondly notwithstanding I answere that this may seme to make for the custome of the Grecians who retayne still those wiues which they had married before entring into holy orders but it helpeth nothinge at all our late Apostates that after their consecration and vowe of chastity without all scruple nay yf we list to belieue them with the testimony of a good conscience prouided them selues of younge yoake fellowes for the comfort of their declining yeares and spirituall begetting the liberty of the newe gospell yet in truth doth it neither releue the cause of the Grecians for so much as neither any such thinge is extant in the Nicene Councell and pregnant proffes to shewe that no such thing was euer there decreed for Sozomenus and Socrates being knowne heretiks deserue no credit especially the first of them being noted by blessed S. Gregory for Lib. 6. ep 31. one that hath many lyes and Socrates knowne for a man of like quality as I coulde easily shewe were it not that I desire all conuenient breuity but principally for that S. Hierom and S. Epiphanius who liued more nere to the time of the Nicene Councell then the other twayne did affirme so much of the custome of the Eastern church as can not stande with their former testimonies as straight after shall be handled Wherefore seing it must nedes be that either Sozomenus and Socrates erre from the truth or S. Hierome and S. Epiphanius none I thinke of indifferēcy but will preferre Catholikes before heretikes and those that liued nearer to the tyme of the Nicene Councell then those that were farther of and this is so certayne that I durst remitt the matter to Bell him selfe and such like did it not concerne so much their owne freholde and that the ponderous passion of wiuing without all respect of reason did beare downe the ballance to the wronge side But howsoeuer this shall fall out whereof by and by I shall haue more occasion to speake Bell the Ragmaster remaineth conuicte of a Notorious vntruth notwitstanding his often protestation of sincerity and plaine dealinge THE XII VNTRVTHE IN the same third Chapter pursuing still his former subiecte he vttereth two vntruthes with one breath in these wordes For this respecte was it that Priests were euer marryed in the Easte Churche vntill these our daies and in the west churche generallye for the space of three hundred eightie and fiue yeares at which tyme Pope Siricius excited by Satan prohibited mariage as an vnlawfull thinge Heer I say be two rouzinge vntruthes The first is Priests were euer maryed in the Easte churche For S. Epiphanius an auncient father and one of the Greeke church testifieth the cleane contrary Sanctum sacerdotium c. The holie Ad finem operis cōtra hereses Preishoode quoth he is for the most
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