THE Catholique Triumph Conteyning A Reply to the pretensed Answere of B. C. a masked Iesuite lately published against the Tryall of the New Religion Wherein is euidently prooued that Poperie and the Doctrine now professed in the Romish Church is the New Religion And that the Fayth which the Church of England now mayntaineth is the ancient Romane Religion Psal. 22. v. 16. Dogges are come about mee and the councell of the wicked layeth siege against me Psal. 120. v. 3. What reward shall be giuen to thee thou false tongue euen mighty and sharpe arrowes with hot burning coales AT LONDON Printed for the companie of Stationers 1610. To the most reuerend Father my very good Lord TOBY the L. Archbyshop of Yorke his Grace Primate of England Fifteene yeares most reuerend Father are now fully expired since I first began to write against the professed aduersaries of the auncient Christian Catholike Apostolique and old Romane religion I meane the late Byshops of Rome the Romish Cardinals the Iesuites Iesuited Papistes and Gunpowder-popish-vassals In which space of time I haue published so many Bookes in defence of the Catholique Fayth as are in number correspondent to the yeares A very long time it was the argument in hand considered before I could any way extort any Answere to any of my Bookes Howbeit when the Iesuites after mature deliberation had seriously pondered with them-selues that through their long silence many Papistes did vtterly renounce Poperie and ioyfully embrace the Catholique Fayth this day sinceerely professed in our Church then they became so ashamed of their silence in that behalfe that in the yeare 1605. they published a litle Pamphlet tearming it The forerunner of Bels downefall wherein they auouched with brasen faces that they had written fiue Bookes fiue yeares afore that time against my Motiues and my Suruey of Poperie And least it should be obiected against them that it cannot be so seeing we can neither see them nor heare of them the Fore-runner telleth vs very grauely but to their endlesse shame that the Answere is suppressed and vpon iust occasion stayed from the publication Alasse alasse how are silly Papistes bewitched with the iugling and deceitfull dealing of these seducers They haue been buzzing about the answering of my two first Bookes as they them selues tell vs almost the space of sixe whole yeares and when after their great paines and labours of so many yeares they had framed the answere in the best manner they could deuise then they suppressed the same vpon iust occasiō as their Forerunner in their name telleth vs. What haue they bestowed fiue yeares in wryting fiue Bookes against two of my Bookes and dare not to this day publish any one of them Out vpon lying lippes Out vpon trayterous Iesuites and Iesuiticall deceyuers of the world The trueth is that there is no trueth in these men And it is an euident testimonie that they are not indeed able to answere for otherwise they would not for very shame haue protested so much in print and haue performed nothing lesse I am verily perswaded that they will neuer during my life which they wish to be short and therefore haue they prouided my Winding sheete and other indirect meanes to take away my life frame any full and direct Answere to the said Bookes because in trueth all the Iesuites in the Christian world are not able to performe it the trueth being so cleare forcible against them After the Fore-runner a pretensed Answere was published in the yeare 1606. against the Downe fall of Poperie For refutation of which silly Pamphlet I addressed my Booke intituled The Iesuites Antepast which seemeth to their daintie mouthes so vntouthsome that I deeme it will serue also for their Post-past as I had formerly published an other Reply intituled The Popes Funerall to the Fore-runner of the Downefall Now lately in the end of the yeare 1608. an other pretensed Answere a silly thing God wote was published against my Booke intituled The Tryall of the new religion This Pamphlet came to my handes in Nouember last at which time I was very ill in body and also distant aboue one hundred Myles from mine owne Librarie the want whereof at that time was farre more grieuous to me then were all my painefull infirmities of body In the midst of which whiles I am writing for the trueth I find no litle comfort The case so standing albeit your Grace was then aboue fourtie Myles from me yet did I presume to bemone my selfe vnto your Grace for the supply of my present want of Bookes with whom my suite found such intertainement as I neither did nor euer could expect Bookes indeed I expected but that your Grace should also send them to me vpon your owne charges most freely and Christianly offering to send me your whole Librarie which is indeed a Librarie most excellent if I shouldst and in need thereof it seemed to mee such an honorable sauour as that I could not now in duetie omit to make this publique acknowledgement thereof The Iesuites and Iesuited Gunpowder Papistes not able to endure the sound of my Tryall wherein Poperie was tearmed and prooued the New Religion haue suborned as it seemeth Robert Parsons that lewd companion and trayterous Fryer to publish that supposed Refutation the summe and substaunce whereof they had no doubt collected and framed to his handes His name he dareth not disclose least the great disgrace which can not but insue vpon that silly Answere should eternally cleaue vnto him as being one who not able to defend Poperie by honest and Christian-like proceeding bestirreth himselfe to effect the same by continuall forgerie by lying by coozenage and deceitfull dealing as in this Booke I shall make apparant Wherein what my selfe haue effected or rather God in mee let the iuditious and honest Reader iudge and for that which he findeth well done giue God the glorie Such as it is I dedicate vnto your Grace as vnto him who hath deserued my vttermost service The Almighty blesse your Grace with many happy yeares in this life and with eternall glory in the life to come Amen Iunij 3. 1609. Your Graces most bounden Thomas Bell. Briefe Instructions for the better vnderstanding of the Discourse following Instruction 1. THE Pope Cardinals Iesuites and all Papistes generally do beare the world in hand that the Church of Rome this day keepeth inuiolably that Fayth and Religion which S. Peter and S. Paul in their time planted there I hold and defende the negatiue proouing the same soundly and euidently throughout this whole Discourse Wee all agree in this that the Church of Rome had once the true auncient Christian catholique and apostolique Fayth which she receiued from S. Peter and S. Paul my selfe most willingly subscribing thereunto I neither impugne the old Romane religion nor reprooue the auncient Byshops there it is the Late vp-start-religion of the Romish Church that now is which I detest and write against in all
teach and with Fire and Faggot violently vrge the same but is a thing in deed indifferent For if it had been necessarie vnto mans saluation all the holy and learned Fathers of the Greeke Church should haue perished euerlastingly But some will here demaund how that can be prooued To whom I answere that the same is plainely and expressely prooued in the Popes owne Decrees Which is such a testimonie against the Pope and his Popelings as none greater can be had The expresse wordes of the Popish Decrees haue already sounded in our eares This mine Obseruation is confirmed by the plaine wordes of the same Decrees where it is freely confessed that that opinion which holdeth sinnes onely to be confessed vnto God of necessitie is true lawfull and honest Let the wordes of the Decree be well marked because it sheweth all the holy Fathers of the Greeke Church to confound the Pope and all his Jesuited Popelings But let vs heare the verdict of a famous popish Cardinall of Rome Cardinall Caietanus as we haue seene already auoucheth constantly that Auricular and Secret confession is against Christes holy Institution as is also the Precept that compelleth vs to frequent the same For the better explication of this famous Cardinals Assertion because the Pope and his Jesuites can not endure to heare the same I will heere lay open before the eyes of the indifferent Reader the best answere that the Papistes haue or can inuent against the same Iosephus Angles that famous Popish Byshoppe not well pleased with the Popish Cardinall as it may seeme writeth of his Doctrine in this manner Hinc intelliges cauendum esse Caietanum super Ioan. cap. 20. vbi duos errores affirmauit vnum est institutam fuisse â— Christo Confessionem voluntariam cum sit ab Ecclesia definitum necessariam esse ad salutem Nam quod est voluntarium vt religionis ingressus non est ad salutem necessarium Alterum scilicet modum confitendi ad aurem non esse a Christo institutum Et hic error est in Conc. Trident. damnatus Hence mayest thou vnderstand that wee ought to take heede of Caietane vpon the 20. of John where hee affirmeth two errours the one is that Christ instituted Confession voluntary albeit the Church defined the same to be necessarie to saluation The other is that Christ did not institute Confession Auricular which is made in the Priestes eare And in the next page the same Angles telleth vs that the Councell of Trent did of purpose condemne Caietans opinion By the doctrine of this great Learned Papist who was a Cardinall of Rome and a Frier Dominican we see clearely these three poyntes First that the best learned Popish Doctors condemne Poperie and iustifie the doctrine of the Church of England Secondly that Auricular Confession was voluntarie in the dayes of Cardinall Caietane who liued aboue a thousand yeares after Christ. Thirdly that this Cardinall gaue such a deadly wound to Popish Confession a Ragge of the New religion that the Councell of Trent could find no better remedie but to condemne his Opinion as Hereticall Wisely therefore doth the Popish Byshoppe Angles exhort his Readers to beware of Caietane Bonauenture Hugo Panormitane and the Popish Glosse because they all with the Popes deare Canonistes tell vs constantly that Popish Confession hath no better ground then pure Mans inuention And consequently all such may iustly be deemed as blind as Beetles that do not see Popish Auricular Confession to be a rotten Ragge of the New religion The Iesuites Seuenth Chapter Of Popish Veniall sinnes COncerning Popish Veniall sinnes I will first set downe and lay open to the Reader the state and trueth of the Controuersie now in hand and that done refute refell the Iesuites counterfeite and pretensed Answere to the same The 1. Conclusion Euery Sinne is mortall of it owne nature I prooue it sundry wayes First because the Prophet in the spirit of God pronounceth Death to be due to euery Sinne Anima quae peccauerit ipsa morietur The soule that sinneth it shall die Secondly because S. Paul teacheth vs that The reward of sinne is death Thirdly because S. Iohn affirmeth euery Sinne to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say The transgression of Gods Law for so doth Ben. Arias Montanus that famous Popish Linguist translate the Greeke word and therefore no deniall can be made thereof Fourthly because the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed in the Scripture for Sinne and signifying a declining or swaruing from the right way doth emphatically and plainely confirme the same Fiftly because S. Bede Dionisius Carthusianus and Nicolaus Lyranus doe all three with vniforme assent expound S. John of Mortall sinne S. Bede who for his Learning and Vertue was renowned throughout the Christian world and therevpon surnamed Venerabilis hath these expresse wordes Virtus huius sententiae facilius in lingua Graecorum qua edita est Epistola compraehenditur Siquidem apud eos iniquitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur quod significat quasi contra legem vel sine lege factum Siquidem lex graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellatur Sequitur sed et Latinum nomen eidem rationi congruit quod iniquitas quasi aequitati aduersa nuÌ„cupatur Quia quicunque peccat contrarius nimirum aequitati diuinae legis peccando existit The force and efficacie of this sentence is more easily perceiued in the Greeke tongue in which the Epistle was written for Iniquitie with them is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth As done against Law or without Law for the Law is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Latine word also agreeth to the same reason because it is called Iniquitie as being against Equitie For euery one that sinneth is by reason of sinne contrary to the equitie of Gods Law Dionysius Carthusianus a famous and learned Papist hath these expresse wordes Lex autem diuina est aequitas ipsa sicque mortale peccatum est iniquitas id est non aequitas vtpote violatio aequitatis The Law of God is Equitie it selfe and consequently Iniquitie that is not Equitie as the trangression of Equitie is a mortall sinne Lyranus an other famous Popish Writer hath these wordes Peccatum est transgressio legis diuinae Lex autem diuina est ipsa aequitas et ideo in omni peccato mortali est aequitatis corruptio et per consequens iniquitas Sinne is the transgression of Gods Law and the Law of God is Equitie it selfe And therefore in euery mortall sinne there is corruption of Equitie and consequently there is Iniquitie Sixtly because holy Moses pronounceth euery one accursed that keepeth not the whole Law Seuenthly because fiue famous and great learned Papistes Iacobus Almaâ—nus Durandus Jo. Gersonus Michael Baius and Byshop Fisher not able to answere the reasons against Veniall sinnes doe freely and constantly affirme without all And 's or
euery whit God make mee this day and euer thankefull for it and for all other his manifold mercies and fauours towards me we all returned to the Colledge with great ioy and speed The Rector of the Colledge could no way be perswaded but that I had receiued some secret and inward mortall wound albeit neither my self felt any neither could their eyes or wits discerne any hurt at all saue onely that my face was something bloody by reason of the fall I got while perceiuing the imminent danger which afore I feared not I made haste to haue escaped from the same for it had neuer bin knowne or heard in Rome that any man woman or child euer escaped with life being once in that kinde of danger to wit in the curtesie of the furious and raging Buffaloes Many gaue their censures concerning the wonderfull fact and rare euent the generall resolution was this Viz. That J might fight with Buffaloes in England and haue the vpper hand My selfe did deeme their censure to be probable and this day me thinketh the same is brought to passe though Gods name bee blessed for it in the farre different sense and meaning from that which either they or my selfe did then imagine I sought God then but found him not because I sought him not in trueth and according to his holy will I thought then being blinded with late start-vp Poperie that I should fight against the true professours of Christes Ghospell whom I then reputed Heretiques and spirituall Buffaloes But our most mercifull God whose wisedome reacheth from end to end mightily and disposeth all thinges sweetly ordayned me in his eternall purpose a vosteriori hoc fa â—lè infertur to a farre more honorable and sacred Warfare viz. to encounter the trayterous Jesuâ—tes and â—esuited Gunpowder Popelinges valiantly to fight the battaile of Christes Church against those most furious brainelesse cruell Buffaloes of mens soules Whose legierdemaine coozenage periurie pride malice theft murders fraud feigned miracles and infinite cunnicatching trickes the gentle Reader may finde at large soundly prooued out of the Bookes which the Seminâ—rie-priestes haue published to the World in my Booke intituled The Anatomie of Popish tyrannie Which Booke whosoeuer shall with iudgement and a single eye peruse can not but perceiue the Jesuites to be Firebrands of all mischiefe and most vgly monsters of the World B. C. Not long after he hath these wordes For first it is a constant Maxime quoth he that the Pope and none but the Pope must iudge in all Controuersies of fayth and doctrine Nay it is rather a most constant Maxime that Bell seldome 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 iudging alone without a generall Councell may erre T. B. I answere first that the Iesuite not able to answere the trueth by me soundly defended seeketh to get the victorie by crying out against the trueth This is cleare to euery iudicious Reader Secondly that our Fryer sayth truely That by the iudgement of many learned Papistes the Pope may erre without a generall Councell To this Doctrine I willingly subscribe as which is the very trueth that I defend For mine vsuall manner euer is in all my Bookes to confound Poperie with the best Lerned Popish Writers I hold and defende no point of doctrine but such onely as great learned Papistes hold and defend with me This my ioy this is my credite this the honour of the cause in hand that I constantly hold with the now Church of England euery Article of the old Romane Religion onely condemning and reiecting erroneous superstitious childish and ridiculous additamentes of late yeares by litle and litle crept into the Church Thirdly that I haue prooued so largely in the Downe-fall of Poperie that the Pope onely is the Iudge of all controuersies in Religion as to say more in that behalfe may be thought actum agere and a thing altogether needlesse Three thinges onely will I now poynt at referring the indifferent Reader for the proofe to the Downe-fall of Poperie The first is this viz that the Pope staying at home himselfe sendeth his Legates to the Councels to supply his place to whom for all that O monstrum horrendum he can not commit his Authoritie The second is this viz. that no Byshoppe in these our dayes can haue voyces in Councels but such as will sweare obedience to the Pope before their admittaunce and promise to defend his Canon Law The third is this viz. that it is not in Popish Councels as in humaine affayres and assemblies where moe voyces euer doe preuaile But all the force power strength and authoritie of Councels doe and must depend vpon the Popes will and pleasure For after the Fathers there haue fasted long prayed much consulted grauely deliberated maturely decreed constantly commaunded strictly and accursed seuerely neither can others nor yet them selues tell what shall be of force therein For all must be as shall best content the Popes humour sitting right stately in his pontificall Chaire at Rome To which I adde that the Pope abuseth the World shamefully when he taketh vpon him to call togeather all Byshoppes in the Christian world to decide and determine controuersies in Religion and for all that will approue nothing that they decree vnlesse the same be agreeable to that which himselfe decreeth alone in his pontificall Chaire at home As also in that he condemneth and reiecteth all Councels which doe not consent in all poyntes to his Legates who for all that must not yeeld to any thing which swarueth from their Charge and Commission receiued from the Popes mouth In which Charge this is euer the principall and maine poynt that they suffer not the Popes Superroyall power and falsely pretended Prerogatiues of the Church of Rome to be any way abased or gainesayd This Addition hath a double Confirmation at hand th' one from the Rhemistes th' other from S. R. that great learned Iesuite The Rhemistes tell vs roundly blush neuer a whit thereat that generall Councels are not needfull saue onely for the better contentation of the weake people and their onely ground which they stand vpon is this viz. that the Pope is so diuinely priuileadged and assisted by the Holy Ghost as he can neuer erre iudicially in any matter of Fayth Which assertion if it were true as it is most false for which let the Christian reader duly peruse my Christian Dialogue there were no great need of Councels in very deed The Iesuiticall Fryer S. R. Robert Parsons is the man telleth vs peremptorily that the Popes Sentence is the Decree of the Catholique Church These are his expresse wordes True it is that B. Fisher and Gerson were in that errour
litle children the consonant sound reboundeth as it were an eccho with the surges of the Sea Iustinus Martyr hath these wordes Sub haec consurgimus communiter omnes et praecationes profundimus et sicuti retulimus praecibus peractis panis offertur et vinum et aqua Et praepositus itidem quantum pro virili sua potest praeces et gratiarum actiones fundit et populus faustè acclamat dicens Amen These thinges being done wee all arise togeather and make our Prayers and after our Prayers the Bread is offered with Wine and Water and the Minister as he is able prayeth and giueth thankes and the people with ioyfull acclamation say Amen Philo a very auncient and learned Writer awong the Iewes sheweth this old practise of our Christian Church in these wordes Quae omnia supra dictus vir eo ordine eademque consequentia qua apud nos geruntur expressit Et vt vnus ex omnibus consurgens in medio Psalmū honestis modulis concinat vtque praecinenti ei vnum versiculum omnis multitudo respondeat All which the aforenamed man he speaketh of Philo the Jew related in the same order and consequence in which our selues doe them And that one among all rising vp in the middest sing a Psalme with tunable voyce and that so soone as he hath sung one Verse all the people answere him S. Chrysostome speaketh so plainely of the peoples praying togeather with the Priest that euē in the time of the Liturgis or Masse as none doubtlesse that either read or heare his wordes can stand any longer in doubt thereof These are his expresse wordes In eisdem iterum horrendis mysterijs bene precatur Sacerdos populo et bene precatur populus Sacerdoti Nam cum spiritu tuo nihil aliud est quam hoc Ea quae sunt Eucharistiae id est gratiarum actionis communiae sunt omnia neque ille solus gratias agit sed etiam omnis populus prius N. accepta illorum voce deinde congregatis illis vt dignè et iustè hoc faciat incipit Eucharistiā Et quid miraris si populus cum Sacerdote loquitur In these dreadfull mysteries the Priest wisheth well to the people and the people desire Gods mercie to the Priest For these wordes with thy spirit haue no other meaning The thinges that pertaine to the Eucharist that is to the giuing of thankes are common to them all for he onely giueth not thankes but all the people also with him For he first receiueth their voyce after that they being gathered togeather that he may doe this reuerently and well he beginneth the Communion And what maruell is it to thee if the people pray with the Priest S. Cyprian testifieth the same practise to haue been vsuall in his time alleadging the very wordes that the common people answered to the Priest Thus doth he write in expresse tearmes Ideo et Sacerdos ante orationem praefatione praemissa parat fratrum mentes dicendo sursum corda vt dum respondet plebs habemus ad Dominum admoneatur nihil aliud se quam Dominum cogitare debere Therefore the Priest after the Preface before the Prayer prepareth the mindes of the brethren saying Lift vp your heartes that while the common people answere wee lift them vp vnto the Lord they may be instructed to thinke vpon no other thing but the Lord. What need is there to stand vpon this poynt any longer Sozomenus sheweth plainely in his Historie that in his time which was more then 400. yeares after Christ the people and the Clergie did sing Psalmes in the Church togeather So S. Hierome testifieth of the Church of Rome that in his time the people sounded out Amen with such an eccho as if it had been with an heauenly Thunder Nicolaus Lyranus that great learned popish Doctor in his Commentaries vpon S. Paul to the Corinthians affirmeth to his Readers very constantly that in the Primatiue Church both the Prayers and all other thinges were in the Vulgar tongue Yea S. Basil sayth that in his time all the people sang Psalmes togeather in the Church And he addeth therevnto that it was the custome of all Churches so to doe By these Testimonies it is cleare and euident that in the Primatiue Church and many yeares after the Church seruice was euerywhere in the Vulgar tongue S. Gregorie sometime Byshoppe of Rome himselfe reporteth the vsuall practise of the Greeke Church which he approoueth to haue been as we haue already heard out of S. Chrysostome and other famous Greeke Writers And that which our Fryer sayth of the same Gregorie is too too childish ridiculous as it is euident by that which is already said shall God willing be yet more euident before the end of this discourse Our Iesuite heere by way of a digression more then extrauagant giueth a very short but too too sweete an admonition In which he pleaseth himselfe more then a litle with his old doting foolerie and rusty rotten Poperie He telleth his Readers whom he would gladly perswade to giue credite to his wordes that our Ceremonies are pild patches of Protestanisme rusty ragges of the Reformed Congregation and withall forsooth that our Communion Booke it selfe was neuer heard of in the whole world till the late dayes of King Edward the sixt My answere to this extrauagant and foolish admonition I purpose in God to set downe in the last Chapter of this Discourse My reason hereof is this My scope intent and purpose in this present Booke is bipartite or two folde viz. to prooue soundly and plainely to lay open to all iudicious honest and indifferent Readers that the Religion Fayth and Doctrine of the late Byshoppes Church of Rome is indeed the New religion by litle and litle crept into the Church and distinctly to name the time when and the Authors by whom euery materiall poynt Article of the new Romish Fayth and Religion did first begin as also to prooue soundly and clearely that the Fayth and Doctrine this day established in the Church of England is Catholique Apostolicall and the Old Romane religion For which respect I haue thought it meete and conuenient first to accomplish and finish the former member in proouing Poperie the New Religion And that done to prooue the Doctrine and Fayth of our English Church to be the Old Religion Which to performe as is sayd I haue steadfast confidence in my mercifull GOD all sufficient who woonderfully preseruing me from many dangers almost ineffable seemeth to haue reserued me to that end and purpose God make me thankfull and euer to referre all that I well doe to his most holy name Non nobis Domine non nobis sed nomini tuo da gloriam Thou ô God who hast chosen the foolish things of this world to confound the wise and the weake thinges to confound the mightie things thou who by
second Chapter of this present Volume To this let vs adde a most notable testimonie of our Rhemistes which is comprised in these very wordes Notorious is the saying of S. Augustine concerning S. Cyprian who being a blessed Catholique Byshop and Martyr yet erred about the rebaptizing of such as were Christined by Heretiques If he had liued sayth S. Augustine to haue seene the determination of a plenarie Councell which he saw not in his life time he would for his great humilitie and charitie straight way haue yeelded preferred the generall Councell before his owne Iudgement and his fellow Byshops in a prouinciall Councell onely Thus dispute our Rhemistes confounding them-selues and their Pope vnawares For first they tell vs marke well my wordes that S. Cyprian was a blessed Byshop and Martyr and therefore would haue yeelded to the Decree of a generall Councell They tell vs secondly that S. Augustine was of the same opinion In which double Narration the Rhemistes confound them-selues with their Pope and all his deuoted Popelinges For they giue vs to vnderstand very plainely that neither the Pope is aboue a generall Councell neither yet his Iudgement infallible But how prooue I that This forsooth is a plaine demonstration thereof S. Cyprian and S. Augustine being both of them very Holy very Learned Fathers could not but know right well for their great Learning what Authoritie Power Priuiledges and Prerogatiues Christ had giuen to the Byshops of Rome And without all question it is it can not be denyed that for their great pietie and humilitie they would humbly haue acknowledged and highly reuerenced all Power giuen them by our Lord Iesus Yet true it is sir Fryer marke well my wordes that Pope Cornelius togeather with a nationall Synode of the Byshoppes of Jtaly had made a flatte decree concerning Rebaptization True it is likewise that Pope Stephanus had confirmed the same Decree and commaunded it to be obserued True it is thirdly that all Papistes of late dayes doe obstinately affirme as our Rhemistes in the name of all Papistes tell vs that the Pope is aboue a generall Councell that the Pope can not erre Iudicially that the Popes Iudgement is infallible Now this Decree made by Pope Cornelius and confirmed by Pope Stephanus S. Cyprian knew right well neither was S. Austen ignorant thereof Howbeit this notwithstanding S. Cyprian roundly withstood the Decree of Pope Stephanus and both sharpely reprooued him and vtterly contemned his falsely pretended Authoritie S. Austen in like manner held the same opinion with S. Cyprian concerning the Popes falsely pretended Prerogatiues infallibilitie of Iudgement neuer excusing any such thing in S. Cyprian as a fault neither once saying that the Pope was Christes Vicar or that Christ had prayed that his Fayth should not fayle but constantly telling the Reader for his full satisfaction on S. Cyprians behalfe that he would humbly haue yeelded to the Decree of a plenarie Councell if any such had been in his time In which wordes S. Austen giueth the Reader to vnderstand that though S. Cyprian did contemne both the definitiue Sentence of the Pope and the Decree of his prouinciall Councell because neither of their Iudgements was infallible yet would he haue yeelded to the Decree of a plenarie Councell as which he acknowledged to be infallible and to haue the assistannce of the holy Ghost Let vs adde further that the two hundred seauenteene Fathers in the Aphrican Councell whereof S. Augustine was one were so farre from acknowledging the Byshop of Rome to be Christes Vicar generall vpon earth to be aboue a plenarie Councell and his Iudgement to be infallible that they all with one assent refused vtterly to graunt any such Prerogatiue or Priuiledge vnto him constantly affirming that he was bound as well as they to obey the Decrees of the Nicene Councell For which cause neither would the said Fathers graunt greater Power and Prerogatiues to the Byshoppes of Rome neither did the Byshoppes of Rome them-selues challenge greater Power then the Canons of the Nicene Synode would affoorde them Of which poynt I haue disputed at large in the second Chapter afore-going Whosoeuer shall seriously peruse that whole Chapter from the beginning to the end thereof will vndoubtedly rest satisfied in this behalfe Ioyne this with my Tryall and Poperie will prooue it selfe the New religion The 31. Chapter conteyning according to my promise an Answere to the Iesuites short admonition in the 16. Chapter aforegoing as also to some other patches elsewhere dispearsed to the same effect T. B. HAuing euidently prooued and plainely conuinced by the power of God and the assistance of his holy Spirit that Poperie is the New religion it followeth consequently that I prooue the Fayth Doctrine this day professed and by Authoritie established in the Church of England to be the Old Religion I therefore heartily craue the gentle Readers attentiue hearing vnto the end of my Discourse I haue not hitherto in any of my former Bookes oppugned the Old Romane Religion which S. Peter and S. Paul deliuered to the Church of Rome while they liued heere on earth Neither doe I at this present or euer intend hereafter in any future worke to oppugne the same It is the late Fayth and late Romish Doctrine which I contend to be the New Religion euery maine poynt whereof I haue clearely conuinced when and by whom it first began Our Church of noble England constantly reteyneth euery Article and iote of the old Romane Religion onely reiecting and abolishing of the essentiall partes of late Romish Fayth and Doctrine so much as was Hereticall erroneous or superstitious and repugnant to the eternall trueth of Gods most sacred word And concerning late Romish ceremonies such so many as were either superstitious or ridiculous or vnprofitable to the Church of God So that wee are this day the true reformed Catholiques euen as the Fryers at Rome commonly called Capuchoâ—nes are indeed the true reformed Franciscans The Church of England doth not this day hold any Article of Fayth or Doctrine or vse any Ceremonie saue such onely as we are able to iustifie either by the expresse wordes of the holy Scripture and by the approbation of best approoued Antiquitie or else to deduce the same from thence by a necessarie ineuitable consequence Let vs now in Gods name heare attentiuely what our Iesuite in the name of all Papistes is able to obiect against the Fayth and Doctrine of the Church of England B. C. COncerning Ceremonies and such like Bell in his Regiment of the Church graunteth freely that the Church hath Authoritie 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 T. B. Bell admitteth all this Say on good Fryer if happily thou haue any better Bread in thy Bagge seeing this is not worth a silly Ragge Howbeit our Fryer for want of matter
much Chapter 9. Proouing That true Merite and condigne Merite is all one That the regenerate doe Good works and receiue reward aboue their desertes That Good workes doe follow Iustification but goe not before the same That the best Workes of the regenerate are stayned with sinne and in rigour of Iustice deserue eternall death That Good workes are so necessarie to attaine eternall life as the way and meanes by which God hath decreed to bring his chosen to it but not as the cause thereof as without them it can not be had That Good workes are the effectes of Predestination depending vpon it not it vpon them That Good workes in a godly sense may be called Meritorious that is they so please God that of mercie he rewardeth them That without the mercie and promise of God they doe not merite Heauen That Charitie is not the forme of Fayth That Fayth as a worker doth not iustifie but respectiuely as an instrument apprehending Christes merites and applying them vnto vs. That Good workes though they be neither the efficient nor the formall nor the finall cause of Iustification which euer goeth before them yet are they the materiall cause and cause sine qua non as the Schooles tearme it the cause or condition without which Iustification shall not haue effect That Good workes must be done for three respectes That Gods Promise doth not make Good workes to be condignely worthy of the reward That condigne merite of Workes was not an Article of Popish fayth for more then 1540. yeares after Christ. Chapter 10. Proouing That Transubstantiation is a Monster lately begotten in Germanie and borne in Rome Chapter 11. Proouing That popish Inuocation doth not onely make Saintes the mediatours of Intercession but also of Redemption That it maketh Saintes ioynt purchasers of saluation with Christes most sacred blood so it be not in the same degree That it was not hatched for more then 1160 yeares after Christ. Chapter 12. Of the popish Communion vnder one kind Chapter 13. Of popish priuate Masse Chapter 14. Of Pope Martins Dispensation Chapter 15 Of worshipping of Images Chapter 16. Of Church-seruice in the vulgar tongue Chapter 17. Of the peeces of popish Masse Chapter 18. Of the mysteries of the popish Masse Chapter 19. Of kissing the Popes feete Chapter 20. Of praying vpon Beedes Chapter 21. Of changing the Popes name Chapter 22. Of the Paschal Torch Chapter 23. Of the popish Pax and the mysterie thereof Chapter 24. Of the Popes Bulles Chapter 25. Of the popish Agnus-dei Chapter 26. Of Candelmas-day Chapter 27. Of the dolefull Oath which popish Byshops make to the Pope Chapter 28. Of the popish Lent-fast Chapter 29. Of the annulling of popish Wedlocke Chapter 30. Of the Popes falsely pretended Superioritie ouer and aboue a generall Councell Chapter 31. Proouing That the Fayth and Doctrine of the Church of England is the old Romane Religion The Iesuites Proeme B. C. INtending to note the principall vntruethes of Bels Pamphlet I haue thought good first to salute his Epistle and see what holsome stuffe hee presenteth in that to his Patrons T. B. I Answere First that If I should stand vpon euery falsehood slaunder and coozening tricke which the Iesuite hath published and handsomely paint him out in his best beseeming colours time would sooner fayle me then matter whereof to speake Howbeit as I meane for the most part to let passe his slaunders his rayling wordes his fooleries his absurdities his contradictions and his impertinent trifles so will I by Gods holy assistance confute all the partes and parcels of his foolish and ridiculous Pamphlet not omitting any thing of any moment in the same Secondly that our Iesuite hath passed ouer in deepe silence my principall and chiefest groundes argumentes authorities reasons as not able to say any thing against them which the iuditious and honest Reader will soone perceiue with all facilitie Thirdly that our Fryer doth but snatch at peeces heere there with the which he thought he might best deale at the least in some colourable shew of wordes But let vs hearken I pray you to that attentiuely which he saith he found in my dedicatorie Epistle B. C. The Minister falleth roundly to the matter presenting his Patrons with a tricke of his occupation in his very first entraunce his wordes be these The visible Church sayth Bell as writeth Egesippus remayned a Virgin free from all heresies and corruptions during the life of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuing but after the death of the Apostles sayth hee errours by litle and litle crept into the Church as into a voyde and desart House This Collection which Bell hath made is powdred with lies and iugling trickes thicke and threefold Bell belyeth both Egesippus and also Eusebius whom be quoteth in the third Booke of his Historie in the two and thirtie Chapter as the relator of those wordes of Egesippus Read the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The Minister both abuseth his Patrons and others with a notorious vntrueth of his owne fathering that vpon Eusebius which is not there to be found Neither can this dealing of his proceed from other roote then meere malice as whose braines are employed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth T. B. I answere First that the Jesuites accusation which here he maketh against mee is too too grieuous and more then intollerable vnto godly eares For he chargeth mee first to haue powdred mine assertion with lyes and iugling trickes Then to haue done the same thicke and threefold Thirdly to haue belyed both Egesippus Eusebius Fourthly he impudently affirmeth that no such thing can possibly be found as I haue alleadged out of Eusebius Fiftly that my position is so false and so farre from the trueth that the name of Egesippus is not so much as once mentioned Sixtly that I haue of meere malice slaundered Egesippus and Eusebius being men of great learning Secondly that seeing the Diuell is the Father of Lyers the Jesuite may very well be thought to be his only Sonne But how shal this be prooued All that shal read his booke must needes thinke he sayth the trueth because he affirmeth it so impudently confidently I would say This text of Christes holy Ghospell may well be verified in the Jesuites their accursed Iesuited crew They loued the prayâ—e of men more then the glory of God The truth is neuer ashamed she will shew her selfe to the confusion of the newly hatched sect of Jesuites of the late start-vp Romish fayth and religion These are the expresse wordes of Eusebius as Ruffinus a very learned Father who liued aboue 1200. yeares agoe hath translated them Post haec idem scriptor
and place be correspondent thereunto I prooue it first because Christ himselfe saith That euery Tree which bringeth not foorth Good fruite shal be cut downe and cast into the fire Secondly because Christ sayth in an other place That whosoeuer loue him will keepe his Commaundementes Thirdly because S. Paul telleth vs in one place That God chose vs in Christ before the world was made that we should be holy in his sight And in an other place That we are Gods workmanship created in Christ Jesu vnto good workes which he hath prepared that we may walke in them The 5. Conclusion Good workes are the effectes of Predestination depending vpon it not it vpon them S. Paul prooueth it in these plaine golden and pithy wordes Whom he hath Predestinate them hath he Called and whom he hath Called them hath he Iustified and whom he hath Iustified those hath he also Glorified By this golden Chaine we may euidently perceiue that Glorification Iustification Vocation and consequently Good workes are the effectes of Predestination especially if we ioyne this with the other Conclusions afore going For if it be true as it is most true else th'Apostle should be a lyer that we were elected to be Holy and to doe Good workes it is also true it can not be denyed that Holy life and Good workes are the effectes of our Election and Predestination in Christ Iesus For this cause sayth that famous Papist Nicholaus de Lyra in this manner Dicendum quod predestinatio diuina est preparatio gratiae in presenti et gloriae in futuro Et ideo cum sit aeterna sicut ab aeterno predestinauit aliquem ad beatitudinem ita praeordinauit modum quo daret sibi illam beatitudinem I answere sayth this great learned Popish Doctor that Gods Predestination is the preparation of Grace in this world and of Glory in the world to come And therefore seeing it is Eternall as he hath predestinated any one from eternitie to endlesse Blisse or Beatitude so hath he also fore-ordayned the meane by which he would bring him to the same For this cause sayth the Popish Angelicall Doctor Aquinas whose doctrine sundry Popes haue confirmed for Authenticall that Predestination includeth Gods will of bestowing both Grace and Glorie And this Doctor so famous and authenticall addeth these wordes Nam predestinatio est causa et eius quod expectatur in futura vita a predestinatis scz gloriae et eius quod percipitur in presenti scz gratiae For Predestination is the cause both of that which is expected in the life to come that is to say of Glorie and also of that which the predestinate receiue in this life that is to say of Grace For this cause saith our Jesuiticall Cardinall Bellarminus that Good workes follow Predestination as effectes follow their causes These are his expresse wordes Itaque sunt opera bona effectus Predestinationis Therefore Good workes are the effect of Predestination Againe in other place the same Jesuite hath these wordes Itaque illa propositio Deus ab aeterno predestinauit hominibus dare regnum per opera bona praeuisa potest et vera esse et falsa Nam si illud per opera praeuisa referatur ad verbum predestinauit falsa erit Significabit enim Deum predestinasse homines quia opera illorum bona praeuiderat si referatur ad verbum dare vera erit Quia significabit executionem futuram esse per opera bona siue quod est idem glorificationem effectum esse iustificationis et operum bonorum sicut ipsa iustificatio effectus est vocationis et vocatio praedestinationis Therefore that proposition God fore-ordayned from eternitie to giue to men the Kingdome of heauen by their fore-seene Workes may both be true and false For if those wordes by their workes fore-seene be referred to the word Predestinauâ—t hee predestinated or fore-ordayned the sense and meaning is false For it will signifie God to haue Predestinated Men because he fore-saw their Good workes but if the same wordes be referred to the worde Dare to giue and bestow the sense and meaning will be true For it will signifie that the execution must be done by Good works or which is all one that Glorification is the effect of Iustification and Good workes euen as Iustification is the effect of Vocation and Vocation the effect of Predestination Againe in an othor place hee hath these wordes Non ideo pendet praedestinatio ab operibus sed opera a praedestinatione Therefore Predestination doth not depend of Workes but Workes depend of Predestination Againe in an other place he sayth thus Alia ratio est pradestinationis alia executionis Constituit N. in praedestinatione regnum caelorum dare certis hominihus quos absque vlla operum praeuisione dilexit tamen simul constituit vt quo ad executionem via perueniendi ad regnum essent bona opera There is one reason of Predestination an other of Execution For in Predestination God decreed to giue the Kingdome of Heauen to certaine men whom he loued without any fore-sight of Workes howbeit he decreed withall that in respect of the execution Good workes should be the way to come vnto the same For this cause doe our Râ—emistes tell vs that our first Iustification is of Gods Grace and not of our deseruinges because none of all our actions that were before our Iustification could merit or iustly procure the Grace of iustification Thus discourse these famous and great learned Popish Writers to whose Doctrine I subscribe with all my heart For as I haue often sayd else where I highly reuerence the Old Romane religion and to the vttermost of my small talent skill I both haue done doe and will defende the same Yea and iustifie the Doctrine of the Church of England to be the Old Romane Catholike and Apostolike religion which S Peter and S. Paul deliuered to the auncient and first Church of Rome Out of the Doctrine heere deliuered by these famous Papistes Lyranus Aquinas and Bellarminus I gather many excellent Notes First that the Grace Fayth and Good workes which we haue in this world and the Glory which we expect in the world to come doe all wholly proceed from Gods Predestination euen without all desertes of Man Secondly that as God prepared the Kingdome of heauen for his Elect euen before they were borne or had done any Good workes so did he also prepare the way and meanes by which he would bring them to the same Thirdly that no Workes done or fore-seene to be done did mooue God to predestinate any man to the ioyes of Heauen Fourthly that Good workes are not the Cause but the Effect of Predestination Fiftly that Good workes are the way and meanes which God ordayned for the execution of Predestination and for the accomplishment of Glorification Sixtly that not onely Predestination but also Iustification proceedes of
can possibly be alleadged or produced out of the holy Fathers concerning this Subiect now in hand To this Booke in the third part and tenth Chapter I referre the Reader for his full satisfaction in this behalfe Secondly that aswell the thing it selfe as the name was first hatched in the Councell of Lateran For no Text in the Law of Moses no Sentence in the Prophets no Word in the Psalmes no Affirmation out of the Ghospell no Testimonie out of the Epistles of the Apostles no Verdict out of the holy Fathers no specialtie out of the auncient Councels can now or euer be found extant which once maketh mention either of Transubstantiation or of accidentes without subiectes Thirdly that this Popish fondly imagined Transubstantiation is farre different from that Reall presence with which the Pope and his Romish Synode most cruelly assayled Berengarius That Reall presence though most absurd as I haue prooued demonstratiuely in the Iesuites Antepast may well stand with Consubstantiation and nothing at all change the substaunce of Bread For it is a Popish foundation though foolish and ridiculous as is prooued in my Suruey that two Bodyes may be in one place at once This Transubstantiation sendeth the substance of Bread neither my selfe nor yet the Papistes can tell whither That Reall presence altereth not Christes Body but this Transubstantiation changeth the substaunce of Bread into Christes Body That Reall presence causeth not accidentes without subiectes but this Transubstantiation inferreth Miracles vpon Miracles aboue ten thousand times a day Popish Reall presence is one thing of which I dispute not in my Tryall Popish Transubstantiation is an other thing which is the subiect now in hand Fourthly that the Papistes them-selues doe not know what to thinke or say of their lately inuented Transubstantiation Durand as I haue prooued in the Downefall of Poperie affirmeth constantly that onely the forme of Bread is changed and that the matter of Bread remaineth still in the Eucharist Rupertus the Popish Abbot holdeth that the Bread is vnited Hypostatically to the Sonne of God Cardinall Caietanus Henricus and Capreolus are of an other different opinion Iohannes Parisionsis held also that the Bread was assumpted but in a different manner from the opinion of Rupertus An other opinion yet remaineth which affirmeth the Annihilation of the Bread Yet Cardinall Bellarmine holdeth with the Councell of Trent for hee that at Rome holdeth otherwise must be burnt that the Bread is transubstantiated into the Body of Christ. What Childe in the fyre would not come foorth to heare this harmonie Will yee heare what the learned Fryer S.R. sayth to this discordant melodie these are his expresse wordes in his pretensed Answere to the Downefall of Poperie The first Contradiction which this contradictions fellow findeth in the Masse is that Durand Caietan and foure Catholiques more before the Councell of Trent did otherwise explicate the manner of Christes Reall presence in the Eucharist then was trueth and since the Church hath defined and explicated in the sayd Councell Thus answereth S.R. that Learned man as B.C. his brother calleth him By whose learned Assertion we are giuen to vnderstand that Transubstantiation was not an Article of Popish sayth vndoubtedly vntill the late Popish Councell of Trent that is 1547. yeares after Christ. The Eleuenth Chapter of Popish Inuocation of Sainctes B. C. TV per Thomae sanguinem c. By the blood of Thomas which hee for thee did spend bring vs thyther ô Christ whyther Thomas did ascend I vtterly deny that any of these wordes or altogeather make Thomas a Mediator of Redemption or doe prooue that wee inuocate him as the Sonne of the liuing God and the onely Sauiour of the World T. B. I answere that this Popish manner of Praying prooueth euidently that Thomas Becket is to the Papistes a Mediator not onely of Intercession but also of Redemption I prooue it by sundry meanes and irrefragable reasons First because there is no Saluation in any but in Iesus Christ neither any other Name vnder Heauen whereby we must be saued Secondly for that the auncient Catholique Church hath euer desired Remission of sinnes of God the Father for and through Iesus Christ his onely Sonne and our onely Sauiour Thirdly because onely the Blood of Iesus Christ not the Blood of any other is able to bring vs to Heauen Fourthly because Iesus Christ with his owne Blood not the Blood of others hath perfectly accomplished the saluation of his Elect and that hath he done once for all Fiftly because an Angell came downe from Heauen and imposed the name Iesus vpon the Sonne of God yeelding this reason thereof for that he should saue Gods people from their sinnes Sixtly because all the workes of God are perfect Which for all that could not be so if Beckets Blood be a cause of our going to Heauen Seuenthly because all Gods Children are rewarded farre aboue their condigne desertes as I haue foundly and plentifully prooued in the Conclusions of the ninth Chapter immediately aforegoing Eightly because S. Austen affirmeth constantly that the best liuer vpon earth shall perish euerlastingly if he find not Mercie farre aboue his Desertes But doubtlesse hee that is rewarded aboue his Desertes and standeth in need of Mercie for his owne Sinnes that mans Blood is not a fit cause or meane to bring others vnto Heauen B. C. The Pope and many thousandes more vse the Romane Breuiarie Missall in neither of which any such Prayer is conteyned and as I suppose it is not found but in those of Sarum vse which be now antiquated and out of date T. B. I answere first that our Jesuite now beginneth to tell vs wonders euen the mutabilitie of Romish Fayth and Religion of which I disputed in the Chapter of Veniall sinnes Secondly that as the Pope hath reformed the Romish Fayth and Religion in this and some other poyntes euen so hath our English Church abolished all Popish errours and superstition whereby wee are the true Reformed Catholiques in very deed For as your Capuchones are the true reformed Franciscanes at Rome so are wee the true reformed Catholiques in England B. C. An vntrueth it is that Saintes merites are ioynt purchasers of saluation with Christes blood if he meane that the Merites of Christ and his Saintes doe alike availe to saluation T. B. I answere first that our Jesuite not able to defend Poperie nor to answere the reasons by mee produced doth highly blaspheame Christ and the sacred Merites of his most precious Blood For as we see hee absurdly and most impiously auoucheth that the Merites of Saintes may be ioynt purchasers of saluation with Christes most sacred Blood so it be not in the same degree Let his wordes be well marked for they import as much as I do say O monstrum horrendum What blasphemie what impietie what crueltie what infidelitie is diabolically implyed in rotten Poperie You were not saith
dayes the Byshoppes of England now so called haue had and kept a continuall and vninterrupted succession of Byshoppes successiuely so sound firme and inuiolable as the Church of Rome is not able to shew the like This succession is so clearely prooued in my Christian Dialogue as none with right reasoÌ„ can deny the same Fourthly that the Church of England now so called hath euer since the time of King Ethelbert constantly kept all and euery Article of the old Romane Religion which she receiued from the auncient and purer Church of Rome No Papist liuing is able to giue any true instance against this irrefragable assertion Fiftly that as in processe of time many superstitious grosse and palpable errours yea flatte Heresies haue by litle and litle crept into the Church of Rome euen so hath our Church of England through the sway of the time been deeply stayned polluted with the same Sixtly that our Church in the time of King Henry the eight began to be reformed in some Articles of Fayth and Doctrine but the reformation was not perfect vntill the raigne of King Edward the sixt In which Reformation no New Article of Fayth or Religion is added to the former but the former Fayth and Religion is onely refyned purged purified and such Superstition Errours and Heresies abolished as were by litle and litle brought into the Church All and euery iote of the old Romane Religion remayneth still in our Church permanent and inuiolable But some perhappes will heere demaunde of me how the Church of Rome did so degenerate from the auncient Fayth and so foulely corrupt the old Romane Religion To whom I answere in this manner First with Egesippus that auncient and learned Father that during the life of Christes blessed Apostles the visible Church remayned a Virgin free from all Heresies and corruptions but after their death Errours by litle and litle crept into the Church as into a voyde and desart House Secondly with Franciscus a Victoria that famous popish Fryer and great learned Schooleman that by litle litle the Papistes were in his time brought to such inordinate dispensations and to so miserable a state that they were neither able to endure their owne griefes nor remydies assigned by the Pope for the same That Clemens Lâ—nus and Syluester were very good Byshoppes of Rome but that the latter Byshoppes comming after them successiuely were wicked men and nothing comparable to the olde Byshoppes there Thirdly with Iosephus Angles that famous Popish Byshoppe euen in that Booke which hee dedicated to the Pope himselfe that the Romish Religion changeth euery day Fourthly with the fiue famous Popish Doctors Iohannes Roffensis Jacobus Almaâ—nus Gersonus Durandus and Michael Baius that euery sinne is mortall of it owne nature and that the old Romane Church did so beleeue vntill the time of Pope Pius the fift that is about 1560 yeares after Christ at which time Veniall sinnes werâ— hatched in the Church of Rome This is such a constant knowen trueth as neither the Jesuite S. R. nor yet the Iesuite B. C. his deare brother can tell in the world what answere to frame to the same Fourthly with Polidorus Virgilius that famous Popish Writer that the Popish Legistes and Canonistes of latter dayes haue so wrested the holy Scriptures to their owne sense and liking as Coblers doe gnaw with their teeth and stretch out their filthy skinnes Fiftly with Platina the Popes deare Vassall and trustie Friend that in his dayes the Popedome was brought to that passe that who so could goe before others in Bribes and Ambition hee onely should haue the place Sixtly with Couarruuias that worthy popish Arch-byshoppe and learned Canonist that in these dayes either the Popes opinion must be defended or else Poperie can not stand Lastly with Iosephus Angles writing to the Popes deare Holynesse that albeit the old Church of Rome did by the commaundement of the Apostles excommunicate all non communicants in the time of the Masse or Liturgie yet hath the late Church decreed that it shall be lawfull for all Lay persons to receiue the Eucharist onely at Easter Much more I might and could say if I thought not this sufficient So then the Fayth and Doctrine this day professed and authorized in this our Church of England is indeed the old Romane religion purged refined and restored to the primatiue and most auncient puritie in King Edwardes dayes in whose happy raigne was the perfect and complete Reformation But the Fayth and Religion it selfe came from S. Peter and S. Paul yea euen from Christ himselfe their Jesus and our Jesus world without end To whom with the Father and the holy Ghost three in the distinction of persons and one in the vnitie of diuine essence be all Honour Maiestie Power Glory and Dominion now and euermore Amen A Caueat to the Christian Reader THE masked Jesuite in his Preface to the Reader laboureth with might and maine to perswade his Readers that I dare not performe that challenge which I made to the Fore-runner his wordes are these I the meanest of many millions doe accept of his Challenge and doe vndertake to defend not onely these two poynes of Iosephus Doctrine and Pope Martins Dispensation which he hath singled out as matters important but also all the rest so it may be with that equitie and fauour which was graunted to the Protestantes in France And vpon the same conditions doe prouoke him with a counter-challenge to the defence of his Bookes And a litle after he telleth his Reader That hee sendes me as many Challenges as will stand betweene Charing-crosse Chester and as many Dares as will reach from Darby to Darington To which I answere in this manner First that the Jesuites are accused and charged by their deare Breathren the popish Secular Priestes with Pride Ambition Couetousnesse Coozenage Theft Crueltie Murther Treason and all wickednesse that can be named Yea of Fryer Parsons that trayterous Iesuite they giue this testimonie in particular viz. by Parsons platformes Secular Priestes must depend vpon Blackwell and Blackwell vpon Garnet and Garnet vpon Parsons and Parsons the Priestes Bastard vpon the Deuill Peruse my Anatomy of popish Tyrannie and there thou shalt finde this trueth with great varietie of like matter Secondly that in all my Challenges I require but one onely Condition which the Iesuite passeth ouer in silence because he meaneth not to performe the same The Condition is this viz. That the Iesuite which shall accept the Challenge must put downe his name with his addition in print and send it to me Which if it be once performed during my life I promised vpon my saluation to doe what in me lyeth to procure a false conduct for the safe comming safe abyding and safe departure of him whosoeuer he be that shall accept and vndertake the true performance of the Challenge in maner aforesayd Thirdly that the Jesuite
ChristiaÌ„ Dialogue pag. 17.19 A.D. 1415. The Fryer killeth himselfe with his owne sword Note well the answere This is veriâ—â—ed in the Gun-powder Iesuited vassals Marke well this answere See my Anatomie where this is plainely prooued A.D. 1415. O new borne Popery where is thy mother where is thy Godfather where is thy christianitie None euer heard of thee for the space of 1414. yeares after Christ. A generall Councell is aboue the Pope Gers. in Serm. coram concil Const. V prim part Gers. prim part in tract de appellat a Papa circa med Gers. vbi supr in 2. propos Gers. in serm coram Concil Const. K. prim part To this doctrine I willingly agree See my Anatomy pag. 137. All Papistes are Heretikes Rhem. in 16. Mat. 22. Luk. 15. Act. 18. All Papistes are Heretikes Rhem. in 15. Act. v. 28. ex Aug. libr. 2. de baptis cap. 4. Florint Cypriauâ—â— A.D. 250. Aug. A.D. 419. Marke well this poynt Supr cap. 2. prope finem The old Romane religion was the true Catholique Church The Papistes are the deformed and wee the reformed Catholiques in very deed B.C. pag. 136. All this is true but nothing to the purpose B.C. page 138. The Iesuite is full of vanitie and lying Marke well the answere B·C. page 136. See the Regiment cap. 14. page 183 184.185.187 170.166.200 128.125.155.119 Act. 19. v. 24.25 Marke well this poynt The right end is edification 1. Cor. 14 v. 14. v. 26.16 See and note my Regiment pag. 183.185.200.198.199 1. Cor. 14. v. 27.40 Marke well gentle reader B.C. pag. 135. Beda lib. 2. hist. cap. 2. Super cap. 16. note the chapter well Aug. confess lib. 1 cap. 14. de doctr Christ. lib. 2. cap. 13. de Catechi rud cap. 9. et in Psal. 123.128 Foolish zeale doth much hurt to the Church 1. Cor. 14. v. 26 1. Cor. 14. per totum V. 8. V. 9. V. 11. V. 13. V. 14. Chrysost. in 1. Cor. hom 35. Theodoretus in 1. Cor. 14. Phoâ—ius ibideÌ„ V. 16. V. 19. V. 26. Suruey part 3. cap. 10. pag. 477. Lyran. in 1. Cor. 14. Basill in ep ad cler Neocaesar ep 62. Rhem. in 1 Cor. 14. v. 14. Marke well this answere V. 15. Mat. 15. v. 8. V. 13. et V. 28. Chrysost. in 1. Cor. hem 35. Loe S. Chrysostome doth very sharply reprooue them that haue the diuine Seruice in a tongue vnknowne Conc. Later sub Innoc. 3. cap 9. A.D. 1215. See Suruey et supra cap. 23. 1. Cor. 14. v. 26.40 Things good in their owne nature are prophaned in the popish Masse None but popish Priestes may say Dominus vobiscuÌ„ Popish Deacons may not say The Lord be with you 1. Cor. 14. v. 16.40 B.C. page 140. Marke well this reduplication Mat. 26.27 Mar. 14.22 Luke 22.19 1. Cor. 11.24 Math. 26.27 Luk. 22.19 Masse and Communion are all one in the true sense and meaning Confirmatio prima Ioseph Angles in 4. sentent part 1 p. 102. Marke the vncertaintie of popish Consecration Confirm 2. Sot apud Angels in 4. s. p. 102. Ios. Angl. in 4. s. p. 103. Apud 10. Angl. in 4. s. p. 144. Iosep. Angles vbi supra Angl. vbi supra p. 105. Mat. 26.27 Mar. 14.22 Luk. 22.19 1. Cor. 11.24 Quartò prinâ—ipaliter Deut. 4.2 Deut. 5.32 Deut. 12.32 Reuel 22.18 1. Cor. 14. v. 27. 1. Sam. 5.2 See my Suruey the Downefall the Iesuites Antepast 1. Cor. 10.31 Rom. 16.27 Ier. 9.24 Psal. 115.1 Gal. 1.5 Ephes. 1.12 B.C. pag. 140. Accidens potest adesse et abesse citra subiecti interitum Apud Ioseph Angles in 4 â— part 1. pag. 151. Act. 3.11 Chistes be dyâ— flesh blood bones in the popish Masse Ios. Angl. in 4. s. part 1. pag. 104. concl 1. Loe Popish Masse is the New religion Ios. Angles vbi supra pag. 104. Ios. Angles vbisupra pag. 104. B.C. pag. 141. Our Church was stayned with many errors vntill the time of King Edward when it was restored to the auncienâ— puritie of Fayth and Doctrine Rom. 1.8 A.D. 179. Tertio principaliter See the ChristiaÌ„ Dialogue chap. 4. pag. 66 The Papistes can name no â—ote of the old Romane religion which is not still kept in our Church of England See marke well my Dialogue chapter 4. pag. 92. Apud Euseb. hist. lib. 3. cap. 32. Victor de potest Papae et coÌ„c rel 4. pag. 151. et paulaâ—â—m c. Io. Angles in 2. sent pag. 275. part 2. See S. R. pag. 281. et B.C. pag. 76. Polyd. lib. 4. cap. 9. pag. 39. Couaâ—ruu to 1. c. 20. part 11. in med col 1. Angl. in 4. s. p. 1. pag. 133. Conc. Later Sic enim Apostoli statuerunt et sancta Romana tenet Ecclesia Preface pag. 15. Chalenges doe occupie no place they are adiectiues which can not stand without subiectes The Author still so protesteth that he will performe his promise The Iesuite dareth not dispute and therefore requireth new conditions Preface pag. 18.
forgerie and more then ridiculous foolerie the Reader God willing shall finde sound and large proofes in the next Chapter The reason is euident because sixe hundred and thirtie learned and holy Byshops assembled in councell at Chalcedon decreed the Byshop there to be equall to the Byshop of Rome in all Ecclesiasticall affayres I will alleadge the expresse words of that famous Synode which our Jesuite vseth not to do least it should discouer his lyes falsehood and cunny catching trickes These are the wordes of the Councell Gloriosissimi iudices dixerunt ex his quae gesta sunt perpendimus omnem quidem primatum et honorem praecipium secundum canones antiquae Romae deo amantissimo Archiepiscopo conseruari oportere autem sanctissimū Archiepiscopū regiae Constantinopolis nouae Romae eisdem primatibus honoris et ipsum dignū esse et potestatē habere ordinare metropolitas in Asiana et Pontica et Thracia diacesibus Sequitur Reuerendi Episcopi dixerunt haec iusta sententia haec omnes dicimus haec omnibus placent hoc iustū decretū quae constituta sunt valeant haec iusta sententia omnia ordinatè decreta sunt The most glorious Iudges sayd Wee perceiue by these thinges which are defined that all Primacie and chiefe Honour according to the Canons is reserued to the most holy Arch-byshop of old Rome but the most holy Arch-byshop of the royall citie of new Rome must haue the same primacie of Honour and power to ordaine Metropolitans in the Dioceses of Asia and Pontus and Thracia The reuerend Byshoppes answered This is a iust sentence this wee all say this pleaseth all this is a iust decree The thinges which are decreed let them be of force This is a iust sentence all thinges are orderly decreed Thus teacheth vs this most famous Councell of 630. Byshops very learned and holy Fathers Out of which Decree I obserue first that the Primacie which the most auncient and best Councels gaue to the Byshop of Rome was not of Power but of Honour Secondly that this holy learned and famous Councell gaue no other name or title to Leo then Byshop of Rome but Arch-byshop of old Rome Thirdly that the same Fathers gaue the same title or name to Anatolius then Byshop of Constantinople calling him Arch-byshop of new Rome Fourthly that this famous Councell made the Byshop of Constantinople equall with the Byshop of Rome in all things the primacie of Honour onely excepted in which preheminence of Honour the sayd 630. Fathers decreed constantly that the Byshoppe of Constantinople or new Rome should be the next to the Byshop of old Rome And this doubtles is that very doctrine which I defend For I willingly graunt both in this and in all my other Bookes that the Byshoppe of Rome is the principall and chiefest Patriarke and ought according to the auncient Canons of the famous and holy Councell of Nice to haue the chiefest place in all Ecclesiasticall meetinges councels and Assemblies before all other Byshoppes in the Christian world This assertion is yet more plainely confirmed in an other place of this famous Councell of Chalcedon these are the expresse wordes Definitiones sanctorū patrum sequentes vbique et regulam et quae nunc relecta sunt centum quinquaginta deo amantissimorum episcoporum qui congregati sunt sub piae memoriae Imperatore maiore Theodosio in regia ciuitate Constantinopoli noua Roma cognoscentes et nos eadem definiuimus de priuilegijs eiusdem sanctissimae Constantinopolitanae ecclesiae Romae nouae etenim sedi senioris Romae propter imperium ciuitatis illius patres consequenter priuilegia reddiderunt et eadem intentione permoti centum quinquaginta deo amantissimi episcopi aequa sanctissimae sedi nouae Romae priuilegia tribuerunt rationabiliter iudicantes imperio et senatu vrbem ornatam aequis senioris regiae Romae priuilegijs frui et in ecclesiasticis sicut illa maiestatem habere negotijs et secundam post illam existere Wee following the definitions of the holy Fathers euery where and knowing the Canons and the Decrees of the 150. holy Byshoppes assembled vnder the Emperour Theodosius the elder of holy memorie in the royall citie Constantinople new Rome haue defined the very same touching the Priuiledges of the same most holy Church of Constantinople new Rome For the Fathers gaue Priuiledges consequently to the seate of old Rome for the Empire and dominion of that Citie And the 150. most holy Byshops hauing the same intention gaue equall Priuiledges to the most holy seat of new Rome iudging according to reason that the Citie which was honored with the Empire and the Senate should enioy equall Priuiledges with the old royall Rome and excell in Ecclesiasticall affaires as it and be the second after it In these wordes of these 630. holy and learned Fathers it is very cleare and euident that the Byshop of new Rome was equall to the Byshoppe of old Rome in all thinges the primacie of Honour onely excepted Which illation is soundly confirmed by the decree of the famous Councell of Constantinople in these expresse wordes Constantinopolitana ciuitatis Episcopum habere oportet primatus honorē post Romanum Episcopum propteria quod sit noua Roma The Byshop of the citie of Constantinople must haue the honour of Primacie after the Byshop of Rom◠because it is new Rome Loe all that wherein the Byshop of Rome excelleth the Byshop of Constantinople and consequently all other Byshops is nothing else in deed but the sole and onely Primacie of honour Which Primacie wee are so farre from denying it that wee giue the same to our Arch-byshoppes and Metropolitans in the Church of England To which I adde and it is very emphataicall that the principall and chiefe cause of making the Byshop of Rome the chiefe Patriarke and of giuing him the Primacie of honour was this and no other viz. because the citie of Rome was the Imperiall seate of the Emperour So affirme two most famous Councels of Constantinople and Chalcedon And these Councels are consonant to the most famous Councell of all Councels since the death of the Apostles to weet the Councell of Nice in Bithyni◠although that sacred Councell did not produce the reason for the aforenamed Primacie of the Byshop of Rome B. C. To this may be added that seeing Pope signifieth Father as Bell according to the truth confesseth it followeth that the Byshop of Rome was in old time reputed Superiour to all in that he was called the Father of Fathers For Steuen Byshop of Carthage writing to Pope Damasus in the name of three Councelles celebrated in Africke giueth him this title To Pope Damasus our most blessed Lord exalted with Apostolicall dignity the Father of Fathers T. B. I answere that while our Jesuite laboureth to stablish the Popes falsesly pretended soueraigntie he prooueth himselfe a very Noddie for I haue already graunted that
the Byshop of Rome for the excellencie of that Citie is the chiefest Patriarke and so may be called the Father of Fathers that is the chiefest Father or Byshop of all Fathers or Byshops in Christes Church It is one thing to call the Byshop of Rome Father of Fathers an other thing to call him vniuersall Byshop or vniuersall Father The former our Church of noble England admitteth while shee approoueth two Primates th' one of England th' other of all England Euen so doe wee repute our two Arch-byshops of Canterbury and Yorke to be the Byshops of Byshops or Fathers of Fathers which is all one for either of them is Byshop of Byshops within his prouince that is the Chiefest of all the rest But this is nothing to that superroyall power of which wee are to intreate in the next Chapter which I wish the reader to marke with such attention as apperteyneth thereunto But the latter both we and great learned Popish writers doe vtterly disclaime In the Popes owne decrees I finde these expresse wordes Primae sedis Episcopus non appelletur princeps sacerdotuÌ„ vel suÌ„mus sacerdos aut aliquid huiusmodj sed tantuÌ„ primae sedis Episcopus Vniuersalis auteÌ„ nec etiaÌ„ Romanus pontifex appelletur Let not the Byshoppe of the chiefe Seate be called the Prince of Priestes or the Hie Priest or haue any such like name but onely the Byshop of the first Seate And Vniuersall Byshop none may be called no not the Byshop of Rome himselfe What doth Gratianus that famous Champion of the Romish Church tell vs soe We haue read the Popes Decree which was taken out of the Affrican Councell the wordes of Gratianus haue sounded in our eares Nay you shall heare a greater wonder Pope Pelagius doth constantly deliuer the selfe same doctrine and defineth it for the trueth to be receiued and beleeued these are his expresse wordes Nullus Patriarcharum vniuersalitatis vocabulo vnquam vtatur quia si summus Patriarcha vniuersalis dicit Patriarcarum nomen caeteris derogatur Sed absit hoc a fidelibus hoc sibi velle queÌ„piam arripere vnde honorem fratrum suorum imminuere ex quantulaecunque parte videatur Quapropter charitas vestra neminem vnquam etiam suis in epistolis vniuersalem nominet ne sibi debitum subtrahat cum alteri honorem infert indebitum Let no Patriarke euer vse the word of Vniuersalitie because if the chiefest Patriarke be called Vniuersall the name of Patriarkes is derogated from the rest But be this farre from the faythfull that any should willingly snatch that to himselfe which may any way seeme to diminish the honour of this breathren though in neuer so small a degree Wherefore let not your charitie in your Epistles name any Patriarcke at any time Vniuersall least while ye giue to an other that honour which is not due yee take from your selues that which is due To which I adde this Epigramme set downe as the contentes of the Decree in the beginning thereof Nec etiam Romanus pontifex vniuersaâ—is est appellandus Neither may the Byshoppe of Rome be called Vniuersall Pope Gregorie is consonant to Pope Pelagius in these expresse wordes Ecce in presatione Epistolae quam ad meipsum qui prohibui direxistis superbae appellationis verbum vniuersalem me Papam dicens imprimere curastis Quod peto mihi dulcissima sanctitas vestra vltra non faciat quia vobis subtrahitur quod alteri plus quam ratio exigit praebetur Sequitur sin me vniuersaleÌ„ PapaÌ„ vestra sanctitas dicit negat se hoc esse quod me fatetur vniuersum sed absit hoc recedant verba quae veritateÌ„ inflant et charitateÌ„ vulnerant Behold in the Preface of your Epistle which you addressed to mee forbidding it you laboured to impose vpon me a word of proud appellatioÌ„ calling me Vniuersall Pope which I pray your sweet holynesse not to do to me any more because that is taken from you which is giuen to an other more then reason doth require For if your Holynesse call mee Vniuersall Pope you denie your selfe to be so seeing you call mee Vniuersall But God forbid away with wordes that puffe vp the trueth and wound charitie Thus writeth Gratianus the compiler of the Decrees thus Pope Pelagius thus Pope Gregorius Out of those Positions thus constantly deliuered I obserue sundry very profitable and necessarie documentes First that none no not the Byshop of Rome may be called Vniuersall Pope Secondly that the giuing of Vniuersall to one taketh away that which is due to all the rest Thirdly that Gregorie who lyued more then 590. yeares after Christ vtterly refused the name of Vniuersall Byshop or Pope calling it a proude name and sharply reprooued Enlagius the Patriarke of Alexandria for ascribing the same vnto him Fourthly that Pope Pelagius the predecessour of Gregorie detested and abhorred the same proud arrogant name So then I may lawfully conclude that the name Pope in popish sense and meaning was not proper and peculiar to any Byshop of Rome for the space of 591. yeares after Christ. How impudent therfore is our Fryer when he auoucheth the Councell of Chalcedon to haue called Leo the Vniuersall Pope Liberatus to haue tearmed him Pope ouer the Church of the whole world Pope Damasus and Theodoretus to haue done the same All which are meere lyes notorious slaunders and irksome falsifications inuented by the Father of lyes and his deare children the Iesuiticall crew to defend late vp-start Poperie if it were possible from the imputation of the New religion B. C. And this may be the reason that albeit sometime in the primatiue Church the name was also giuen to other Byshops yet seeing in foresayd manner it agreed peculiarly to the Byshop of Rome as declaring his sone raigne authoritie ouer others the former custome ceased and so it remayned alone to him T. B. Three things our Fryer freely graunteth in these words all which such is the force of trueth are altogeather against him selfe First he confesseth the trueth vnawares that the name Pope was giuen to other Byshoppes in the primitiue Church and consequently he must graunt volens nolens that to chalenge that name as the Byshop of Rome this day doth is a rotten ragge of the New religion Secondly he sayth it peculiarly agreed to the Byshop of Rome as declaring his Soueraigne authoritie ouer others In which his assertion a notable absurdity is implyed viz. that the name Pope was aralogon and consequently was giuen to other Byshops but improperly analogically and by way of similitude as euery meane Logician can tell or Iesuâ—te Thirdly he graunteth that the name Pope did in processe of time cease to be giuen to other Bishops and so remayned to the Byshop of Rome alone Which doubtlesse is that very doctrine which I in the tryall doe defend To which I must needes adde this one thing though litle to
to liue a single life Secondly that he wished of both sortes and sexes men and women those onely to abstaine who had the gift Thirdly that he made no Law for single life but left it free to euery ones choyce and election professing constantly that he had no commaundement from God concerning Virgins And doubtlesse if S. Paul had no warrant to inioyne Single life much lesse had the Councell of Nice such a warrant and least of all had the late Byshoppes of Rome men of dissolute life and scandalous behauiour such power and authoritie The second colour of trueth pretended by our Fryer Iesuite is of S. Epiphanius S. Hierome Eusebius and Pope Zacharie Let vs therefore heare his owne wordes and his scholasticall dispute B. C. The holy Priesthood saith Epiphanius is for the most part of Virgins or Vnmarryed folke or if those be not sufficient for the Ministerie of those which containe themselues from their owne Wikes And in an other place But the Church quoth be doth not admit the Husband of one Wife yet lyuing and begetting Children T. B. I answere first that Epiphanius speaketh not of any Law that was made in his time against Priestes Marriage but of a voluntarie vsage of some few in some few places Which mine answere is virtually implyed in these wordes for the most part Secondly that I haue prooued in the fift Proposition very plentifully euen by the Popes owne Decrees besides many other waightie important proofes that it was euer lawfull for Byshops Priestes and Deacons of the East Church to haue Wiues and to beget Children as others did To which I now adde for the complement thereof this liuely testimonie of the Councell of Agatha in these expresse wordes Presbyterj Dinconj Subdiaconj vel deinceps quibus ducendi vxores licentia modo non est etiam aliarum nuptiarum euitent conuiuia Priestes Deacons and Subdeacons and the rest who now haue not Licence to Marrie must not be present at the Feastes of other Marriages Out of these wordes of this Councell I obserue first that this Councell was celebrated about 439. yeares after Christ. Secondly that it plainely conuinceth against all cursed Iesuites and Antichristian Byshoppes of Rome that it was sometime lawfull for Priestes to Marrie Thirdly that this Councell alludeth to the time of Siricius which was about 51. yeares before it For when the Councell saith who are now debarred from Mariage it implicitely affirmeth that before they might freely haue Married If therefore Epiphanius meane not as is already sayd his bare word may not be admitted against the Canon of th'Apostles against the famous generall Councell of Constantinople against the Councell of Agatha against the Popes owne Decrees Yea S. Epiphanius graunteth that some Priestes were Married in his time And Polydorus sayth that S. Paul called his Wife Sister and reiecteth S. Hieromâ—â— exposition See and note well the fift Proposition B. C. S. Hierome likewise writing against Vigilantius sayth What shall the Church of the East doe What the Church of Egipt and the Apostolike Sea which take Virgins for their Clerkes or Continent or if they be Married giue ouer to be Husbandes Will Bell for all this tell vs that Priestes were euer Marryed in the East-Church and without all respect giue S. Epiphanius and S. Hirome the word of disgrace T. B. I answere first that this Testimonie being the same in substaunce with the former may with all congruitie receiue the same answere For it doth not relate any Law Decree or Constitution made against Priestes Marriage but barely and onely insinuateth that zeale and feruour which was wonderfull in the primatiue and auncient Church Howbeit therevpon will it neuer follow in true forme of argument that because some hauing the gift of Continencie absteyned from Marriage so to auoyde the incumbrances of which th'Apostle speaketh therefore all others must be compelled Lege lata to doe the same For as the vnmarryed Byshoppes and other inferiour Ministers in our Church of noble England doe not make a Law to the rest whose Marriages they honour and approoue so neither did the single life of some few make a generall Law for the rest in the primatiue and auncient Church We honour reuerence and highly commende the Single life of our Clerkes who haue the gift of Continencie wee onely and solely condemne that coacted and forced Chastitie which brought such filth shame and confusion to the Church that three most famous zealous and learned Papistes Polydorus Panormitanus and Pope Pius were mooued and as it were enforced with zeale vnto the trueth to write as sharply against the same as my selfe haue done Secondly that if this answere be not according to S. Hieromes true meaning then not Bell good M. Fryer but holy Paphuntius but the Apostolike CanoÌ„ but the Councell of Constantinople but the Councell of Agatha but Sozomâ—nus but Socrates but Gratianus but the Popish canonized Saint Antoninus and the Popes owne Decrees doe giue to Epiphanius Hierome the word of disgrace Marke well the â— 4.7 and 13. Propositions Thirdly that though the Councell of Agatha approue the Decree of Siriâ—ius to which it alludeth by adding an other absurd constitution to the same yet doth it freely and plainely tell vs that Priestes were lawfully Marryed before that time Which is a testimonie so cleare and apparant for Priestes Marriage as all the world may iustly abhorre mans Law made against the same Let the words of the Councell of Agatha neuer be forgotten because they strike the matter dead For in that the Councell saith which are now debarred from Marriage it plainely giueth vs to vnderstand it may not for shame be denied that it was sometime lawfull for Priestes to Marrie that is as I haue already prooued vntill the time of Siritius To which I must needes adde that which I haue soundly concluded in the eleuenth Proposition viz. that the Pope by popish Fayth and Doctrine can make lawfull the Marriage not onely of Secular Priestes but also of Fryers Monkes Iesuites and Nunnes And consequently that God neuer did prohibite or forbid the same But what an absurd Decree is that which the Councell of Agatha added to Pope Siritius his cursed and execrable Law this is it The Councell of Agatha chargeth all vnmarried Priestes that they be not present at the Banckets and Feastes of other Marriages Is not this absurd Our Lord Iesus himselfe vouchsafed to honour Marriage with his sacred presence Hee and his Disciples were togeather at a Wedding in Cana of Galilee where he wrought his first Miracle in changing Water into Wine and yet I trow our Papistes will not say that Christ and his Disciples were Married men Whether the Pope be Antichrist or noe viderint ipsi But that these and the like Decrees be pregnant coniectures and more then probable signes that he is the forerunner of Antichrist I constantly here
the matter Yet such a Booke I neuer saw to this day neither can I learne that any other hath seene the same But more hereof to speake fitter occasion will be offered hereafter And if I liue to see such a Booke extant it shall not God willing be long vnanswered Thirdly that I prooued it in the Tryall euen in this very Chapter to be a very rotten Ragge of the New religion And this I did performe in that place many wayes First by the expresse wordes of Syluester Pryeras a man so profound and learned that hee was by the Papistes surnamed Absolutus Theologus who constantly affirmeth that the Popes Pardons were neuer knowne to vs neither by the Scriptures nor yet by the auncient Fathers but onely by the late Writers Loe the Popes Pardons are so new that neither the Holy Scriptures nor yet the old Fathers knew them but the late Writers onely Ergo they must needes be Ragges of a New Religion How can the Fryer denie this withoutblushing His owne conscience accuseth him Hee can not tell doubtles what in the world to say or thinke Hee seeth euidently that Poperie is prooued the New Religion Hee perceiueth right well that hee is not able with all the helpe of his best friendes to defend the Pope from vtter shame Secondly by the flat testimonie of the Popish canonized Saint Antoninus sometime Archbyshop of the famous Citie of Florence who deliuereth the selfe same Doctrine that Syluester did Thirdly by the Doctrine of Petrus Lombardus their famous Maister of Sentences who though he with great diligence collected into one Volume all the worthy Sentences of the old Fathers could neuer for all that find the Popes Pardons or any mention thereof in any of their Writinges For as Syluester and Antoninus truely write the Old Writers were not acquainted with any such thing Fourthly by the free confession of M. Fisher that famous Popish so supposed Martir sometime Byshop of Rochester in noble England who in his Answere to M. Luthers Articles was enforced to admit the Newnes of the Popes Pardons To all which and much more plainely set downe in the Tryall our Iesuite sayth not one word Hee was so frighted forsooth with the Conclusion that hee durst not once touch the Premisses but passing them ouer in deepe silence hee curâ—alleth the Ergo and seuereth it from the Consequent because it did connotate plainely lay open to the Reader that the Premisses went before I wish the Reader to peruse the Tryall that so hee may see the coozening trickes of the proud Fryer Marke the Complement following The Complement of this Chapter FOr the better instruction of the Christian Reader and the vtter confusion of our Fryer and of all other Fryers Jesuites and Iesuited Popelinges let vs seriously ponder and constantly remember that there be two kindes of Pardons Th' one De pamtentijs iniunctis th' other Dâ—remissione peccatorum Concerning the former kinde which were onely relaxations or mittigations of Discipline and Canonicall Penance inioyned by the Church I graunt very willingly that in the primatiue and auncient succeding Churches they were very frequent and vsuall For in those dayes and ages such as were notorious offendours and had giuen publike scandall to the Church were enioyned by the Church to doe publique penaunce for their publique faultes before they could be admitted into the Church againe Which godly Discipline is this day obserued God be thanked for it in all particular Churches throughout this Realme of noble England Yea in the auncient Churches many yeares of penaunce or publique exercises of humiliation were ordained for euery publique grieuous Offence Wherevpon it came that when many penitent persons gaue euident signes of true internall remorse for their former scandalous conuersation then the Church thought good to giue to such penitent persons some relaxation of their so inioyned publique penaunce Which kind of Pardons the famous Councell of Nice of Arles of Ancyra and others did vsually giue to penitent persons Of which manner of pardoning the auncient Fathers Tertullianus Cyprianus Jrenaeus Eusebius Sozomenus and others doe often make relation But concerning the latter kind of late Popish Pardons that is of applying to whom they list and when they list aswell to the liuing as to the dead the Merites of Christ and of his Saintes as condigne satisfaction for their Sinnes no Scripture no Councell no Father no auncient approoued Historiographer maketh any mention at all Which trueth I haue so plainely prooued in my Booke of Motiues as no Papist in Europe is able to answere the same The Booke hath been extant in print now 15. whole yeares and to this day no answere though often promised will appeare But let our Iesuite proceed in his wonted maner B. C. I will adde one testimonie more of our Enemies the Waldenses who appeared to the world about the yeare 1270. as testifieth Claudius Cussordius and Guido one of whose Hereâ—â—es was against the Popes Pardons as is most certaine and Kemnitius confesseth which argueth that Parâ—ons were long in vse before the yeare 1300. And therefore be it knowen to Bell that he hath runge out a notorious vntrueth T. B. I answeare first that Waldenses appeared to the world one hundred yeares before the time our Fryer nameth viz. about the yeare 1169. and so hath hee in this poynt runge one notorious vntrueth though but a very small one in respect of his other manifold and most impudent lyes Secondly that Chemnitius doth not confesse as our Fryer impudently affirmeth But wisemen may and will beleeue him at leasure seeing hee referreth them for the proofe to his inuisible Booke The dolefull Knell For I protest to all the world that I can neither see it nor find out any man who hath seene that same Booke And therefore I haue great reason to thinke that no such Booke is extant in deed especially because the Iesuites haue long sithence and many times affirmed both in wordes and writinges that my Motiues and Suruay were answered which for all that was such a notorious lye as the sayd Bookes remayne to this day vnanswered insomuch as some of their dearest and most deuoted vassals are ashamed of their sylence in that behalfe and beginne to stagger and to doubt of the Popish Fayth and Religion My Motiues were printed in the yeare 1593. And my Suruay of Poperie in the yeare 1596. So as the Jesuites haue had the former in their handes now 15. yeares fully compleate and the latter 12. yeares with the vantage of a large assisse But more of this subiect in the 9. Chapter following God willing toward the end of the same Thirdly that our Fryers two Witnesses Guide and Cussordius are in honestie and credite comparable to himselfe base fellowes men of no reputation Knightes of the Post who will say or sweare any thing for the Popes pleasure Fourthly that where our Fryer sayth without
time and who they were that composed the partes thereof When as neither Durandus nor any other make the essentiall and very substantiall part of the Masse that is the wordes of Consecration to haue come from any other then the Sonne of God But they speake of the accidentall partes thereof to weet either deuout Prayers or Ceremonies which we willingly graunt to proceed from the institution of Christes Church T. B. I answere first that our Fryer giueth both the Pope and Poperie a deadly wound while he telleth vs that Durandus and others note at what time and who they were that composed the partes of their popish Masse Secondly that while our Fryer Iesuite maketh one onely essentiall part of their popish Masse that is the wordes of Consecration he graunteth that all the rest be Accidentall and so may be taken away from the same To which Doctrine I very willingly subscribe assuring the Iesuite that they and we shall soone agree if the Pope will thus reforme their Masse in abolishing all the accidentall partes here so named from the same Thirdly that I haue already prooued the word enim in the consecration of the Bread to be either of Mans institution or else the Deuils Fourthly that S. Thomas of â—â—quine Durâ—nâ— and other learned Papistes doe constantly affirme that God can not by his diuine power cause one the same body to be in diuers places at once And consequently that our Iesuites must either deny Christes body to be in Heauen contrary to the expresse wordes of holy Scripture or else that Christes body his flesh blood and bones can not be in their popish Masse or thirdly that the wordes of Popish Consecration came from some greater power then is in God which for all that no Papist dareth to auouch Fiftly that the wordes which are vsed in the popish Consecration of Wine came not from the Sonne of God I prooue it by the testimonie of Iosephus Angles that famous popish Byshoppe and learned Schoole-doctor whose expresse wordes are these Forma consecrationis Calicis qua Romana vtitur Ecclesia est sufficiens traditur enim ab Euangelistis et verba qua ab Ecclesia interpoâ—untur scilicâ—t nouâ— et aâ—erni testaments misterium fidei forma qua Christus consecrauit sensum handmutanâ— The forme of the Consecration of the Chalice or Cuppe which the Church of Rome vseth is sufficient for it is deliuered by the Euangelist and the wordes which the Church interlaceth to weet of the new and eternall Testament the misterie of Fayth doe not change the sense of the forme in which Christ did consecrate Thus writeth Byshop Angles plainely insinuating to his Readers that the Church of Rome vseth an other forme of Consecration then Christ himselfe did vse And consequently that the wordes of Consecration vsed in the Romish Church came not from the Sonne of God Ergo the Romish forme of Consecration is a Ragge of the New religion Sixtly that the Papistes can not tell indeed which be the precise wordes of their popish Consecration although that be the most principall and the very essentiall part of popish Masse and consequently of all popish Fayth and Religion I prooue it most euidently because Byshoppe Angles rehearseth foure seuerall opinions concerning this precise Article of popish Fayth these are his expresse words Quatuor sunt opiniones Prima S. Thomae qui omnia praedicta verba dicit esse de essentiaformae Secunda opinio est Alexandri D. Bonauenturae et Durandâ— qui affirmant de necessitate consecrationis Calicis esse haec sola verba scilicet hic est sanguis meus Tertia opinio dicit haec verba scilicet hic est sanguis meus qui pro â—ultis effundetur in remissionem peccatoruÌ„ esse de necessitate consecrationis praetermissis alijs verbis quae ab Ecclesia Romana adduntur qua forma vturtur Graeci Quarta opinio est Scoti qui ait de haec quastione nihil certitudinalitor esse nobis traditum There be foure opinions S. Thomas holdeth the first who auoucheth all the aforenamed words to be of the essence of the forme The second opinion is Alexanders Bonauentures and Durandus who affirme that these onely wordes are of the necessitie of the consecration of the Chalice or Cuppe to weet This is my blood The third opinion affirmeth these wordes This is my blood which shal be shed for many for remission of sinnes to be of the necessitie of ConsecratioÌ„ not the other wordes which the Church of Rome addeth to them Scotus the popish Doctor Subtilis holdeth the fourth opinion auouching that they know not certainely what to hold or thinke of this matter This is the best popish Diuinitie for the most essentiall part of all Poperie that the best learned Papistes are able to affoord vs so as euery child is well able to discerne that the now Romish Fayth is the New religion B. C. What doth Bell and such like Ministers that deride the Ceremonies and partes of the Masse but mocke and mow at their owne Communion-booke and partes thereof being borrowed from vs or in what they differ can shew no greater antiquitie then the late dayes of Edward the sixt at what time diuers Ministers did hammer them in the forge of their owne inuention T. B. This is that which the Pope and his deuoted Vassals neuer cease to instill into the hearts and eares of silly Papistes that so they may falsely perswade them that the Popish Fayth is the Old and ours the New Religion Wherefore albeit I haue againe and againe prooued most euidently that the Fayth and Doctrine which the Romish Church this day holdeth and teacheth is the New Religion neuerthelesse seeing these wordes heere obiected doe in some sort as it were insinuate to the Reader the most principall and maine poynt of the whole controuersie I am very willing to vndergoe the paines how great soeuer for the better contentment and full satisfaction of all such as desire to know the trueth I answere thus first that the Church of Rome receiued the true Catholique Apostolique Faith in the dayes of S. Peter and S. Paul which S. Paul himselfe testified while he affirmed their Fayth to he renowmed in the whole world Secondly that the Church of England receiued the same Catholique and Apostolique Fayth from the good Byshoppes of Rome at their first conuersion vnto the Fayth of Christ Iesus Explico Brutani now called England first receiued the Christian Fayth by Faganus and Deruvianus sent from Elutherius the good Byshoppe of Rome at the earnest request of Lucius then King of Brutani which was in the yeare 179. after Christ. After that Ethelbert the first Christian King of the Saxons was conuerted to the Fayth of Christ by Augustine Melitus Justus and others sent from Gregorie an other good Byshoppe of Rome in the yeare 596. after Christ. Thirdly that from that time vntill these our
no matters of faith In the third Aphorisme Epist. Conc. Aphric ad Celest Cap. 105. To. 1. Concil Pag. 591. This Argument can neuer be truly answered Lately Poperie is meere foolerie Gratian. Dist. 15. cap. sicut Matt. 12. v. 42. Euseb. Hist. lib. 5. Cap. 24. The Pope was both reproued and commanded The Reduplication must be well marked Galat. 1. v. 1. Galat. 2. v 8. Mat. 28. v. 19. Dist. 40. cap. fi Papa Robert ParsoÌ„s begot two Bastards Male Female vpon the body of his owne sister Betweene his age of 17. 23. he was an Heretike of the Family of Loue till he became a Iesuite See my Anatomy P. 71. The marriage of Priestes is soundly handled in the Suruey of popery The triall of the new Religion is heere soundly defended Onely the Romish church forbiddeth Priestes marriage Ier. 1. v. 1. 1. Sam. 1. v. 3. Exod. 18. v. 1. 2. Luk. 1. v. 8.9.13 14.18.19 Leu. 21 v. 13.14 Suruay P. 220. Con. 26. Q. 2. Cap. Sors Neither Christ nor his Apostles doe forbid Priestes Mariage Exod. 14.22 Heb. 1â— 29 Num. 22.28 Dan. 3.25 4. Reg. 6.6 Act. 12.7.10 Caiet in Quod lib. â—ontr Luth. This cutteth the Popes throate he can no longer liue Suruay p. 269. Viguer de differ vota §. 5. ver 14. Ant. p. 3. Tit. 1. C. 21. §. 1. A.D. 677. There was smal account of the Church of Rome Can. 6. Apost Either the mariage of Priests is lawfull or many Popes haue beene Bastardes Anton. P. 2. tit 11. cap. 2. §. 9. vide Cassiod lib. 9. cap. 38. idem planè asserit 6. Proposition Niceph. lib. 12. Cap. 34. A.D. 389. In Epist ad Aphrican Tom. 1. Concil Rom. 8.8 Priestes were married both in the East and in the West Church Heb. 13. v. 4. Pope HildbraÌ„d was reputed an Heretike for denying the marriage of Priestes Lamb. Schaf· in Chron. A.D. 1074. Mat. 19. V. 11.13 1. Cor. 7. V. 9.10 Priestes made Votaries against their willes Loe the popish Priestes tell vs that the Pope is an Heretike a madde man A.D. 1074. Vixit Pelag. 2. A.D. 580. Dist. 28. cap. de Syracus vibis Priestes may lawfully marrie euen by the iudgement of learned Popish writers Dist. 28. Cap. vlt. Dist. 31. Cap. primo Pope Gregory confoundeth the late Popes of Rome A.D. 588. This Dilemma girdeth the Pope and his Iesuited Popelinges See the 4. Proposition marke it well Nauat in Euch cap. 22. §. 18. Fumus de matrim §. 55 Io. Angles in 4. s. q. de voto art 6. diffic 2 Marke well that the Vow single and solemne are essentially one and the same The Popes dispensation doth make Priestes marriage lawfull ergo God doth not forbid it Ant. p. 2. 〈◊〉 11 cap. 2 §. â— Nauar. de iudic notab 3. p. 275. Loe the Pope can make the marriage of Friers Iesuitâ—s and Nonnes to be very lawfull Panorm de Cleric coniug Cap. cum Olim. Continencie of secular Priests is neither of the substaunce of Priesthood nor of the law diuine Panormit de cleric coniug cap. cuÌ„ olâ—â— Loe the Popeâ— learned Doctors write against the Pope Polyd. lib. 5. cap. 4. in sine Loe Priestes marriage was once deemed very lawfull Platina in vita Pâ—j 2. p. 342. Loe one Pope condemneth an other The Iesuite is stroken dead The right of Priestes that is their marriage must be restored againe A.D. 327. Hebr. 13. V. 4. Sâ—cra lib. 1. â—ap 8. Cassiodor hist. tripar libr. 2. cap. 14. Vide Gratian. dist 31. Sozo lib. 1. cap. 22. A.D. 1074. Read marke well the Suruay of Poperie The former difficultie 4. PropositioÌ„ 5. PropositioÌ„ 6. Proposition 8. 9. Propos. 12. Propos. Gloss. dist 84. Cap. in Preterito Polydorus saith plainly that S. Paul was married Lib 5. Cap. 4. Lege LocuÌ„ 1. Cor. 7. v. 7 8 9 10.32.3â— 1. Cor. 7. v. 25. The Second Difficultie Pag. 52. See the 5. Proposition Loe Priestes in old time might marry euery where Marke this poynt well for Christs sake Epiphanius Heres 59. A.D. 439. Lib. 5. Cap. 4. 1. Cor. 7. v. 32.33 Many worthy Ministers liue vnmarried in our Church of England See the 12. proposition where this is proued All this is souÌ„dly prooued already The Popes law is flat tiranny Marke well the 11. Proposition Iohn 2. v 2 8. Pag. 54 Note well the 12. proposition Out vpon Romish vnmarried Priestes P. 58. See the Downefall Pag. 10. Marke well the seuenth Proposition Reus accusator testis iudex Nicephor Lib. 12. Cap. 34. P. 61. The first Lie The Iesuite is at a non plus Pope Hog-snoute Raskell is a goodly Countrie Towne and hath euer had in it many tall fellowes very faithfull to the Crowne In the ninth Chapter following Reade the Tryall and marke well the 4. Chapter Syluester de indulg P. â— Tit. 10. Cap. 3. A.D. 1149. The old church knew not late Popish PardoÌ„s Cont. art Lutheri art 18. Our Iesuites maner is to answere my chiefest groundes with deepe silence These two kindes of Pardons must be well remembred distinguâ—shed The auncient Councels did giue one kinde of Pardons but neuer late Popish Pardons Libr. 2. Cap. 2. The Iesuits promise answeres but performe none truly Yea sundry haue vtterly renounced Poperie Marke the â— Chapter well Platina in Bonif. 8. in med Leu. 25. v. 11.12 Suruay part 1. book â— chap. 5. A.D. 1300. The next Chapter must be ioyned with this Poperie is the new Religion it can not be denyed His 1. coozening tricke His 2. coozening tricke The Iesuites vse many coozening tricks His 3. coâ—zening tricke His 4. coozening tricke What trueth is in Poperie we see that our Fryer feareth once to touch my groundes He doth but snatch at odde partes of my Disputation not able to say ought to the râ—st Roffens Cont. art Luth. art 18. A.D. 15â—7 If thou marke well this Doctrine proceeding from the penne of such a famous learned Papist thou canst noâ— but abhorre the Pope and late start-vp Poperie I wonder how any can reade such Popish Doctrine and be a Papist still S. Basill S. Gregorie S. Chrysostome and the rest Late Popâ—sh Pardons prooue Poperie to be the new Religion His first notorious Lye Argumentum ad hominem Pag. 65. His second notorious lye Marke well the word deinde His third notorious lye The Church of Rome beleeued not Purgatorie for the space of 1000. odde Iohn Fisher the Byshop of Rochester A.D. 1300. Marke well this Discourse for it striketh dead O braue defender of Poperie It is a most certaine Lye and a shameles vntrueth Pag. 62. Pag. 391. Perhaps S. Chrysostome and the other holy Greeke Fathers feeling Purgatorie-fire beleeued it when they were dead Part. 3. Chap. 6. Pag. 308. These are most notorious and impudent lyes the Deuiâ—l of Hell hath his part therein Out vpon the impudent lying of Iesuites O holy Frier O worthy councellour of the Popes O noddy Folly hath begotten thee Marke
Platina Carranza Sigeberius Nanclerus Marke well the answere Petr. Dam. Mar. Polonus The Buffaloes are Beastes as terrible as Lyons Many yet liuing know this to be most true The Iesuit Alphonsus was then the Maister of the English Colledge A thing neuer heard nor knowne before Iohn 4 v. 24. 1. Iohn 5. v. 14. Sap. 8.1 Ephes. 1. v. 4.11 Rom. 9. v. 11.15.16 c. Ephes. 6.12 Act. 9. v. 1.2.3 c. Act. 8. v. 1.3 See the Anatomie for this point and note it well Loe the Fryer confoundeth both himselfe and his Pope The Author with the Church of England defendeth euery iote of the old Romane Religion Three very Memorable pointes See the oath Infra Cap. 27. All must be as the Pope will See the Oath which Bishops make to the Pope infra Cap. 27. The Popes pretended prerogatiues must euer be defended Rhemistes in Act. 15. The Pope can not erre The Pope in the Church say the Iesuites S. R. pag. 281. marke this well When Papists speake of the Church they euer meane the pope The Iesuite cuts the Popes throate Marke well the answere See my Booke of Motiues Cap. 8. The Popish Church holdeth no poynts of fayth Marke well for Christes sake this poynt of doctrine The first Corollarie The second Corollarie All this is meere folly Praecedunt ista in B.C. page 86. Marke this confession The Pope as Pope by Popish graunt can not erre Vnderstand this poynt well for Christes sake See and note well my ChristiaÌ„ Dialogue Chap. 2. Pag 14. Argumentum ad hominem See and note well the 29. the 30. Chapters Christ neuer prayed that the Pope should not erre This DileÌ„ma is insoluble S.R. Pag 315. Pag. 417. Loe we must beleeue his doctrine that is an Heretike See and note my Reply to the 29. Chapt. S. R. in the name of the Pope proclaimeth the Popes fayth and doctrine Inferius Cap. 27. Ioh. 9 3â— 1. Ioh. 5. v. 14. Psal. 18. v. 41. Mich. 3.4 Zach. 7. v. 13. Poperie is the new religion Vixit Aquinas A.D. 1243. For the space of 1240. The Fryer dare not do it for his lugges Loe the Pope as Pope by Popish doctrine can not erre The Iesuite how he is beleeued Luke 22. vers 32. Alas alas Poperie is wounded vnto death S. R. pag. 417. Out vpon Poperie who is able to endure it S. R. pag. 417. The Iesuite is shameles and impudent Alphons lib 3. aduers. haereses prope finem This is wonderfull Bellarmine speaketh against his owne knowledge O childish vanitie A.D. 1538. Marke well for Christes sake if thou loue thine owne soule Alphons lib. 1. cap. 4. aduers haeres Marke well this poynt striketh dead The Iesuites are Gypsies Loe the Pope is wounded at the heart hee can no longer liue A note worthy the remembrance The Iesuite hath deserued the whetstone Iob. 1.8 1. Ioh. 3. v. 12. Gen. 6· v. 9. Luke 1.28 Luke 1.6 Heb. 11. Act. 10. v. 2. Mat. 10. v. 42. Heb. 11. v. 27. Rom. 8. v. 18. Io. de Comb. lib. 5. Theol. ver cap. 11. Rhem. Rom. 8. v. 17. in annotae Heb. 11.6 Mat. 7. v. 18. Rom. 14. v. 23. Mat. 7.17 Aug. de fide ex operib cap. 14. tom 4. Esa. 64.6 Bernard de verb. Esa. Serm. 5. p. 405. Phil. 3.12 1. Cor. 1.30 Bernard vbi super D. 2. Ioh. 3.9 Rom. 6.23 Iac. 3.2 Bernard de grat et lib. Arb. p. 1189 Aug. in Ps. 11â— con 2. in fine Bernar. de aduent Dom. Serm. â— To. 1. See my Suruay pag. 389. 2. Cor. 5. v. 19. Vulgaâ—a editio Marke this poynt well Note the Seuenth Conclusion Mat. 7.19 Ioh. 14. v. 23. Ephes. cap. 1. v. 4. et cap. 2. v. 10. Rom. â— v. 30. Esa. 59.2 Ephes. 2. .v. 3.5 Lyr. in Cap. 6 Matt. See the Conclusion and note it Loe Good workâ— are the way which lead vs to heauen Aquin. p. 1. q. 23. art 3. ad 2. Bellar. To. 3. col 627. et col 628. The foresight of workes no cause of predestination Bellarm. To. 3. Col. 628. Bellarm. To. 3. Col 626. et Col. 628. Workes are not the cause of saluation yet the way by which we must come vnto it I defend the old Romane religion God in his eternall purpose prepared both eternall glory for his elect and the way or meanes to attaine the same Bern. super Cant. Ser. 68. Loe the confession of our vnworthines is our best merite Bern in Canâ—â— ser. 67. Bern. ser. 1. in Annunâ— B.M.V. This testimonie is wonderfull Marke it well The Popish Abbot woundeth the Pope at the very heart Vixit Bernardus A.D. 1110. Marke this well Note this ex iure This reason can not be answeared See and note well the 11. Conclusion Aug. lib. 9. Confess cap. 13. Psal. 143. v. 2. Psal. 130. v. 3. Bern. de adu dom serm 6. tom 1. Bernard in annue B.V. serm 1. No Workes can merite Glory Durand in 2 sent dist 27. q 2. in medio Condigne merite is so farre aboue mans capacitie as no man possiblely can haue it Suruey part 3. cap. 9. Soro de nat et gr lib. 3. cap. 6. pag. 138. Popish satisfaction is impossible Arist. in 8. Ethic. cap. 7. Luke 17. v. 20. Iac 3 v. 2. Aquin. 1.2 q. 114. ar 1. in corp Loe man can not merite any thing condignely or properly There is no proper merite in man Marke vnderstand this poynt aright Angles in 2. sent pag. 103. Loe the Papistes graunt as much as we desire Philip. 3.9 Rom. 10.4 Tit. 3.5 1. Cor. 1.30 2. Cor. 5.19 Rom. 8. v. 1 2.3.4 Rom. 5. v. 14. Reu. 7. v. 14. Reu. 3. v. 4. All this is already proued Marke the Cardinals wordes wel vnderstand them soundly Bellar. de iustif tom 3. col 1296. ct col 1298. All the good deedes we can possibly doe are Gods owne and so we can merite nothing of God with them Marke well for Christes sake for Poperie bleedeth vnto death Aug. lib. 9. Confess cap. 13. Marke this well Secundò principaliter Angles in 2. sent pag. 107. The Byshoppe confuteth him selfe he needeth no aduersarie A very fond distinction inuented without rime or reason Tit. 1. v. 2. Heb. 6.10 2. Tim. 4.8 Iac. 1.12 Iac. 2.5 Psal. 130.3 Psal. 143.2 S. R. pag. 257. Note well the eleuenth Conclusion following 1. Cor. 13. v. 13. Heb. 11. v. 6. Aug. in Epist. IohaÌ„ tract 10. in initio Ioh 6. v. 29. Rom. 3 28. Rom. 5.1 Rom. 10. v. 3.4 Act. 13.39 Phil. 3 9. Fides sumitur dupliciter propriè et sinapliciter seu figuratè et re latiuè By Fayth Christes obedience merites are applyed to vs. By Fayth Christes obedience merites are applyed to vs. Ioh. 3. v. 17. Mar 16 v. 7. Hâ—b 11. v. 7 Bona opera sunt medium sine quo non salutis Supâ—rius concl 4. See the 5. Conclusion and note it Rom. 5.1 1. Cor. 1.3 2. Cor. 4.16 Gal. 6.15 Mat. 7.17 Ioh. 15.12 Ioh. 14. v. 1â—