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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07770	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.	Bell, Thomas, fl. 1593-1610.	1610 (1610)	STC 1815; ESTC S113733	309,464	452

great consequence may be perswaded by the aduise of his graue Councellours that his corporall presence were necessarie and therevpon resolue with himselfe to goe in proper person Yet in such a case it can neither truly nor properly be sayd That the King was sent of his Subiectes but that hee tooke the iourney in hand freely and of his owne accord though perhappes the rather by their aduise To that of our Iesuite where he sayth That S. Paul being inferiour to S. Peter reprehended him and that Bell if he were a Byshoppe would looke as the Diuell looked ouer Lincolne and none might admonish him of any fault I answere in this manner First that our Fryer doth too much iniurie to S. Paul while he maketh him inferiour to S. Peter and withall doth no little dishonour to his Popes who in all their Pardons Dispensations and such like trumperie doe euer rely vpon the ioynt authoritie of S. Peter and S. Paul grounding their power and soueraigntie in them both For S. Paul receiued not his Authoritie from any mortall man but from God himselfe immediately Yea himselfe sayth of himselfe that hee had as great Power as Peter th' one ouer the Iewes th' other ouer the Gentiles Secondly that euery Apostle receiued from Christ himselfe equall Power ouer the whole World euery one of the eleuen hauing the same Commission that Peter had Thirdly that our Jesuite seemeth better acquainted with the Diuell then he is with God as who beareth his Reader in hand that he knoweth how the Diuell looked ouer Lincolne Fourthly that not Bell but the Pope is the man who may carry thousandes of soules into Hell and yet no man may say vnto him Why doest thou so This is alreadie prooued in the Conclusions aforegoing Heere I deeme it not amisse for the complement of the Popes falsely pretended Soueraigntie to adioyne a testimonie of one of his holy Martyrs by way of digression The Digression THe Secular popish Priestes aswell French as English haue published in print may Bookes in which they haue most liuely pourtrayed and paynted out the Iesuites in their best beseeming colours They affirme constantly in their sayd Bookes of the Iesuites in generall that they be Proud men Tyrantes Coozeners Thieues Gypsies Murderours and men of no Religion Of Robert Parsons that trayterous and foule-mouthed Jesuite in particular that hee is a Bastard a notorious Drunkard a Deceiuer a Traytor a prouoker of others to Treason the Monster of mankind a Farie-brat begotten of some Incubus and what not All which are plainely and truly related in my Booke intituled The Anatomie of Popish tyrannie Which Booke hee that hath not seene and read may seeme to be ignorant of the deepest poyntes of Iesuiticall Theologie These Bookes do so gall wound the Jesuites at the very heart as they know not in the world what to say or answere in that behalfe Clerke and Watson lately executed for their most notorious treasons wrote sundry Bookes against the sayd Jesuites This Iesuite B. C. is so mightily assayled and turmoyled with that which I cite out of Watson that in one place to weete in his Epistle about the 27. page hee hath these wordes The Author he alleadgeth is some Quodlibetarian Minister though poore Watson beareth the name But in an other place to weete in the eight Chapter of this present Pamphlet he writeth thus Bell sheweth smal conscience in belying the dead and laying more faultes vpon him vniustly when alasse hee had otherwise too many Againe Watson speaketh of matters of fact In which twaine the Iesuite flatly contradicteth himselfe In the former hee would gladly finde out an other Author But in the latter hee vnawares fathereth the Booke vpon Watson telling Bell that hee belyeth the dead To which I adde that Watson vpon his death did acknowledge himselfe to be the Author The Iesuites third Chapter of the Marriage of Priestes and Ministers of the Church THe Jesuite greatly lamenting that the prohibition of the Marriage of Priestes can not be iustified not daring to deale with my Suruey where the same is most largly handled all Obiections and difficulties which possibly can be imagined distinctly soundly answered complayneth grieuously that I seeke to deceiue my reader in not proouing in my Tryall what I say for the same but referring the Reader to my Suruey The truth is this that in the Tryall I meant onely to shew to all simply seduced Papistes that late Popish Faith and Doctrine was not the old as they ignorantly beleeue but the new Religion in verie deede And my purpose was to effect the matter with such breuitie as euery one might buy the Treatise for a small peece of money and carry it in his Bosome about with him and so be able to poynt as it were with his Finger against all such as boast of Poperie as of the old Religion when and by whom euery maine poynt of late Papistrie first began Our Jesuite seeing their Pope confounded and their Fayth and Doctrine prooued to be the New religion can not tell in the world what to doe say or thinke for and in the defence thereof Let vs heare his owne wordes thus doth he write It serueth not the turne saith he to tell vs that he hath done it in his Suruay I therefore to content our Fryer Jesuite if it will be am heere resolued to set downe such speciall kindes of proofe deriued and taken out of my Suruay as are able to perswade all indifferent Readers that the Marriage of Priestes euer was and this day is both honest lawfull by Gods law and onely prohibited by the wicked and cursed Lawes of men the Byshops of Rome I meane The first Proposition All Ministers which are not Papistes nor subiect to the lawes and rules of Poperie may lawfully Marry euen by the doctrine of the Church of Rome I prooue it because all such Ministers are meere Lay-men by the iudgement of the Church of Rome which Church for all that and none other debarreth Priestes and other Ministers of the Church from the freedome of honourable Wedlocke This Assertion is plaine and euident it needeth no proofe at all The 2. Proposition Marriage was euer lawfull for all Priestes and other Ministers of the Church during all the time of the Old Testament This Proposition is cleare to all such as shall duely reuolue the holy Bibles For the holy Prophet Jeremie was the sonne of Helkiah who was one of the Priestes that were at Anathoth Hophni and Phineha● were the sonnes of Helj the Priest Sephora was the daughter of Jethro the Priest of Midian S. John the Baptist who was the precursor of our Lord Iesus was the sonne of Zacharias the Priest Yea the High Priest was appoynted by God himselfe to marry a Mayde of his owne people so honourable was the mariage of Priestes in his most holy sight The 3. Proposition Marriage is lawfull for Priestes and

S. Peter Redeemed with corruptible thinges as Siluer and Gold but with the precious Blood of Christ as of a Lambe vndefiled and without spot S. Iohn the Baptist speaking of Christ admonisheth vs to behold the Lambe of God that taketh away the sinnes of the world S. Paul proclaymeth that Christ hath Redeemed his Church with his owne Blood not with the Blood of Thomes Becket or of any other The Author of the Epistle to the Hebrewes auoucheth constantly that Christ entred in once vnto the Holy place and obtained eternall Redemption for his Elect. And S. Peter boldly affirmeth to Annas Caiaphas Iohn Alexander and the rest that there is Saluation in no other saue onely in Iesus Christ. Secondly that both Becket and other Popish supposed Saintes are not Mediators of Saluation in some lower and inferiour degree but euen in the highest in the selfe-same with our Lord Iesus Of Thom●s Becket besides that which we haue heard of his Blood I find in an other Prayer made to him these expresse wordes Mores actus et vitam corrige et in pacis nos viam dirige S●lue gregis tutor egregie saelua tuae gaudentes gloriae Correct our manners deedes and life guide vs into the way of peace Haile noble Patron of the flocke saue them that reioyce in thine honour Of S. Paul I find this Prayer O beate Paule Apostole te deprecor vt ab Angelo sathanae me eripias et a ventura ira liberes et in caelum introducas O blessed Apostle Paul I pray thee that thou wilt deliuer me from the Angel of Sathan and free me from wrath to come and bring me into Heauen Of S. James this O faelix Apostole magna martyr Iacobe to colentes adiuua peregrinos vndique tuos clemens protege ducens ad caelestia O happy Apostle and mighty Martyr Iames helpe them that worship thee defende curteously thy Pilgrimes on euery side and bring them to Heauenly ioyes To S. Martin they pray thus Caecis das viam mutisque loquelam tu nos adiuua mundans immunda qui fug●● daemonia nos hic libera O Martin thou causest the blind to see and the dumbe to speake helpe vs and cleanse the vncleane thou that castest out Deuils deliuer vs heere The Papistes pray in this maner to the blessed Virgin O Maria gloriosa in delitijs delitiosa praepara nobis gloriā O Mary glorious in dainties delitious prepare thou glorie for vs. Againe in an other place thus Maria mater gratiae mater misericordiae tu nos ab hoste protege et hora mortis suscipe O Mary the mother of Grace the mother of Mercie defend thou vs from our ghostly enimie and receiue vs at the houre of death Againe in an other place thus Veni Regina Gentium dele flammas reatuum dele quodcunque deuium da vitam innocentium Come ô Queene of the Gentiles extinguish the firie heate of our sinnes blot out whatsoeuer is amisse and make vs lead an innocent life Againe in their old Latine Primers the people are thus taught to pray In extremi● diebus meis esto auxiliatrix et saluatrix et animam meā et animam patris mei et matris meae fratrum sororum parentum amicorum benefactorum meorum et omnium fidelium defunctorum ac viuorum ab aeterna mortis caligine libera ipso auxiliante quem portasti Domino nostro Iesu Christo filio tuo O glorious Virgin Mary be thou my helper and sauiour in my last dayes and deliuer from the mist of eternall death both mine owne soule and my Fathers soule and the soules of my Mother Brethren Sisters Parentes Friendes Benefactors and of all the Faythfull liuing and dead by his helpe whom thou didest beare our Lord Iesus Christ thy Sonne Againe after two or three leaues in this maner Vt in tuo sancto tremendo ac terribili iudicio in conspectu vnigeniti filij tui cui pater dedit omne iudicium me liberes et protegas a paenis inferni et participem me facias caelestium gaudiorū I beseech thee most mercifull and chast Virgin Mary that in thine holy fearefull and terrible iudgement in the sight of thine onely Sonne thou wilt deliuer and defend mee from the paines of Hell and make mee partaker of Heauenly ioyes These Prayers if they be well marked will be found to conteine in them euery iote of Power Right Maiestie Glorie Soueraigntie whatsoeuer either is or ought to be yeelded to our Lord Iesus Christ. Yea these two last praiers make the blessed virgin Mary not only equall with Christ but far aboue him For first the Virgin Mary is desired to defend vs from the tortures and paines of Hell Secondly to bring vs to the ioyes of Heauen Thirdly the last Iudgement is called her Iudgement Fourthly she is called Our sauiour Fiftly she is requested to saue father mother brother sister friendes benefactors the quicke and the dead and all this must be done euen by the helpe of Christ her Sonne Now by the former Prayers she is made equall with Iesus Christ and by the last farre aboue him For she is the Sauiour and he the Intercessour which I gather out of these wordes ipso auxiliante c. by the helpe of our Lord Iesus Christ. For by these words and the rest afore-going the Virgin Mary doth saue vs and Christ is but the instrument that helpeth her in the worke of our Saluation Which how intollerable Blasphemie it is let the indifferent and iudicious Reader iudge dixi B. C. The Merites of Christ and his Saintes may auaile vs for the obtaining of spirituall giftes the merites of Christ as the principall cause the Merites of Saintes as dependent of his and the secondarie cause T. B. I answere first that Popish Saintes by Popish doctrine are not the Secondarie but euen the Chiefe and Primarie causes of mans Saluation This is already prooued Secondly that it is intollerable Blasphemie against the Sonne of God to make his Creatures either principall or secondarie causes of mans Saluation This is likewise already prooued Yea the blessed Virgin Mary the most holy pure Creature that euer was on Earth or is in Heauen was so farre from challenging to her selfe to be either the Principall or Secondary cause of Saluation that she in the spirit of true humilitie proclaymed the flat contrarie to the world in these most Christian golden wordes My Soule doth magnifie the Lord and my Spirit reioyceth in God my Sauiour B. C. That God and his Creatures may in this maner without any iniurie to his name be ioyned togeather we learne out of sacred Scripture Iacob desired God his Angel to blesse his Children The Israelites cryed out The Sword of our Lord and Gideon In Exodus wee read thus They beleeued our Lord and Moses his seruant Saint Paul testified before Christ Iesus and the elect Angels

the mouth of babes and sucklings hast made perfect thy prayse thou who hast chosen Peter the Fisher Matthew the Publican and Paul the Persecutor to be thine Apostles thou thou ô God in thine vnsearchable iudgements hast ordained me the meanest and vnworthiest among many thousands to bicker with the mighty Goliath and to fight the Battell of thy Church against him the Byshop of Rome I meane who would thrust our Lord Iesus thy deare Sonne out of his throne The 17. Chapter of the Antiquitie of Popish Masse and the partes thereof B. C. HEe falsely and blasphemously concludeth euery peece of the Masse to be rotten Ragges For are the wordes of Consecration the most essentiall part thereof which came not from any man but from the institution of Christ himselfe as also the Pater noster rotten Ragges Who durst say it but Sir Thomas T. B. I answere first that one of the wordes of our supposed Consecration which is enim is no essentiall part thereof as your owne best learned Doctors tell vs. Secondly that in your supposed Consecration of the Chalice sundry wordes as Aquinas and other learned Papistes graunt are not of the Essence thereof For the larger discourse of which Subiect I referre the Reader to my Suruey Thirdly that the Holy wordes This is my body came not from Christ as they are a part of the late Romish Masse I prooue it soundly for that our Sauiour Christ did not vtter them vntill he had blessed and consecrated the Bread And consequently they neither are nor can be any part of Popish Masse as Christ ordeyned them For in Christes Consecration many thinges went before First he tooke the Bread secondly he blessed it thirdly he brake it fourthly he gaue it to his Disciples fiftly he sayd Take and eate this is my Body Whereupon I conclude with this ineuitable illation that either the wordes of popish Conseceation do not worke Transubstantiation or else that that which Christes Apostles receiued at Christes handes was not Christes body vnder accidentes without subiectes For the larger discourse whereof I referre the Reader to the Downe-fall of Poperie and to the Jesuites Antepast The rest of this Chapter God willing shal be answered soundly and plainely in the last Chapter of this Discourse at which time I hope in God I shall triumph ouer Pope and Poperie and giue them both their deadly woundes The 18. Chapter of the profound mysteries of popish Masse T. B. IN this Chapter our Iesuite being at a non-plus as many times afore doth onely charge mocke and mow at our Communion Booke the partes thereof For his answere I reserue the last Chapter His 19. and 20. Chapters require no answere at all He can say plaine nothing neither for the Kissing of the Popes Feete nor for Praying vpon Beades Hee freely graunteth euen the noueltie and non-age of them both The 21. Chapter of changing the Popes name B. C. IF our sauiour Christ constituting Simon Head of the Church changed his name and called him Peter what inconuenience or absurditie is it that the Pope assumpted to that dignitie should imitate the same and make choyce of some of his predecessours names thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ T. B. I answere first that what dignitie the Pope hath in the Church it is sufficiently disputed in the second Chapter Secondly that latter Popes haue been so stirred vp to Vertue by the example and names of the former as they haue better deserued to be reputed Deuils incarnate then holy Saintes or Godly men on earth Thirdly that our Jesuite giuing power to the Pope to doe what Christ hath done before him confirmeth what I haue sayd of the Pope in the second Chapter That he can change the nature of thinges make of nothing something and such like Fourthly that the Iesuit● belyeth our Lord Iesus egregiously while he affirmeth him to haue changed Simons name For Christ changed no name in his Apostle but added a new name for the perfection of the former I prooue it because Christ euen after his resurrection called him three seuerall times Simon the sonne of Jona and once Simon Peter But with our lying and impudent Fryer an Horse-mill or a Mil-horse is all one Yet with honest and wise men it is one thing to change a mans name an other thing to adde perfection to the same Fiftly that as I sayd in my Tryall it is no maruell if Popes be ashamed of Christes Religion seeing they are ashamed of their names giuen them in their Baptisme To this our Fryer is mute because hee could not answere it Sixtly that our Fryer else where reprooueth scornefully that the Bread remayning after our Communion is allotted to the vse of the Minister But heere he will haue it no irreuerence to change the name giuen in holy Baptisme by which for all that he was dedicated vnto God Seuenthly that not the desire of Vertue but the sting of Pride caused Pope Hog-snoute to change his name into Sergius which noueltie was brought into the Church 840. yeares after Christ. The 22. Chapter of The paschall Torch T. B. THIS Pascall Torch inuented by Sozimus 400. yeares after Christ was very superstitiously vsed as I shewed in my Tryall But both the newnesse and the superstition our Fryer swalloweth vp and his mouth is so full therewith that he is become mute The 23. Chapter of the Popish Pax and the mysteries thereof B. C. THe soules in Purgatorie are in mutuall peace and charitie one with an other and without all feare of falling from that happy state and this signifieth the withholding of the Pax or kisse of Peace in a Masse for the dead T. B. I answere first that late Poperie is meere foolerie For seeing the withholding of the Pax signifieth mutuall Peace Charitie one with an other it were expedient to keepe the Pax as well from the liuing as from the dead especially from the Popes and popish massing Priestes For they receiuing the Pax if this great mysterie be true doe thereby insinuate to the world that they are not in peace and charitie one with an other no not in the time of their holy so supposed Masse For the rest see the Tryall and it is enough Secondly that our Papistes vsually graunt that the fire of Hell and of popish Purgatorie is all one saue that Purgatorie fire shall once haue an end And yet our Fryer heere calleth them happie that are boyling and burning there Let such happinesse for mee befall him and his cursed crew The 24. 25. and 26. Chapters T. B. FOr these three Chapters I wish the Readers to obserue with me the Iesuites free confession vttered in these expresse tearmes The principall cause of our Saluation is our sauiour Christ and his Merites Secondarie and instrumentall are many thinges as the Sacramentes and Men that cooperate vnto our Saluation Yea other Consecrated thinges as