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
addidit etiam hoc quod vsque ad illa tempora virgo munda et immaculata permanset ecclesia sequitur Vt vero et apostolorum chorus et omnis illa aetas quae a domino susceperat viuae vocis auditum de hac luce discessit tum velut in vacuam domum falsae doctrinae impius se error immersit After these things the same writer Egesippus added this also That vnto those dayes the Church continued a pure immaculate virgin but after the death of the Apostles and all that age which had heard our Lord speake in liue voyce vnto them false and erronious doctrine began to intrude her selfe as into a voyde house or desart place Thus writeth Eusebius in that very Booke and Chapter where our Jesuite impudently auoucheth that no such thing can be found no not so much as Egesippus once named albeit both the whole matter and the wordes be in very deed as I haue heere truely put them downe yea Egesippus is named in the very beginning of the sayd Chapter as the relator of the Storie and in these words the same writer eftsoones insinuated to the reader Is it now true sir Frier Jesuite that I haue powdred mine assertion with lyes Is it true sir lyer that I vsed Iugling trickes therein Is it true that I haue done the same thicke and threefold Haue I belyed both Egesippus and Eusebius Can no such thing be found in Eusebius Is not Egesippus once named in that Chapter Is he not once named expressely and twise virtually If all this be true as it is must true in deed what shall I say or what can I say to this shamelesse and impudent Fryer Apagè apagè Out vpon rotten Poperie out vpon lying Jesuites out vpon the new Romish Religion which can be defended by no better meanes then by impudencie falsehood and flat lying What shall or what can the Reader expect at the handes of this shamlesse impudent and lying Jesuite in the rest of his Pamphlet who intertayneth him in the very beginning with such leasings such iugling trickes and such diabolicall accusations What hath this shamelesse and impudent Jesuite deserued the Whetstone nay rather with Chore Dathan and Abyram to goe downe quick into Hell This doubtlesse if nothing els should be said were enough to proue Poperie to be the new Religion I woonder how the Jesuite durst publish such notorious slaunders but on the one side being at a non-plus and not able in truth to say any thing for the antiquitie of Poperie and on the other side choosing rather to consecrate his soule to the Diuell by lying slaundering and deceitfull dealing then to graunt Poperie to be the new Religion He thought to face out the matter by imputing that to mee which most iustly and properly pertayneth to him-selfe And withall he very politikely considered the maister Diuell of Hell suggesting it vnto him that his best course was to doe the same in the beginning These thinges thus standing all wise Papistes I trow will looke more carefully into the matter and from hence foorth not giue credite to such lying Doctors such false Teachers such notorious slaunderers of the innocent If all Jesuites in England all Dominicans in Spaine all Franciscans in France and all Cardinals in Rome should conspire togeather how to accuse the innocent I know not it is aboue my reach and capacitie how they could surpasse this impudent lying Jesuite in such kind of treacherie This one thing I will now say which will appeare before the end of this Discourse that as he here beginneth so he continueth vnto the end For if his lyes slaunders cauils coozening trickes false dealing ridiculous sophistications be once taken away very litle or rather nothing at all will remaine in this his pretenced answere to the triall of the new Religion It woundeth the Pope and his Jesuites to heare Poperie tearmed the New Religion they are not able to endure the sound thereof The Iesuites first Chapter of this name and word Pope B. C. ALbeit the name Pope was attributed also to other Byshoppes yet was it in such speciall maner giuen to him that it sufficiently declared his Supreame authoritie ouer all other T. B. I answere First that S. Epiphanius called Athanasius Pope in these expresse wordes Eusebius praedictus Nicomedia episcopus erat totius ipsorū collectionis administrator ac concinnator detrimenti in ecclesia et aduersus papam Athanasiū Eusebius the forenamed Byshop of Nicomedia was the administrator of their whole collection and the contriuer of the detriment in the Church and against Pope Athanasius Secondly that S. Hierome called S. Augustine Pope in sundry Epistles written to him in these wordes Domino verê sancto et beatissimo Papae Augustino Hieronimus in domino salutem Hierom to the truly holy and most blessed Pope Augustyne sendeth salutations in our Lord. Thirdly that S. Austyn called Aurelius Pope who was but his fellow-Byshop in many things far inferiour to him Fourthly that not onely S. Austyn but Alipius also called the same Aurelius Pope Fiftly that S. Hierom callen not onely S. Austyn Pope but also S. Epiphanius Pope in like manner Sixtly that the Priestes Moses and Maximus with the Deacons Nicostratus and Ruffinus and sundry confessours did all with one vniforme assent call S. Cyprian most blessed Pope Seuenthly that the Clergie of Rome writing to the Clergie of Carthage called the same Cyprian Pope But doubtles neither would neither durst the Clergie of Rome haue called Cyprian the Byshop of Carthage Pope if the name had then been proper or any way peculiar to the Byshop of Rome Eightly that Laurentius Valla a very learned and famous Writer yea and a Romane borne is Consonant to the Clergie of Rome in that most excellent and learned Declamation which hee published against the counterfeit Donation of Constantine these are the expresse wordes of that great Learned Roman Transeo quod rasuram coronam vocas et Papam pontificem Romanū qui nondū peculiariter sic appellari erat captus I let passe that thou calles his shauing a Crowne and the Byshop of Rome Pope who began not yet to haue that name peculiarly Loe for more then 330. yeares the Byshop of Rome did not begin to chalenge that name B. C. Which appeareth first because when any was called Pope without further addition it was vnderstood onely of the Bpshops of Rome as is euident out of the Councell of Chalcedon where it is sayd The most blessed and apostolicke man the Pope doth commaunde vs this thing Secondly because the Byshop of Rome was called Pope of the whole Church as we read in the same Councell where Leo is called Pope of the vniuersall Church And Liberatus affirmeth that there is no Pope ouer the Church of the whole world but the Byshop of Rome Thirdly because he is called the Pope or Father of generall
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
ipse iudicaturus a nemine est iudicandus For the Pope is to iudge all others but none may iudge him God saue our holy Father the Pope The Eight Conclusion The Pope hath Vniuersall Iurisdiction ouer all Kingdomes Empires and fulnesse of Power in as ample and large maner as Christ himselfe had The popish famous Frier Augustinus de Ancoua hath these expresse words Papa tanquam vicarius Dej filij caelestis Imperatoris iurisdictionem habet vniuersalem super omnia Regna et Imperia The Pope as he that is the Vicar of the Sonne of God the heauenly Emperour hath vniuersall iurisdiction ouer all Kingdomes and Empires Pope Nicholas after hee hath told vs many fables of the Church of Rome doth at length tell vs that S. Peter and the Byshops of Rome his successours haue all Power both earthly and heauenly these are his wordes in the Booke of Popish decrees Christus Beato Petro aeternae vitae clauâ—gero terreni simul et caeâ—estis imperij iura commisit Christ committed to S. Peter the Porter of heauen gates the rightes both of earthly and heauenly regalitie And the popish glosse annexed to this Decree of Pope Nicholas deliuereth the matter in more gallant tearmes these are the wordes ArgumentuÌ„ quod Papa habet vtrumque gladium viz. spiritualem et temporalem This is an argument that the Pope hath both Swordes to weet the Spirituall and the temporall And in the Margent it confirmeth the same in these plaine tearmes Papa habens vtrumque gladium transtulit Imperiâ—m The Pope hauing both the Swordes translated the Empire Yea the Pope Boniface the eight made a flat Decree for the confirmation of his pretended right to both Swords as is to be seene in his extrauagant Vnam sanctam de maioritate et obedientia set downe in the sixt Booke annexed to the Decretals Appendix Fuldensis vnfouldeth this arrogant and brutish Decree in these plaine tearmes Hic Papa Bonifacius 8. constitutionem fecerat in qua se dominum spiritualem et temporalem in vniuerso mundo asserebat Vnde requisiuit Philippum regem Franciae vt a se regnum suum cognosceret quod rex facere contempsit The Pope he speaketh of Boniface the eight made a constitution in which he affirmed himselfe to be both spirituall and temporall Lord in the whole world Whereupon hee would haue had Phillip king of France to haue acknowledged his Kingdome from him but the King laughed him to scorne for his paines Johannes Gersonus a very learned Papist sometime Chancellor of the famous Vniuersitie of Paris affirmeth wonderfull power to be ascribed to the Pope thus doth hee write Sicut non est potestas nisi a Deo sic nec aliqua Temporalis vel Ecclesiastica Imperialis vel Regalis nisi a Papa in cuius faemore scripsit Christus Rex reguÌ„ Dominus Dominantium Like as there is no Power but of God so is there neither any Temporall nor Eccesiasticall neither Imperiall nor Regall but of the Pope in whose thigh Christ hath written the King of Kings the Lord of Lords Loe heere gentle Reader two thinges are proper to God alone the one to be King of Kinges and Lord of Lordes the other to be the author of all Power both which the Papistes ascribe vnto their Pope Thus writeth M. Gerson of the Popes Superroyall power which his flattering Parasites haue with his good liking giuen him although the same Gerson being otherwise a very zelous Papist did vtterly dislike and deride the same The Pope himselfe from his owne penne Gregorie the ninth deliuereth vs this doctrine Ad firmamentum caeli hoc est vniuersalis Ecclesiae fecit Deus duo magna Luminaria id est duas instituit dignitates quae sunt pontificalis authoritas et regalis potestas Sequitur vt quanta est inter Solem et LunaÌ„ tanta inter Pontifices et Reges differentia cognoscatur To the firmament of Heauen that is of the vniuersall Church God made two Lightes that is Pontificall authoritie and power Royall that we may know there is as much difference betweene Popes and Kinges as there is betweene the Sunne and the Moone The Popes glose vpon this goodly Text setteth downe precisely how farre a King is inferiour to a Pope that is to any Byshop of Rome in these wordes Restat vt Pontificalis dignitas quadragesies septies sit maior regali dignitate It remayneth that the dignitie of the Pope is fourtie times seauen times greater then is the power of the King Thus writeth the glose disputing out of Ptolomaeus that the Pope must be infinitely greater then any King in the whole world Well let vs heare the Clerkely sentence of Pope Gelasius in his owne behalfe these are his wordes Honor et sublimitas episcopalis nullis poterit comparationibus adaequari si regum fulgori compares et principum diademati longe erit inferius quam si plumbi metallum ad auri fulgorem compares The honour dignitie of a Byshop can not be equalized by any comparison If it be compared to the excellencie of Kinges and to the Diademes of Princes it shall be found farre more inferiour then if thou compare a peece of Lead with bright shyning Gold So then the Popes owne Decrees make it cleere and euident that the Lordly and more then Royall titles ascribed to them doe sound well in their eares The Ninth Conclusion The Pope can by his supereminent excellencie and fulnesse of Power change the nature of things apply the substantiall partes of one thing to another and of nothing make some thing The Popes deare glose vpon his Decretals doth plainely deliuer the truth of this Conclusion in these most golden wordes Papa naturam rerum immutat substantialia vnius rei applicando alij et de nihilo potest aliquid facere quia in his quae vult ei est pro ratione voluntas et plenitudinem obtinet potestatis The Pope changeth the nature of thinges by applying the substantiall partes of one thing to another and he can make of nothing some thing for in those thinges which he hath a minde to doe his bare Will is to him a sufficient warrant and he hath the fulnesse of Power Antonius that famous popish Arch-byshop and canonized Saint comming as Ambassadour from the Pope telleth vs if we may beleeue him that the Pope is Christes Vicar vpon earth and of equall power with God omnipotent these are his expresse wordes Cum autem vicarius Christi sit Papa nullus potest seipsum subtrahere ab obedientia eius de iure sicut nullus de iure potest se subtrahere ab obedientia Dei. et sicut recepit Christus a patre ducatum et sceptrum ecclesiae gentiuÌ„ ex Israel egrediens super omnem principatuÌ„ et potestatem et super omne quodcuÌ„que est vt ei genua cuncta curuentur sic ipse Petro
and so not able to kill a Flie albeit it be more then Crambè bis posita and most irkesome Tantologie or rather plaine and meere foollerie B. C. I let passe how Purgatorie must by his owne confession be Apostolicall doctrine when it was taught by those Popes which he graunteth to haue holden the Fayth of S. Peter as I haue prooued against him in the Dolefull Knell I omit also how falsely and ridiculously he calleth the Popes that liued 1450. yeares agoe the late Popes of Rome Verily it should seeme by his writing that hee litle careth what passeth from his Penne so it be walking against the Pope and Popish doctrine T. B. I answere first that by my confession as also by my euident and plentifull demonstration our Jesuite is a most shamelesse impudent and lying Fryer from whose answere if wee shall once take away his notorious calumnies his miserable cauils his coozening trickes and his deceitfull dealing litle or rather nothing at all will remaine to the Reader Secondly that not onely this Jesuite himselfe if he had not a face of Brasse but all other Iesuites his Jesuited breathren would blush to publish so often and so falsely the same assertions so often confuted and turned vpside downe Thirdly that for want of matter our Fryer doth often referre his Reader to an vnknowen and inuisible Booke of which more hereafter called by him The Dolefull Knell Fourthly that I haue so soundly confuted his false ridiculous Cuckow-song and most irkesome Tantologie concerning the late Byshoppes of Rome as I must needes say hee is maliciously bent against the trueth Fiftly that it is apparent to all the world that our Iesuites will publish any thing though neuer so ridiculously if it may any way but seeme to saue the life of rotten Poperie Peruse and marke well the Chapter aforegoing because popish Purgatorie is the Mother of popish Pardons The Iesuites sixt Chapter of Popish Auricular Confession OF this Subiect albeit I haue disputed sufficiently in my Motiues more at large in my Suruay yet that the Christian reader may the better be assured that Poperie is the New Religion I will in this place summarily prooue the same by such inuincible and irrefragable argumentes as euery Child with all facillitie may perceiue that Popish Auricular Confession is but a rotten Ragge of the New Religion Which being performed the Fryers wordes shall be examined and refuted to his confusion The first Conclusion Whatsoeuer Christ commaunded in the New Testament the same is comprised and conteyned in the Old I prooue it sundry wayes First because S. Paul sayth plainely in one place That he vttered the whole counsaile of God And because withall he sayth as plainely in an other place That hee taught nothing at all saue those thinges onely which the Prophets and Moses did say should come to passe And heere if any admire how S. Paul could shew vnto men all the Counsaile of God Nicolaus Lyranus and Dionysius Carthusianus two Learned and famous Papistes teach vs thus to answere That th'Apostle meaneth not simply of All the Counsaile of God but of All the Counsaile of God so farre foorth as appertayneth to mans saluation Secondly because Christ himselfe telleth the Jewes That if they had beleeued Moses they would also haue beleeued him But for that they would not giue credite to the Writinges of Moses neither would they beleeue his Wordes Which illation of our Lord Iesus should be friuolous and of no force at all if the New testament were not contayned in the old Thirdly because S. Augustine affirmeth constantly that the new Testament is so largely comprised in the Old as no precepts can be found in the New which are wanting in the Old these are his expresse words In eo tanta praedicatio et praenuntiatio noui testamenti est vt nulla in Euangelica atque Apostolica disciplina reperiantur quamuis ardua et diuina praecepta et promissa quâ— illis etiaÌ„ libris veteribus desint In the Old Testament the New is so largely preached and foreshewed that nothing can be found in the discipline or Doctrine of the Gospell and of Th'apostles although they be hard and Diuine Precepts and promises which are wanting in those old Bookes Thus we see out of this holy Father that the New-testament is largely conteyned in the olde The Second Conclusion Popish auricular confession is not conteyned in the olde Testament It is enough for the proofe hereof that no learned Papist euer did doth or can deny the same Yet will I heere adde the expresse wordes of a zealous and learned Papist whose name is Polydorus Ante Christs Aduentum sâ—t â—rat mente fateri Deo Commissa Before the Aduent and comming of Christ it was enough in minde to confesse our sins to God Thus writeth Polydorus and it is the Generall Doctrine of all learned Papists And doubtles the holy Gospell which is the law of Christian liberty doth not impose vpon vs an heauier Yoke then did the olde Law which was the Law of bondage The Third Conclusion All things necessary for Mans saluation are perfectly and plainely conteined in the Holy Scripture This Conclusion I haue plentifully prooued in the Downefall of Poperie But heere I will prooue the same to the admiration of many by the expresse words of a knowen aduersarie euen of the Jesuite S. R. in his pretended answere to the said Downefal First therfore the Jesuite hath these words All such poyntes of Christian fayth as are necessarie to be actually beleeued of euery one that hath vse of reason though he be neuer so simple are actually contained in Scripture either clearely or obscurely Thus writeth our Jesuite affirming the same to be the doctrine of their Cardinall Bellarmine Secondly the Jesuite hath these expresse wordes For surely the Prophets Euangelistes writing their Doctrine for our better remembraunce would omit no one poynt which was necessarie to be actually knowen of euery one especially seeing they haue written many thinges which are not so necessarie And this Conclusion teacheth S. Austine when hee sayth That those thinges are written which seemed sufficient for the saluation of the Faythfull Thus writeth our Iesuite affirming the Doctrine to be the flatte opinion of S. Augustine that holy Father and stout Champion of Christes Church Thirdly the Jesuite hath these expresse wordes Mee thinkes S. Augustine plainely auoucheth that God hath procured euery thing to be clearely written which to know is necessarie to euery mans saluation The same teacheth S. Cyrill saying Not all thinges which our Lord did are written but what the writers deemed sufficient as well for Manners as for Doctrine that by right Fayth and Workes we may attaine to the Kingdome of Heauen And S. Chrysostome What thinges soeuer are necessarie are manifest out of Scripture Thus writeth our Jesuite in his pretensed Answere to the Downefall of Poperie Which Doctrine to