the Euangelist no lesse then fiftye yeares by Bels owne computation for S. Peter was crucified as he sayth Suruey pag. 172. at Rome vnder Nero the fourtith and fourth yeare after Christe Nay the same Eusebius noteth though breifely how Simon Magus was ouercome by S. Peter Cerinthus also the heretike was in the Lib. 2. hist cap. 1. Apostles time for Ireneus maketh mention how S. Iohn the Euangelist comming to wash him selfe Lib. 3. cap. 3. in the bath finding there Cerinthus suddainly departed saying that he feared least the bath would fall for as much as the enemye of truth was then in it But what doe I dispute further in a matter so euident for certaine it is out of sacred scripture that heresies were taught long before the death of S. Iohn S. Paule who was beheaded Suruey pag. 172. at Rome the same day and yeare with S. Peter as Bell confesseth writing that Hymenaeus and Philetus erred from the truth saying the resurrection is done 2. Tim. 2. v. 18. already and had subuerted the fayth of some which conuinceth playenly that their doctrine was hereticall otherwise it could not haue subuerted faith Doth not S. Iohn also him selfe speake of the damnable Nicolaites This being so could Egesippus or Eusebius men of greate learninge and conuersant Apoc. 2. in the scriptures be ignorant of this or knowing it can it enter into any mans imagination that they would write as Bell alleadgeth them directly contrary to the truth and opposit to their owne knowledge will not any soner beleeue that the minister hath grosly slaundered them and coyned this fâ—ction in the forge of his owne braines imployed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth The minister proceding forward laboureth to shew how errors crept in after the death of S. Iohn and telleth out of Eusebius that Papias and Ireneus were Chiliastes which I willingly graunt but withall deny that they were therefore heretikes as before hath bene sayd and so they helpe his cause nothinge at all for he speaketh of such errors as be ioyned with heresie from which they wer free Melchior Canus also quoth he opposeth him selfe against all the Thomists and Scotists both the old and latter Papists and this he bringeth to proue that hereticall errors haue crept into the Church He slandreth that great learned man and professor of diuinity when he woulde make him of his owne opinion what he thought of the Churches infallibility in not erring he deliuereth in these conclusions The first The fayth Lib. 4. de locu cap. 4. os the Church can not faile The second conclusion The Church can not err in beleeuing The third conclusion Not only the old Church could not err in fayth but neyther the church which now is and which shall be to the end of the world eyther can or shall err in fayth And yet the minister produceth him as I sayd to proue that heresies crept into the church after the time of the Apostles how truly let the reader iudge The question then wherof Canus speaketh concerneth not any poynt of faith as in expresse termes he there affirmeth but a matter debatable in scholes True it is that Bell maketh him to say that he doth oppose him selfe against all the Thomists and Scotists both the old and latter Papistes but the worde Papistes is foisted in by him selfe by which he would haue the reader to thinck that he spake of auncient fathers when as he talketh only of old and new Scholemen as he might learne out of the very title of that chapter which is Of the authoritye of the Schole Doctors The like may be sayd of Caietanus Nauarrus and Roffensis alledged for the same purpose by Bell all which liued in our age and were well known not to haue swarued from any thinge defined by the Catholicke church as I could shew and in particular demonstrat how he abuseth them were it not to be tedious especially about the Epistle wherof I was once determined to haue sayd nothinge at all Yet must I not omitt S. Augustin cited by Bell What sayth he any thinge perhapps to proue that the Church straight after S. Iohn was infected with hereticall error Mary quoth Bell he reputed Epist ad HieroÌ„ 19. no mans writings wholy free from errors saue only the writers of the holy scriptures This serueth not the turne S. Augustin must speake of hereticall errors or else he nothinge helpeth Bell but I trowe he will not make all others beside the writers of the scriptures to haue runn into any such errors No nor it is not be imagined that he will graunt that the Communion booke or the late Prouinciall councell of England confirmed by roiall assent and least of all his owne bookes to be stayned with any such errors yea or any errors at all and yet if S. Austens words be true as Bell alledgeth them how these will be excused I know not vnlesse he will tell vs that S. Austens spake of his owne former times not of those which shold follow after and so attribute more prerogatiue to moderne writers then to the venerable learned fathers of the Primitiue church which were a desperate shift meete for a man of his shifting conditions But where I beseche him hath S. Augustin these wordes He quoteth epis ad Hierom. ep 19. Where no such thinge will be founde only he faith that no bookes are comparable for truthe with the bookes of the Prophetes and Apostle which is not to censure all writers for erroneouâ— but not to match them with the Prophetes alâ— Apostles That holy doctor was far ynoughe froâ— thincking that the church could err Speaking the church of Rome and that blessed successiâ— he saith Number the Priestes yea euen from the veâ— In Psal cont parteÌ„ Donati seate of Peter and in that order of fathers see who succded whom that is the rocke which the proude gates of hâ— doe not ouercome And to generall councels Iâ— which the church is represented he did attribuâ— so much that he excuseth Cyprian from hereâ— Lib. 1. de Baptismo cap. 18. because in his time there was no generall Councâ— which had defined that question of rebaptization which sheweth euidently that he thought the could not err And the custome and authoritâ— of the church he reputed so infallible that hâ— saith To dispute against that which the vniuersall churâ— Epist. 118. holdeth is most insolent madnes Colde comfort dotâ— S. Augustin afforde Bell to proue that heretica errors haue crept into the churche An other sentence alleadged out of S. Austiâ— where that holy Father saith that he doth not repute CoÌ„t Crescon lib. 2. cap. 32. S. Cyprians writings as canonicall but iudge them â— the canonicall and whatsoeuer doth not agree with tâ— scriptures that by his leaue he doth refuse might ver well haue bene spared for who taketh them foâ— canonicall nay
and thirty as more bouldly theâ— truly he affirmeth Sozomenus and Nicephorus report Lib. 8. hist cap. 5. Lib. 13. cap. 7. how a certayne woman infected with thâ— heresy of Macedonius the better to conceale her religion came to the Church and receiued the sacrament from the hand of S. Chrysostome as it werâ— with a minde straight waies to eate it but shâ— cunningly gaue it to her maide and receiued of heâ— other bread brought from home which when she went about to eate she found it straight turneâ— into a stone This fact sheweth that all then receiued not the chalice for then this woman could not haue dissembled both because the chalice was not giuen into her owne hands as the consecrated hoast then was and though it had no such euasion is imaginable An other example we haue in Pope Leo the Serm. 4. de Quaâ—irages first who saith that the Manichees to conceale their heresy vsed to receiue the consecrated hoast with Catholiques but not the chalice which argueth that it was free at that tyme to receiue the chalice or not for had they bene all bound to receiue the chalice the Manichees could not but haue bene knowen as they which neuer tooke the chalice and therfore S. Leo commaundeth not to obserue them who somtyme did receiue the chalice and somtyme did not but those which did â—uer receiue it at all for at that tyme it was a â—te of a Manichee that sect detesting the drinâ—â—ge of wine as a thinge vtterly vnlawfull and â—â—linge it the deuils gall I omitt much more â—hich might be brought out of antiquity yea out â—â— scripture it self some thing before hath bene â—â—uched and more to that purpose very strongly â—ight be vrged but breuity to which I am inforâ—â—d maketh me to passe ouer many things Only for a conclusion I can not but note how â—â—norant Sir Thomas of Rascall entreateth learâ—ed S. Thomas of Aquine whom first he maketh by â—â—nning insinuation to say that about his tyme â—hey began in some odd Churches to leaue of the â—uppe and to minister the sacrament in bread â—nly whereof he hath not one word and no â—arualle when it was of far greater continuance â—s hath been said but more plainely doth he â—aunder him when he maketh him to say that to â—inister the Sacrament in bread only was done â—n some fewe places only his words are these Therefore prouidently in some Churches it is obserued that 3. par q. 40. art 22. â—he bloud be not giuen to the people to be receiued but be â—nly taken of the Priest Where he doth not say that â—his was in some fewe places only as Bell maketh â—im to speake but that in some Churches it was â—o obserued which might be very many as well as some fewe and that this was the reall and true meaninge of S. Thomas in the same very place is gathered out of his owne discourse for hauing propounded some arguments after the manner of Scholes against the truth to witt that it was not lawfull to receaue the body of Christ without his bloud he cometh to the contrary opinion which 3. par quast 80. ar 12. he there defendeth and saith But contrary to this iâ— the vse of many Churches in which the body of Christ auâ— not his bloud is giuen to the people that communicateth In which wordes blessed S. Thomas enformeth vs that the body of Christ and not his bloud was giuen to the people in many Churches Saintlesse Sir Thomas maketh him to say that the body of Christ was giuen in some fewe places only when as he hath neither the words nor the sence but the clean opposit wordes and meaninge Halensis also more auncient then S. Thomas as who was his master testifieth that in his time it was almost a generall custome to receiue vnder one kinde Very lawfull it is saith that learned man to receau Part. 4. quast 11. memb 2. art 4. num 3. the body of Christ vnder the forme of bread only alay men do almost euery where in the Church and yet all this not witstandinge the minister blusheth not to father the direct contrary opinion vpon blessed S. Thomas Bels XIII Chapter Of priuate Masse THE XLVIII VNTRVTH THat any Prieste in the Primatiue Churche said priuate Masse that is receiued the mysteries all alone none being to communicat with him our aduersaries generally denie houlding that they euer had other participants in that sacred ction This was saith Bell the vse and practise of the hurche euery where for more then a thousand yeares together But afterward when the peoples deuotion began to be remisse the Priestes then deuoured vp all alone This minister that hath deuoured vp all conscience little areth in what manner he speaketh of those myteries which antiquity so reuerenced that they would not speake of them but in couert tearmes before infidels and S. Chrysostom calleth tremeÌ„da mysteria Hom. 69. ad Pepulum dreadsull mysteries and yet he speaketh of them as homely as though he were talking of the English coÌ„munion wich is had in such high reuerence that the coÌ„munion booke prescribeth that the fragments remaininge shall be for the ministers priuate vses and so giueth him leaue to feede with them his chickens or to soppe his pottage To the matter an vntruth it is that priuate masses were not before the tyme he mentioneth The twelft Councell of Toleto almost nine hundred yeares agoe reprehendeth those Priests which offering sacrifice did not communicate Quale illud sacrificium c. what manner of sacrifice is Can. 5. that saith the Councell of whiche neither he that sacrificeth is knowen to be partaker which words do shewe that none was present to communicate and yet the Councell requireth only that the Priest himself doth communicate S. Augustin also recordeth how a Priest offered sacrifice in Lib. 22. de ciuit cap. 8. a priuate farme for the freeing of that place from the molestation of wicked spirits In so particular and extraordinarie a place and for so particular a busines no probability that there were any other communicants But to com vpon him with the authority â— his brother Perkins who confesseth that thâ— Problem verbo Missa priuata kinde of priuate masses were not knowen to thâ— Church for the space of eight hundred yeares nâ— denying but afterward they were vsed which â— two hundred yeares more then Bell will grauntâ— In the same place he coÌ„fe sseth that priuate masseâ— began first in monasteries for proosse whereof he citeth S. Gregory which both conuinceth Beâ— of ouerreaching and seemeth not very well tâ— agree with his former assertion for how werâ— not priuate Masses knowen to the Church for thâ— space of eight hundred yeares yf S. Gregory maketh mention of them two hundred yeares before The truth is good reader that no beginning here oâ— can be showen nor any authenticall author iâ— former tyme that complayned or opposed himself against any such
denance with as many challenges as will stand between Charing Crosse and Chester and as many dares as will reache from Darby to Darington These these dolefull newes haue cast him into such dumps that he hath small list to heare either of disputation or any indifferent Conference and therefore though he writeth still and vseth that as a poore proppe to vphould his fallinge reputation least the infamy of cowardize and dastâ—rdly feare with no small desgrace to theire cause should suddainly seaze vpon him yet the tickling stringe and mountinge Minekin of brauinge and challenging is not once touched that kinde of descâ—nie is now out of date He is no true friend of his that will so much as mention any such matter If this be not the cause what is the reason that he which was so furious before like a little lion is now become so gentle like a tame cosset Be it that his haughty and insolent maner of crakinge vpon better adiâ—ise of friends disliked him yet should he in temperat and modest sort still haue prosecuted his former quarrell for the creditt of their gospell and reputation of his learninge which in the opinion of his dependants is very great and in his owne incomparable and accepted of the offer of S. R. and vtterly confounded him in disputation for he nothing doubteth or at least in former tymes hath not yf his wordes did truly deliuer his meaning but that such an act would tend to the glory of God to the seruice of his Soueraigne the honour of his countrey the edification of his auditors and the comfort of his owne soule as in his Motiues he speaketh or if disputation Pag. 36. liketh him not why hath he not procured a Safeconduct for such an indifferent Conference for the due triall and examination of the authorities alleadged in his bookes as passed in Fraunce betwixt the reuerend Bishoppe of Eureux and now Cardinall and the Lord of Plessi Marlie for if that sincerity be vsed which he often protesteth what readyer way could he haue wished either for the procuringe to himself eternal renowme and vnspeakable creditt to his cause or euerlasting shame to me and thereby some disgrace to Catholike religion Seing then he is now so mute that before was so tonguy now so dead that before was so liuely can any other true cause thereof be assigned then that his owne conscience not ignorant of his bad quarrell and priuy to so many corrupt citations as be founde in his bookes maketh him willing after so great expectation moued in mens mindes to shift his haÌ„ds from any such busines slily to steale away as though EnglaÌ„ds Ioye were againe in actinge Or yf the humour of self love doth so dazele his eies that he can not yet see into what dangerous straigtes by his many manifest vntruthes he hath brought the reputation of the congregation and so would for his owne part still venture forward VVhat can be thought otherwise of any that penetrate into the matter as they ought but that superior authority hath commaunded the clapper to silence for his foolishe and daÌ„gerous iangling But he that hath hetherto behaued himself in such insolent and dominiringe manner odious to God and the world must not thus passe away wherefore I giue him once again to vnderstand that we expect the Safeconduct which he hath so often spoken of this we require vrge and exact at his hands wherein if he fayle well may his followers saye Farewell fidelity the glory of the Gospell is ecclipsed shame hath shaken handes with the congregation and no remedy but it must be proclaimed by vs in towne and country that Bell euen the Minister Bell that daringe Doctor that craking challenger that couragious champion that Larum ringer is desperately fled the field not daringe to indure the encounter of his auersaries and hath left all the fraternity egregiously cousined abused and gulled or els which turneth as much to his perpetuall infamy and disgrace that his mouth is musseled by authority for hauing spoken more then be can with his owne honesty or reputation to the common cause defend and maintayne VVherefore what remayneth but that hauing runge his Dolefull knell and left him speacheles and ready to giue vp his last gaspe and hauing also prouided here a winding sheet for the shrow dinge of his carcasse but that I should with what conuenient speed I can make reddy his Blacke Buriall that he may according to his deserts be interred to the perpetuall ignominy of his name and euerlasting confusion of the congregation Before I ende I can not gentle Reader but say somthinge concerning a booke that came lately to my handes of one Thomas Rogers which as it is a commentary vpon nine and thirtie articles contayning the faith and religion professed in England and concordably agreed vpon as he saith by the reuerend Bishoppes and cleargy at two seuerall Conuocations so is it graced with this Embleme Perused and by the lawfull authority of the Church of England allowed to be publique In this booke proceeding from so graue a man as he insinuateth himself to be from the chaplin to the principall of their cleargy intreating of so waighty and important a subiect as the Synodicall decrees of their church and commended to the world in such singular and speciall manner what can of reason be expected but that the truth should sincerely be sett forth without all suspition of cunninge conueyance all feare of sinister relation or any scruple or doubt of hatefull corruption seing the stayne of such crymes should not only touch Mr. Rogers but redound also as it were to the infamy of the whole body of their cleargy and religion For any yea of meane insight may soone make this discourse that if the religion of England were sounde and ours false and abominable no indirect proceding needed or woulde be practised either to the aduancinge of their owne or depressing of ours and contrarywise if corrupt courses be made the buckler to defend themselues and the weapon to offend vs what can be thought but that there is a flawe in that faith which is by that meanes maintayned and impregnable veritie in our religion which is by such godles shiftes assaulted now whether this be so or no and in that grosse manner as not only those which be of capacity and learninge but euen of the meanest and ignorant sort shall especially in som of them thinke vs to be notoriously abused iniuried remayneth to be hadled VVherefore to runne ouer briefly some fewe vntruths and a little to touch the corrupt dealing of Mr. Rogers as my short tyme shal giue leaue the straight coÌ„fines of a Preface will permitte Pag. 14. He setteth vpon vs in the manner One Mother A. short list of Mr. Rogers vntruthes Iane quoth he is the Sauiour of women a most execrable assertion of Postellus the Iesuit Nay rather it is a most execrable vntruth of Mr. Rogers the Preacher Can
a man of his profession charge vs with so strange paradoxicall and blasphemous an assertion and so iniurious to the sacred bloud of the Redeemer of the whole world and that both of men and women without recoilinge of Conscience we denye what he saith how doth he proue what so boldly he affirmeth Postellus the Iesuit quoth he teacheth this execrable dnctrine which he proueth out of the Iesuits Cathechisme That Postellus was one of that order is more then I doe knowe or more then I list yet to beleue vntill I see better prooffes but yf he were he was no other then such a religious man as Luther was that ranne out of his cloister to lay the foundation of the Gospell I finde him in the Indice of the Councell of Trent commonly annexed thereunto enrolde for an heretike and so discharged from vs albeit I can hardly beleue that euer he could be so madde as to broach any such ridiculous sensles and blasphemous doctrine To iustify this of Postellus Mr. Rogers voucheth the Iesuits Catachisme that is a most scandalous and slaunderous libel made by one Pasquiere a French heretike in disgrace of that renowmed order as he knoweth full well when he citeth out of the same Catachisme two infamous verses tendinge deepely to the Pag. 187. touch of their liues which none so simple to thinke that they would publishe of themselues They are so far from being the authors of that filthie and hereticall booke that one Richeome a learned man of that Society hath sette forth a confutation thereof Should a Catholike compose a like treatise bearinge title The Church of Englands Catechisme fraught with abhominable and most odious opinions and such in truth as they vtterly detest and should I produce out of it most loathsom stuffe against them in disgracè of their religion would he not condemne both the author for a monster of the world and me for an extreame malitious slaunderer to presse them with any such damnable testimony I leaue the application to himself Pag. 17. He condemneth it in vs as an error and dreame that Christ descended downe into hell to deliuer the Soules of our forefathers and that most iniuriously for to omitte what may be brought out of sacred scripture we can not be condemned herein but the auncient fathers must beare vs company and that by the testimony of our aduersaries The fable quoth Casuin of a place vnder the 2. Instit. cap. 16. §. 9. ground called Limbus albeit it hath greate authors yet it is nothing els then a fable Sutcliffe confesseth that S. Hierom and other fathers beleued that Lib. 1. de Purgato cap. 4. there was a simbus patrum before the comming of Christ But he addeth that they affirmed it rather scholasticaliy then dogmatically which yet he neither doth nor can proue we take what he graunteth of their beleuinge the other we deny Willet also can not gainesay the same We confesse In his sâ—nopsis of the editioÌ„ 1600. pag. 353. quoth he that the fathers for the most part of them to haue bene in this error To conclude this doctrine is taught by the church of Englande when as in the Geneua Psalms allowed and authorized by receiued custome amongest them this article of the Crede He descended into hell is turned thus into meeter His soule did after this discende into the lower parts To them that longe in darkenes were the true light of their harts By what warrant therfore Mr. Rogers expoundeth them here to the contrary I know not him selfe can best tell Pag. 23. many Papistes quoth he and namely the Franciscans blushe not to say that S. Francis is the Holy Ghost Mr. Rogers blusheth not notoriously to iniury vs with the imputation of so blasphemous an assertion He quoteth in the margent for prooffe the Alcaron of the Franciscans a most shamelesse and scurrilous booke sett out by modern heretikes against that worthy and religious order It seemeth he bestoweth much of his tyme in such spirituall books as these and willingly entertaineth such witnes against vs as the Scribes and Phariseis did against Christ vntill he dischargeth himself better this iniurious and blasphemous vntruth must ly vpon him self Pag. 29. Speaking of our behauiour to the scriptures he Antidot euang in Luc. 16. p. 528. saith To the same purpose but more blasphemously Stapleton saith as the Iewes were to beleue Christ so are we simply and in euery thinge to beleue the Church of Rome whether it teacheth truth or errors He fathereth a grosse vntruth vpon Stapleton his words be these Certum est c. It is certayne that the Iewes ought to haue obeâ—ed Christ so far forth as he gaue testimony to the truth but whether he did that or no belonged not to the Iewes to make any doubt of but simply to beleue Wherefore as the Iewes ought to haue beleued Christ so ought we simply to beleue the Churche not verily whether Note these wordes against Mr. Rogers it teacheth true thinges or not but whether that be certayne to vs or not We ought not to doubt but as the father sending Christ coÌ„maunding him to be heard so Christ sending his church and commaunding that to be heard hath by his wisdom disposed that without all daunger of errour as well the Churche should be heard of vs as Christ of the Iewes True therefore it is not that Stapleton saith we are simply and in euery thinge to beleue the Church whether it teacheth truth or errors for he affirmeth the contrary and his words contayne not any impious or absurd doctrine though Mr. Rogers by ouerlashing and not reciting his wordes truly would make him to speake both impiously and falsely Pag. 49. He taxeth vs for teachinge free will and these words he citeth as out of the Councell of Trent Man Ses 6. cap. 1. hath free will to performe euen spirituall and heauenly thinges VVhat error can this be when straight after Mr. Rogers setteth downe this proposition Man may performe and do good works when he is preuented by the grace of Christ and renued by the Holy Ghost But he will say that the Councell of Trent teacheth that good workes may be done without the grace of Christ and therefore he citeth this doctrine of ours as erroneous and contrary to a former proposition of his which is this Man can not do any good worke that good is and godly being not yet regenerate But herein he doth slaunder the Councell of Trent In the very place by him quoted it rather hath the contrary and in the first Canon of that Session most plainely which is this Yfany shall say that a man is iustified before Ses 6. can 1. God by his workes which are done either by the force of humane nature or the doctrine of the lawe without diuine grace by Iesus Christ be he accursed Iudge nowe gentle Reader whether Mr. Rogers hath dealt truly with vs and the Councell of Trent or
Vdal to insringe his solutions which giueth me iust cause to suspect that he is with the preconceipted sincerity of his owne doctors carryed away into error and so looketh little into the Originals which if he did he could not but finde that which he pretendeth to seeke for if he shutte not his eies against the truth as he professeth he will not VVhich that he may doe I shall not forgett to cōmend him to his mercy who desireth not the death of a sinner but that all should com to the knowledg of his name But yf it shall sal out that he will stil proceede forward in his fourmer course yet I would wishe him in writinge to abstayne from all biting and bitter words which somtyme he breaketh into that the quarrell of God may not he prosecuted like the quarrels of this world but with that modesty which becometh the prosessors of diuinity and religion And for my part sory I am that Bell hath so far giuen the raynes to his passion as with such virulent termes and insupportable insolency to cast forth his gantlet of defiance and to insult against the whole Church of God which hath made my stile before in the Preface more stirring and quicke then otherwise I would or thought conuenient least we might be condemned of cowardize or seare to the preiudice of truth which so often and so opprobriously he obiecteth against vs. Thus much of these matters now it remaineth to encounter Bell and to examin and make triall what substantiall stuffe is contayned in his Triall of the newe religion B. C. BELS TRIAL EXAMINED CENSVRED AND REFVTED The Proeme ENtending to note the principall vntruthes of Bels Pamphlet the principall part and fundamentall substance thereof I haue thought goode to take my worke orderly before me first to salute his Epistle and see what holsome stuffe he presenteth in that to his Patrones Bells Epistle Dedicatory THE 1. VNTRVTH THE Minister standeth vppon coales till his fingers be at worke and his penne busied about his harts delight and therfore not to loose any time hefalleth roundly to the matter presenting his patrons with a tricke of his occupation in his very first entrance His wordes be these The visible church quoth he as writeth Egesippus Egesip apud Eusebium host lib. 3. cap. 32. remayned a virgin free from all heresies and corruptions during the lise of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuinge But after the death of the Apostles sayth he errors by litle and litle crept into the church as into a voyd and desert house This assertion is dolefull ynoughe and yet very profitable against all Popish Recusants of our time as who are not ashamed impudently to auouch that after so many hundred yeares from Christes ascension there hath bene no error at all in their Romish Babilon This collection will proue dolefull ynough to him selfe and not very profitable to the congregation by that time we haue sifted his words and examined the authoritye alleadged for it is powdreed with lies and iugling tricks thicke and three-sould For first if he meaneth any such error as may stand with the integritie of the Catholike faith most false it is that we deny any such error may creepe into the Church for we willingly confesse that Papias S. Ireneus and some others held the error of the Chiliastes as him selfe mentioneth straight after that S. Ciprian and diuers others with him were carryed a way in to the error of rebaptization but yet notwithstandinge these their errors they were true members of the Catholicke church seing that in questions newly springing vp error may be incurred but not allwayes heresy which importeth not only an error in the vnderstandinge but also malice and obstinacie in the will by contemninge the Church her decree and determination But if by error he meaneth heresie as no question he doth both because he saith that during the liues of the Apostles the Church was free from all heresies and corruptios but after their death error by litle and litle crept in and also for that he termeth our Church Romish Babilon or as he speaketh in his Suruey where he handleth the very same matter whorish Babylon by which Page 342. wordes it is plaine that he meaneth hereticall errors for such only maketh our Church Babylon and to forsake her true spouse Christ and to comit spirituall fornication by cleauing to newe damnable and hereticall opinions and lastly for that otherwise he proueth nothing against vs the scope of his booke being to shewe that our religion is not old but newe as being far different from the pure faith of the Apostles This then being his meaning most false it is I say that any such errors crept into the Church I meane with the corruption of the Churches sincere doctrine though I willingly graunt that diuers of the Church haue by heresie falne from true doctrine as namely the minister him selfe eyther in the Apostles time or shall doe vntill the worldes end and that by the singular prouidence of Christ who promised that hell gates should not preuayle Math. 16. against his Church and many like places to that purpose might be alledged But what say we to the authoritye of Egesippus who liued straight after the Apostles cited by Bell for iustification of that he affirmed Nothing els but that he belieth both Egesippus and also Eusebius whome he quoteth in the third booke of his history cap. 32. as the relator of those wordes of Egesippus Reade the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The minister was not content to Bels epistle dedicatorie borrowed frō his suruey pag. 341. 342. present his Patrons with a cast paragraffe of his Suruey makinge it the begininge of his Epistle for almost two pages together but he must also abuse both them and others with a notorious vntruth of his owne fatheringe that vppon Eusebius which is not there to be found Neyther can this dealing of his proceede from other roote then meere malice for immediatly after this sentence cited out of Eusebius in the 32. chapter of his third booke he produceth out of the 33. chapter of the same booke how Papias and Ireneus were infected with the error of the Chiliastes and that very truly which sheweth that he perused the place And in his Suruey the foresayd Pag 341. 342. places be found in like manner alleadged the one truely and the other most falsely Can this procedinge of his stewe from any other sinke then the filthy puddle of his owne corrupt conscience Beside this who knoweth not acquainted any thinge in antiquitie that Simon Magus set his heresie abroach in the Apostles time and before the death of S. Peter as Eusebius recounteth whose Lib. 2. hist cap. 12. death was long before the death of S. Iohn
because marriage is so honourable in all sorts of men Thus writeth Cassiodorus thus writeth Socrates thus writeth Sozomenus And thus lieth the minister for none of these there speake any one worde that Paphnutius shoulde tell them that according to Gods worde to forbid marriage to Priests was too seuere a lawe he speaketh not one syllable of such as were Priests already as though he woulde haue them permitted to marry as Bell falsely reporteth in the fore alledged words and more plainely in the page following where he saith that Paphnutius motion was approued of the whole Councell and therevpon the matter was left as indifferent for euery Priest either to marry or not to marry at his owne choice False I say it is that either Cassiodorus Socrates or Sozomenus speake any one worde of the marriage of Priests or haue any such thinge that the matter was left indifferent for euery Priest to marry or not to marry at his owne choyce Why did he not quote the places where his reader might haue tried the truth of his relation what meaneth this flying of the light what els but that he had rather haue his bare worde taken then the matter examined It will not sorue his turne that in the ende of his Chapter he referreth the reader to his Suruay where those places be cited for that booke is not alwayes at hand and beside no such speciall place is there named that without difficulty what is desired can not be founde But view the places who please and the fidelity and sincere conscience of the minister will soone appeare for as much as the contrary of that Bell affirmeth remayneth there vpon recorde Cassiodorus the author of the tripartite history in the place quoted By Bell citeth Sozomenus from whom he receiueth that which he there reporteth which is this speaking of the Nicene Councell that it did seeme good to some to bring in a lawe that Bishoppes and Priests Deacons and Subdeacons shoulde not sleepe with their wiues which they had married before consecration But Paphnutius the confessor rising yp in the midst withstode it consessing marriage to be honourable and sayinge that the comapny of a mans owne wife was chastity and he aduised the Councell not to make any such lawe affirminge that it was a greate cause which might be to them or their wiues the occasion of fornication This doth he alleadge out of Sozomenus leauing yet something out which that author hath the cause as I suppose yf any place be left for coniecture why Bell rather quoted Cassiodorus then Sozomenus For Sozomenus addeth also these words of Paphnutius immediatly following And that the old tradition of the church was that those which were made Priests being not yet married should not afterwarde marry wiues but they which were called to that order being married shoulde not be separated from their wiues which they had The very same thinge hath Socrates By which the good reader may iudge what a conscience the minister hath when he blusheth not to say that the Councell left it indifferent for euery Priest to marry or not to marry at his owne choyce when as there is no one worde spoken of those that married after taking of holy orders but only of those that were ordered after they were married as both Cassiodorus out of Sozomenus and Sozomenus him selfe together with Socrates ioyntly asfirme nay when as Sozomenus and Socrates both say that the olde tradition of the Church was that those which tooke holy orders vnmarried might not marry at all This being so who will deny that the minister had not great reason neither to cite their wordes nor quote their places fathering so grosse an vntruth vpon them But some will say yet at least it appeareth out of the former authors that those which were married folke and afterwarde became Priests might still vse the company of their wiues which is agaynst the practise of the Romayne Church To this I say first that our question is not now about that pointe but whether Bell hath not slaundered these authors when he maketh them to say that thinge which they say not but haue the cleane contrary Secondly notwithstanding I answere that this may seme to make for the custome of the Grecians who retayne still those wiues which they had married before entring into holy orders but it helpeth nothinge at all our late Apostates that after their consecration and vowe of chastity without all scruple nay yf we list to belieue them with the testimony of a good conscience prouided them selues of younge yoake fellowes for the comfort of their declining yeares and spirituall begetting the liberty of the newe gospell yet in truth doth it neither releue the cause of the Grecians for so much as neither any such thinge is extant in the Nicene Councell and pregnant proffes to shewe that no such thing was euer there decreed for Sozomenus and Socrates being knowne heretiks deserue no credit especially the first of them being noted by blessed S. Gregory for Lib. 6. ep 31. one that hath many lyes and Socrates knowne for a man of like quality as I coulde easily shewe were it not that I desire all conuenient breuity but principally for that S. Hierom and S. Epiphanius who liued more nere to the time of the Nicene Councell then the other twayne did affirme so much of the custome of the Eastern church as can not stande with their former testimonies as straight after shall be handled Wherefore seing it must nedes be that either Sozomenus and Socrates erre from the truth or S. Hierome and S. Epiphanius none I thinke of indifferēcy but will preferre Catholikes before heretikes and those that liued nearer to the tyme of the Nicene Councell then those that were farther of and this is so certayne that I durst remitt the matter to Bell him selfe and such like did it not concerne so much their owne freholde and that the ponderous passion of wiuing without all respect of reason did beare downe the ballance to the wronge side But howsoeuer this shall fall out whereof by and by I shall haue more occasion to speake Bell the Ragmaster remaineth conuicte of a Notorious vntruth notwitstanding his often protestation of sincerity and plaine dealinge THE XII VNTRVTHE IN the same third Chapter pursuing still his former subiecte he vttereth two vntruthes with one breath in these wordes For this respecte was it that Priests were euer marryed in the Easte Churche vntill these our daies and in the west churche generallye for the space of three hundred eightie and fiue yeares at which tyme Pope Siricius excited by Satan prohibited mariage as an vnlawfull thinge Heer I say be two rouzinge vntruthes The first is Priests were euer maryed in the Easte churche For S. Epiphanius an auncient father and one of the Greeke church testifieth the cleane contrary Sanctum sacerdotium c. The holie Ad finem operis cōtra hereses Preishoode quoth he is for the most
following cited by Bell in his Suruay Scotus doth as wel establishe confession for the word auricular he hath not though Bell doth forst it in by the lawe of God fouÌ„ded in the God spell as by traditioÌ„ comming from Christ as before hath been noted out of Scotus and this may passe for a notorious vntruth The third is that to conceale this his abusing both of Scotus and also of the The third good reader he cited Scotus his wordes in latin only not vouchsasing to putt them into Englishe but he is to be pardoned for that were not only to ly but also to hould the candle for other to viewe his treachery What sweete stuffe doth he preach to his auditors out of the pulpitt where he is free from all controulment that publisheth such vntruthes and playeth such cunnicatching trickes in the viewe of the whole realme THE XXV VNTRVTH AT the heeles of the former vntruth follow in the same chapter diuers others his wordes be these The Popish Glosse of great credit with the Papists telleth them roundly that auricular confession can no way be desended bnt by tradition of the church he runneth on lying very roundly in this manner Panormitanus Richardus Durandus Bonauentura Hugo and all the Popishe Canonists generally approue and followe the same Glosse In which fewe words be contayned at least three vntruthes of that quality that they may iustly deserue the whetstone The first is that Richardus ioyneth in opinion with the glosse and thinketh sacramentall confession to com from the institution and tradition of the Church for he teacheth the flatt opposite doctrine Respondeo quod omnes c. I aunsweare 4. SeÌ„ dist 17. ar 1. ques 1. quoth Richardus that all are bound of necessity to confesse their sinnes to the Priest because Christ hath commaunded this c. and he proueth it both otherwise and specially out of these wordes of our Sauiour Ioan. 20. Receiue you the holy Ghoste VVhose sinnes you shal forgiue they are forgiuen them and whose you shall retaine they are retained There is one notable vntruth for the minister to tyer vpon THE XXVI VNTRVTH THe second vntruth and that a chopper is that Durandus is also of the same opinion with the glosse when as he doth directly maintayne the contrary his wordes be these De consessione 4. SeÌ„ 1. dist 17. quait 8. autem stricte accepta c. But of confession taken strictly which is a manisestation of our sinnes before a Priest with hope of obtayning pardon it is to be sayd that it is not of the lawe of nature nor of any lawe that is pure humane but of the lawe of God deliuered in the Gospell And after he hath proued that it cometh noâ— from any law that is meere humane he concludeth thus Propter quod relinquitur c. VVherefore remayneth that sacramental confession of which 〈◊〉 speake is only by the law of God and straight after hâ— inueigheth very earnestly against the glosse foâ— houlding the contrary What may not this Minister proue out of any authour and quickelâ— conuince vs by our owne doctors if when theâ— say one thinge he can without all scruple mayntayne them to teache the cleane contrary THE XXVII VNTRVTH THe third vntruth followeth no lesse shal melesse then the former so that it seemeth that he was now in the right vaine of lying foâ— how doth he proue that against Richardus and Dâ—randus which so bouldly he affirmeth For proofâ— straight after he voucheth his Suruay with quotation in the margent and also his Motiues but without any quotation at all Comming to his Suruey there he telleth the same tale against Richardus and Durandus referring him self for thâ— Suruey pag. 502. credit of that he sayeth to Iosephus Angles whom he quoteth in the margent thus Vide Ioseph Angle 4. S. pag. prim I haue not missed it one letter oâ— tittle and yet viewe that place he that will nothing shall be there found it may be he would or at least should haue sayd pag. 209. for I make some doubt whether euer he meant to cite the place truly seing there is in my conceipt some difference betwixt the number of one and the number of 209. and suppose that this booke weare in quarto which is a larger size yet must it much exceede the number of an hundred Perhapps he would haue sayd quest 1. de confessione for the syllables pag. quest resemble one an other so liuely that he might easilye mistake the one for an other The truth is this good reader if any probable coniecture may be admitted that he willingly peruerted the quotation Whether I haue reason to iudg so or no I leaue it to thy censure vpon the examination of the matter not to vrge therefore how in his pamphlet he vsually omitteth all citations of the authors them selues which ministreth iust cause of ielousy nor to speake how vnlikely it is that he could so grosly mistake it I stand only vpon this whether Iosephus Angles hath any such sentence by him alleadged or no if he hath then equity willeth vs to interpret all the the best but if Iosephus hath no such thinge neither doth so much as name Richardus or Durandus then can it not be denyed but that he hath not only belyed those two but also slaundered and corrupted Iosephus by foisting in those two names not founde in him for the concealing of this his treachery quoted him not at all in this pamphlet and gaue a false quotation in his Suruay but the truth is that Iosephus maketh not any mention of Richardus or Durandus In 4. sent quest de consess ar 1. pag. 209. Editionis 1584. apud Bellerum his words be these Confessio sacramentalis is c. Sacramental consession is instituted of Christ Iesus and confequently by the luwe of God c There haue bene six errors which are confuted in this first conclusion The first is of the Glosse of the decret in the begining of the fift distinction Panormitan vpon the chapter omnis vtriusque sexus c. S. Bonauenture and he citeth the authority of Hugo all which affirme that this sacrament was instituted by the Church Howe sayest thou goode reader is not Bell a trusty gospeller for a man to rely his soule vpon God grauntall good people to take heed of such an inward wolfe roabed outwardly with shepes clothing that is protestation of truth and sincerity Yf any obiect here and say that at least the Glosse and Panormitan were of that opinion I willingly graunt them to haue been in an error S. Ciprian erred about rebaptization and yet dyed a glorious martyr yf wefollow not the fathers though otherwise neuer so auncient or learned when they swarue from the common opinion and tradition of the Catholicke Churche doth he thinck that the erroneous conceipt of a moderne doctor or two shal ouersway the Church to the following of their particular and priuat opinions We acknowledge
is no better boxing of Bell then with the holy fistes of his croked brethren Lastly what man of any insight not furiously transported with the passion of noucltie can persuade himself satisfy his conscience or once imagiâ—e if the Reall presence and Transubstantiation â—ad not been taught by Christ and his Apostles â—hat it could euer haue come into the Church and anished the former opinion especially that being mystery so far surpassing the reach of reason and â—he other so fittinge common conceipt and easy to â—nderstande Could I say a doctrine so newe and â—ifficult possesse the world and exterminate former fayth coming from the Apostles and so easy to â—pprehend without infinite garboiles and contradictioÌ„s or is it possible if any such thing had bene that it could haue escaped the pennes of all writers none euer either of loue to truth or hatred to falshood complayning of that great ruyne of veriâ—ie and straunge ouerflowe of superstition The ProtestaÌ„ts here can say nothing to giue true real satisfaction to any sincerely desirous of saluation On the contrary we can tell them that when the doctrine of the Real presence and Transubstantiation began to be impugned how it was straight resisted by learned men and diuers Councels as before was touched intreatinge of Berengarius which is an argument that our religion is auncient and Apostolicall and his a filthy ragge of hereticall nouelty And thus haue I abundantly proued that Transubstantiation began not vnder Innocentius in the yeare one thousand two hundred and fiue as Bell affirmeth but is far more auncient being taught by the old doctors of Christs Church yea that it cometh from our Sauiour himself and his blessed Apostles Bels XI Chapter Of Popish inuocation of Saintes THE XLII VNTRVTH OMitting Sr. Thomas his irreligious and iniurious snatching at that most constant martyr of Christ S. Thomas of Canterbury let vs consider what els he bringeth The Papists quoth he in their fond Popishe inuocation ascribe that to Saints which is only and solely proper vnto Christ himself I proue it because they make the Saints departed not only mediators of intercession but also of redemption Moste false it is that we make them mediators of redemption and saluation as he may learne out of the Councell of Trent where it is decreed that it is good and profitable to inuocate Saints Sâ—ss 25. and to flie vnto their praiers help and assistance for the obtayning of benefits by his sonne Iesus Christ our lord who is our only Redeemer and Sauiour But let vs heare what potent prooffe Bell bringeth Thomas Becket quoth he sometyme Bishop of Canterbury is inuocated of the Pope and all his Popishe crewe not barely and absolutely as an holy man but as the sonne of the liuinge God and the only Sauiour of the world Terrible wordes and fearfull speaches what will be the end of this boisterous blaste it followeth This assertion to the godly may seeme wonderfull but it is such a knowne truth as no Papist whatsoeuer he be can without blushing deny the same by that time the matter is examined I verily thinke all modest Protestants will blushe at the impudency of this lying Minister that maketh such a solemne preface to so notorious and shamelesse an vntruth Now followeth the deadly cracke and terrible threatned thunder clappe These are quoth he the expresse words of their â—hymne which they both say and singe vpon that day which they keepe holy for his praise and honour Tu per Thomae sanguinem c. By the bloud of Thomas which he for thee did spende bringe vs thither o Christ whether Thomas did ascende I vtterly deny that any of these words or all together make S. Thomas a mediator of redemption or do proue that we inuocate him as the sonne o f the liuing God and the only Sauiour of the world as the Ministers lying lippes lashe out nay I add more that as no words here import any such thing so some there be that on the contrary free vs from that imposed blssphemy for we inuocate and desire Christ that he would for the merit of his martyrdome bringe vs to heauen but did we make S. Thomas a mediatour of redemption and inuocate him as the sonne of the liuing God as Bell chargeth vs then would we not inuocate Christ as his superiour which yet we doe and so a moste outragious vntruth it is that we make s. Thomas a mediator of redemption or inuocate him as the sonne of the liuing God and the only Sauiour of the world as Saintles Sr. Thomas auoucheth I passe ouer with silence how falsely he also affirmeth that the Pope and all his Popishe crewe do vpon the feast of S. Thomas inuocate him in that manner Bels lippes are his owne he may imploy them that way which best pleaseth him for the Pope and many thousands more vse the Romane Breuiary and Missal in neither of which any such praier is contayned and as I suppose not founâ— but in those of Sarum vse which be now anâ—tiquated and out of date as both that and all otheâ— long since were with Bell howbeit the words import not any blasphemy at all for the meaning oâ— the praier is no other but that Christ would bring vs to heauen by that singular and especiall merit oâ— S. Thomas in giuing his life and sheddinge his bloud for the loue of him for if one may merit vpon earth as the Catholique Church teacheth that â— man by the grace of God and the merits of Iesus Christ may then none will deny but the act of Martyrdome and shedding of our bloud for the testimony of truth is meritorious as being the most high and soueraigne worke of charity fortitude fayth patience c. that we can possibly do in this world And if the merits of Saints do profitte vs and we may pray to God by their merits as straightwaies shall be proued then may we pray to Christe by the merits of S. Thomas and by that especiall merit of the shedding his bloud for his honour and that without any iniury to his merits or bloud S. Thomas his merits being inferiour to the merits of Christ these being the heauenly fountayne from whence both the merits of S. Thomas and the merits of all other glorious martyra and Saintes haue flowed and receiued all their force and vertue Thus we are freed from the wicked slaunder of the Minister that blusheth not to say that we make S. Thomas a mediatour of redemption and inuocate him as the sonne of the liuing God and the only Sauiour of the world and together is declared how the praier coÌ„tayneth not any blasphemy but sound good doctrine taken in the true sence though now not vsed in the Catholique Church THE XLIII VNTRVTH AFter this praier to S. Thomas he citeth a sentence out of Polanchus added in the end of Absolution to witt this The passion of our Lord Iesus Christ the merits of the blessed virgin Mary and
custome as newly brought in and contrary to the practise of the Church or institution of Christ which is an argument that it is passing auncient and was neuer reputed for false doctrine or repugnarite to sacred scripture Bels XIIII Chapter Of Pope Martins dispensation for the brother to marry his naturall sister THE XLIX VNTRVTH SVch is Bels malice against the Pope that when better matter faileth he fetcheth lies out of the â—ard flint his words be these Pope Martin sayth Part. 3. tit 1. cap. 11. prope finem Antoninus the Popishe Archbishop and canonized Saint â—oke vpon him to bispense with one that he might marry his â—wne naturall sister A magnificall vntruth twice â— old before and shall againe if he haue any more â—ookes to publishe for his latter bookes be nothing els but certaine ragges drawen from the â—unghill of his former what he saith of Pope Martin is a notable vntruth as is apparante out of S. Antoninus owne wordes which for loue to sincerity he would not cite intierely in his Downfall where this knocker crept first foorth some he alleadged but so corruptly that hauing bene wel canuased for that his treacherie both in the Pag. 33. 34. c. Lib. 2. cap. 7. pag. 226. c. Forerunner and also in the Dolefull Knell and not knowing how to defend himself he hath for all that still intertayned the vntruth but wholy concealed the words for more sure dealing S. Antoninus his wordes be these hauing relation to others precedent which make also against Bell. Neuerthelesse it is found that Pope Martin the fift did dispense Part. 3. tit 1. cap. 11. with a certayne man who had contracted and consummated matrimony with a certayne naturall sister of her with whom he had committed fornication yet with great difficulty and because the matter was secret and the man not fitt for religion or to remoue into any other countrey and so scandall would haue followed of the diuorce if it had been made Pope Martin then dispensed not with a man to marry his owne natural sister but to remayne stille in marriage with her whose naturall sister before marriage he had carnally knowen this is so playne and perspicuous that the good reader can not but behould it and perceiue that the Minister had good reason not to alleage Antoninus words the more handsomly to conuay the vntruth Of this shamelesse dealing of his I haue in treated so plentifully in the Dolefull Knell Lib. 2. cap. 7. examining all the particular circumstances of Antoninus his discourse and answeared also what heâ— bringeth there out of Siluester Fumus Angelus Nauar and Caietan obiected also by him before in his Funerall that I take it for a vaine labour to intreate againe of the same matter Wherefore to proceede Bels XV. Chapter Of worshipping of Images THE L. VNTRVTH RVnning with his penne against the veneration giuen to sacred images he saith Yeâ— Gregory the great in his tyme sharply reproued the worshippâ— done to images albeit he disliked Serenus the good Bishop of Massilia for breaking the same in the Church Neither S. Gregory nor Serenus any thing help Bell and such I conomachall companions but both of them stande in mortall defiance against him S. Gregory Lib. 6. ep 5. seuerely reproued Serenus for his rashe breaking downe the images of the church attempting to doe that which as he saith neuer any Bishoppe had done before him Whereof I inferre that images in the Primatiue Church were in vse yea and kept in sacred places and consequently that our Englishe Protestans be coÌ„trary to venerable antiquitie that suffer not any such holy monumeÌ„ts in the Church out rase and deface them with all spight and cruelty contrary also to S. Gregory who reprehending Serenus though nothing so guilty would not I think haue spared Bell and his fraternity for their enormous impious proceeding herein Were I desirous to imitate the minister very handsomly might I come vpon him with a concludinge inference in this manner ergo this beating downe of images is a rotten ragge of the newe Caluinian religion borrowed from Iewes Mahometans and such misbeleeuing miscreants But S. Gregory saith Bell sharply reproued the worshippe done to images true it is but what kinde of worshippe was it The minister would haue the reader to thinke that it was the same which the Catholike Church alloweth and teacheth which is nothing so for it was passing far different for as much as S. Gregory allowed conuenient adoration as shal straight be said Cardinal Bellermin thincketh that this erroneous worship was giuen by certain new ChristiaÌ„s surely such were most likely to fall into that grosse sinne of whom it is not so much to be maruailed if accustomed before to idols they behaued themselfes in like maÌ„ner to wards sacred images and adored them for gods as in Paganisme they were taught practised Serenus vpoÌ„ this abhominable accideÌ„t moued with zeale but not according to knowledge ouerthre we those images which S. Gregory reproued in him for that he ought to haue instructed them reformed what was amisse and not so depely to haue scaÌ„dalized the Church with such a strange fact as S. Gregory in expresse wordes signifieth that he did and therfore aduiseth himafter due instruction giuen to the people to restore the images to ther former places This was the adoration which that holy Pope disliked VVhat adoratioÌ„ of images S. Gregorie disliked for that he denyed not all kind of veneration is most certayne for writing to one Ianuaring a Bishoppe about the image of the blessed virgin and the crosse which he willeth to be taken from the Synagogue of the Iewes where they had been putt he speaketh thus VVe exhort you in these words that the image and crosse be taken from thence with that Lib. 7. epis 5. veneration which is worthy And in an other place writing to one Secundinus who had sent vnto him for the image of our Sauiour his words be these I knowe verilie that you doe not therfore desire the image of our Sauiour that you may worshippe it as thoughe it were god but that by remembrance of the sonne of God you may wax warme in his loue whose image you see And we fal Lib. 7. epis 53. prostrate before it not as it were before the diuinity What hath Bell gott by vouching the authority of S. Gregory About the retayning of images in Churches he is directly against him as he can not deny concerning their adoratioÌ„ also he nothing helpeth him but teacheth that which nothing pleaseth his reformed spirit and therfore true it is not that he reproued the worshippe done to images as Bell affirmeth speaking of that worshippe which the Church alloweth as the minister would haue his reader to thincke for the other worshippe we detest as much as he Albeit sufficieÌ„t hath been said to she we that he wrongeth S. Gregory yet is not this the vntruth which I intended
quoteth Durandus in the margent whom notoriously he abuseth as also Pope Sergius For Durandus is so far from saying Lib. 1. cap. 6. that this was done that the Christian Romans should not be inferiour to the Pagan Romans in heathenishe superstition as Bell writeth that he affirmeth Pope Sergius to haue chaunged that Paganicall fashion in melius into a better thinge signifyinge playnely that this ceremony was instituted for the abolishinge of that heathenishe custome which is a thing so far from iuste reprehension that on the contrary it is most highely to be commended as a most religious pollicy tending to the distruction of superstition and encrease of piety and deuotion Neither doth Durandus make this the only cause of that ceremonie for the reckoneth vp six in all whereof this is the second in order Bels XXVII Chapter Of the doubtfull oath which Popish Bishoppes make to the Pope IN this chapter he complayneth that whereas Bishoppes had free accesse to Councels to speake the truth out of the scripture in former Anno Dō 1229. Decret Lib. 2. tit 24. cap. 4. tymes Gregory the ninth ordayned that none should haue voices in Councels but such as sware obedience to the Pope and promised with an oath to defend his Canon lawe adding that the expresse words of the oath the Reader may finde in the Downesall of Poperie but he should withall haue added also here that the forme of that oath is iustifyed against his cauils by one S. R. Art 7. chap. 14. in his learned answear to that booke of his where he sheweth that the like oath was made to Gregory the great Bell not hauing yet deuised with himself what to say in his owne defence dissembleth the answear though in an other place of his pamphlett he confesseth to haue seene S. R. his Chap. 9. booke and so he is freshe vp with this oath as though it had neuer bene answeared or he had neuer spoken of it before when as he had it also Pag. 60. vp in his Motiues and in his next worke not vnlikely but we may heare newes of it againe such is his grace in writinge and the great choise he hath of abundant matter Here I am to admonishe the good reader of newes which I receiued lately and that is after I had written thus much Bels reply called The Iesuits Antepast came piping hoat to mine hands from the pallace of his kitching in defence of his Douwnesall against the answear of S. R. and therefor making no doubt but that he had at least attempted to batter in pieces all that S. R. had said in defence of that oath and so spoiled also the grace of that which I had brought out of him I thought good to take a taste wherevpon I fell abord with his Antepast opened the dishes and found there a miserable poore pittance all the fatte through the cookes negligence being fallen into the fire for S. R. disputeth for the lawefulnes thereof Art 30. chap. 14. in this manner As for the oaths of Bishops made to the the Pope the lawfulnes thereof appeareth because it is made with all Catholique Princes consent and meant only in iust and lawfull things which are according to Gods lawe and holy Canons and it hath bene vsed aboue a thousand yeares agoe as is euident by the like oath made by a Bishoppe vnto S. Gregory the great and S. Bonifacius Lib. 10. ep 31. Baron ann 723. See cōcil Tolet an 11. can 10. the Apostle of Germany and worthyest man that euer England bredde did sweare when he was consecrated Bishoppe to concurre with the Pope and commodities of his Church in which words is contayned that which I said in defence thereof To all which this kitchin minister saith not one worde and yet in great brauery he writeth thus Say on good frier thou shalt be heard with all fauour To Antepast pag. 147. imitate his vaine may I not rather say it is not so Sir Lyer thou hast curtald a way the beginning of his answeare of good moment and very sufficient for the iustification of that oath in generall is this to be heard with fauour not so but it is with coosenage to abuse the good reader which carryeth with it a stinking sauour The rest of that which he iangleth about the oath I leaue to S. R. yet this will I briefly say that for as much I haue here readd his answear stādeth sound without the losse of any one droppe of bloud notwithstāding the terrible Cānon shott of Bels Antepast And the principall of that which he mustereth together for the refelling thereof is contayned in this his Triall about which I nowe labour in the eight chapter where he intreateth of the Popes fayth Let that be perused which I haue said before in the examination of that chapter and it will sone appeare that it is not the buckler of his Antepast that can defend our newe cooke from the wounding of his old carcas Thus much of his eleauen chapters Here for a conclusion I must adde a word or two The first is that how truly or falsely he hath alleadged authors I knowe not hauing perused the places of fewe because the subiect was not waighty but only of ceremonies or matters of small moment The second is which I noted also before that grauntinge authority to the Church to ordaine ceremonies he goeth against his owne doctrine in calling them rotten ragges of a newe religion teacheth others how to entertayne those ceremonies which either they haue borrowed from vs or els brought forth by a later generation The last is that where as he confesseth many of our ceremonies to be very auncient as the Introit of the masse which was instituted as he saith by Celestine the Pax brought in by Innocentius and the Paschall torch ordained by Sozimus all which Popes liued about some twelue hundred years agoe with what face or grace can he speake so scornfully of them calling them rotten ragges when as disputinge against the Puritanicall fraternity in defence of English ceremonies in his booke called The Regiment of the Church antiquity is vrged the practise of the Church inculcated with all his learning he laboureth to procure credit to their ceremoniall lawes institutions as is euident out of all that treatise And to speake som what in particular To proue the vse of the Surplesse or albe he alleadgeth a Can. 14. Canon of the fourth Councell of Carthage which he doth highly extol in this manner At this Councel In his Regiment cap. 8. pag. 82. quoth he were present two hundred and fourtene Bishoppes of which S. Augustin was one and yet all those holy men liuing in those dayes when no corruption of religion had crept into the Church affirme constantly c. Behould good reader ther chaūgable conditiō of this Chameleon The Albe or Surplesse is a commendable ceremony and reuerent rite because it was allowed in the tyme of
S. Augustin when no corruption had crept into the Churche but the Introite in the masse the Pax the Paschall torche instituted by those Popes in S. Augustinus tyme are rotten ragges and intreated in all scornfull manner though no other difference can be founde but only the ministers pleasure hauinge one doctrine and other principles to followe when he disputeth against vs and an other when he argueth against the See his RegimeÌ„t in the Preface Puritanes whom he calleth Cursed broodes vntimely hatched detested of God and irksome to the world God open the eies of good people to take heede howe they followe the ianglinge of such a Bell that can clincke what religion youe thinke and committe their soules to the direction of suche a mutable minister I omitte here howe before he would haue the Church straight after S. Iohns tyme to haue bene Bel coÌ„tradicteth himselfe infected with errors because that serued him well against vs in that place here the Church was in S. Augustins tyme cleare from all corruption in doctrine which was three hundred yeares after because it standeth him here in great stead against the Puritanes for it were an infinite labour to pursue him in all his trickes quirckes corruptions contrarieties and absurdities himself saying that in one place which he vnsaith in an other prouinge that here which els where he disproueth sailing with that winde which bloweth and making his commoditie of that which may help the present necessity Such be the conditions of the reformed minister trusty Sir Thomas Bels XXVIII Chapter Of the Popish fast of fourtie daies commonly called lent THE LVI VNTRVTH Many mad gambols doth the minister fetch in this chapter and among others he will nedes proue that the lenton fast is hurtfull both to the soule and body and disputeth out of Hippocrates like a pretty pettisogger in Physike to shewe that it is hurtfull to our health This albeit I dot not doubt but it is a notorious vntruth yet because it is not my profession to argue of any such subiect I leaue him to the mercy of the Phisitians who I thinke vpon the feeling of his pulse are like ynough for the curing of such an extrauagant conceipt to condemne him to Hyppocrates bands omittinge this lett vs see what followeth The fast of the auncient Churche quoth he was free voluntary and not commanded by any lawe An vntruth for it was a tradition of the Apostles to fast in Lent â— so not free VVe saith S. Hierom in the whole yeaâ— Epis. ad Marcellam Serm. 6. de Quadrages Sabbato post Dom. Quinquag de tempore serm 62. Synne not to fast in Lent 4. Instit cap. 12. § 20. CeÌ„tur 5. col 686. do faste one Lent according to the tradition of the Apostle S. Leo calleth it also the institution of the Apostle to faste fourty daies and S. Augustin thus exhorteth his auditors in the beginning of Lent beseech youe moste deerly beloued brethren that in this most conuenient and holy time exceptinge the Sundaies none presume to dine vnlesse haply such a one as sicknes doth no permitt to fast because to fast on other daies is a remedy or reward not to fast in Lent is sinne Iohn Caluin speaking of the Primatiue Church saith that the superstitiouâ— obseruation of Lent had preuailed euery where And the Lutherane Centurists reproue S. Augustin for speaking in commendation of the Lenton fast in the same place they write of him in this manner And verylie in the third chapter of his thirtith booke against Faustus the Manichee he doth expressely say that throughout the world Lent is kept in the Catholique Church euery where with great diligence Lastly was not Aerius scored vp by S. Epiphamis Heres 75. Heres 53. and S. Augustin for an heretique because he denyed the solemne and appointed fastes of the Church And yet decree the Apostles what they will about these Lent fasts let S. Augustin call it a synne not to fast in Lent Let Caluin and the Lutherans assure vs of the obseruation of Lent in the Primitiue Church To conclude let S. Augustin and Epiphanius condemne Aerius of heresy for maintaining freedom and liberty of fastinge yet will Bell defend that was free voluntary and not commanded by any lawe how truly I say no more but report me to that which hath bene said That which he bringeth concerning S. Spiridion his eating of fleshe in lent all circuÌ„stances considered hurteth not vs but maketh against himself for we deny not but that in some cases fleshe may be eaten without violation of that fast But that holy Spiridion did most strictly obserue it and that it was also the common custom of the Church is gathered out of the same story which doth condemne the licentiousnes of our fleshly Gospellers Bels XXIX Chapter Of the annulling of Popish wedlocke THE LVII VNTRVTH VVHatsoeuer saith Bell the Bishop of Rome houldeth and defineth that must euery Papist hould beleue and mayntaine as an article of his fayth Though generally all Catholiques do hould the Popes definitions to be infallible and the contrarie opinion to be erroneous yet is it not an article of fayth whatfolloweth what but that Bell hath abused the goode Reader with in vntruth See before pag. 84. 85. Bels XXX Chapter Of the Popes pretended superioritie ouer and aboue a generall Councell THE LVIII VNTRVTH BEll beginninge with false asseueration to tel vs of the late opinion of the Popes superioritâ— ouer a generall Councell interlaceth also an other shamelesse vntruth against the Remists The Rhemists qhoth he that Iesuited broode tell vs plainely if will beleue them that there is no necessity of a generall â— prouinciall Councell saue only for the better contentation of the people Thus he chargeth them yet not nothing any particular place but I will helpe him it is in their annotations vpon the Acts where they write thus Yf againe it be demaunded what nede is there to expect Chap. 15. v. 27. the Councels determination if the Popes or See Apost dikes indgement be infallible and haue the assistance of God also as the Catholiques affirme we answeare that sor the catholike and peacable obedient children of the Church it is a comfort to haue such various meanes of determination triall and declaration of the truth and that it is necessary for theÌ„ recouery of heretiques and for the contentation of the weake who not alwaies giuing ouer to one mans determination yet will either yeld to the iudgement of all the learned men and Bishoppes of all nations or els remayne desperate and condemned before God and man for euer And as I said before this assistance of the holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth which the Pope alwaies hath vsed and will and must vse in matters â—â— great importance by calling Councels euen as here you see â—â—eter and Paul themselues and all the Apostles though inâ—â—â—d with the holy Ghost yet