much Chapter 9. Proouing That true Merite and condigne Merite is all one That the regenerate doe Good works and receiue reward aboue their desertes That Good workes doe follow Iustification but goe not before the same That the best Workes of the regenerate are stayned with sinne and in rigour of Iustice deserue eternall death That Good workes are so necessarie to attaine eternall life as the way and meanes by which God hath decreed to bring his chosen to it but not as the cause thereof as without them it can not be had That Good workes are the effectes of Predestination depending vpon it not it vpon them That Good workes in a godly sense may be called Meritorious that is they so please God that of mercie he rewardeth them That without the mercie and promise of God they doe not merite Heauen That Charitie is not the forme of Fayth That Fayth as a worker doth not iustifie but respectiuely as an instrument apprehending Christes merites and applying them vnto vs. That Good workes though they be neither the efficient nor the formall nor the finall cause of Iustification which euer goeth before them yet are they the materiall cause and cause sine qua non as the Schooles tearme it the cause or condition without which Iustification shall not haue effect That Good workes must be done for three respectes That Gods Promise doth not make Good workes to be condignely worthy of the reward That condigne merite of Workes was not an Article of Popish fayth for more then 1540. yeares after Christ. Chapter 10. Proouing That Transubstantiation is a Monster lately begotten in Germanie and borne in Rome Chapter 11. Proouing That popish Inuocation doth not onely make Saintes the mediatours of Intercession but also of Redemption That it maketh Saintes ioynt purchasers of saluation with Christes most sacred blood so it be not in the same degree That it was not hatched for more then 1160 yeares after Christ. Chapter 12. Of the popish Communion vnder one kind Chapter 13. Of popish priuate Masse Chapter 14. Of Pope Martins Dispensation Chapter 15 Of worshipping of Images Chapter 16. Of Church-seruice in the vulgar tongue Chapter 17. Of the peeces of popish Masse Chapter 18. Of the mysteries of the popish Masse Chapter 19. Of kissing the Popes feete Chapter 20. Of praying vpon Beedes Chapter 21. Of changing the Popes name Chapter 22. Of the Paschal Torch Chapter 23. Of the popish Pax and the mysterie thereof Chapter 24. Of the Popes Bulles Chapter 25. Of the popish Agnus-dei Chapter 26. Of Candelmas-day Chapter 27. Of the dolefull Oath which popish Byshops make to the Pope Chapter 28. Of the popish Lent-fast Chapter 29. Of the annulling of popish Wedlocke Chapter 30. Of the Popes falsely pretended Superioritie ouer and aboue a generall Councell Chapter 31. Proouing That the Fayth and Doctrine of the Church of England is the old Romane Religion The Iesuites Proeme B. C. INtending to note the principall vntruethes of Bels Pamphlet I haue thought good first to salute his Epistle and see what holsome stuffe hee presenteth in that to his Patrons T. B. I Answere First that If I should stand vpon euery falsehood slaunder and coozening tricke which the Iesuite hath published and handsomely paint him out in his best beseeming colours time would sooner fayle me then matter whereof to speake Howbeit as I meane for the most part to let passe his slaunders his rayling wordes his fooleries his absurdities his contradictions and his impertinent trifles so will I by Gods holy assistance confute all the partes and parcels of his foolish and ridiculous Pamphlet not omitting any thing of any moment in the same Secondly that our Iesuite hath passed ouer in deepe silence my principall and chiefest groundes argumentes authorities reasons as not able to say any thing against them which the iuditious and honest Reader will soone perceiue with all facilitie Thirdly that our Fryer doth but snatch at peeces heere there with the which he thought he might best deale at the least in some colourable shew of wordes But let vs hearken I pray you to that attentiuely which he saith he found in my dedicatorie Epistle B. C. The Minister falleth roundly to the matter presenting his Patrons with a tricke of his occupation in his very first entraunce his wordes be these The visible Church sayth Bell as writeth Egesippus remayned a Virgin free from all heresies and corruptions during the life of the Apostles that is to say about one hundred yeares after Christ to which time S. Iohn the Euangelist was liuing but after the death of the Apostles sayth hee errours by litle and litle crept into the Church as into a voyde and desart House This Collection which Bell hath made is powdred with lies and iugling trickes thicke and threefold Bell belyeth both Egesippus and also Eusebius whom be quoteth in the third Booke of his Historie in the two and thirtie Chapter as the relator of those wordes of Egesippus Read the place he that please no such thing shall there be found nor the name of Egesippus so much as once mentioned The Minister both abuseth his Patrons and others with a notorious vntrueth of his owne fathering that vpon Eusebius which is not there to be found Neither can this dealing of his proceed from other roote then meere malice as whose braines are employed about nothing more then the hammering of lyes cauils and corruptions against the Catholicke fayth T. B. I answere First that the Jesuites accusation which here he maketh against mee is too too grieuous and more then intollerable vnto godly eares For he chargeth mee first to haue powdred mine assertion with lyes and iugling trickes Then to haue done the same thicke and threefold Thirdly to haue belyed both Egesippus Eusebius Fourthly he impudently affirmeth that no such thing can possibly be found as I haue alleadged out of Eusebius Fiftly that my position is so false and so farre from the trueth that the name of Egesippus is not so much as once mentioned Sixtly that I haue of meere malice slaundered Egesippus and Eusebius being men of great learning Secondly that seeing the Diuell is the Father of Lyers the Jesuite may very well be thought to be his only Sonne But how shal this be prooued All that shal read his booke must needes thinke he sayth the trueth because he affirmeth it so impudently confidently I would say This text of Christes holy Ghospell may well be verified in the Jesuites their accursed Iesuited crew They loued the prayâ—e of men more then the glory of God The truth is neuer ashamed she will shew her selfe to the confusion of the newly hatched sect of Jesuites of the late start-vp Romish fayth and religion These are the expresse wordes of Eusebius as Ruffinus a very learned Father who liued aboue 1200. yeares agoe hath translated them Post haec idem scriptor
come from Cyrillus Byshop of Alexandria Atticus Byshop of Constantinople which tryall being duely made by the true Copies the Popes forgerie was manifest and the holy Fathers protested constantly that they could no longer endure such arrogant and smoakie statelinesse B. C. Bell also both in his other Bookes and in this Pamphlet in the next Chapter obiecteth out of Socrates That a Canon was made in the Nicene Councell by the suggestion of Paphnutius which permitted Priestes to remaine with their former Wiues But this Canon is no where to be found amongst those twentie T. B. I answere first that if a Penall Law were made to hang vpon the Gallowes all falsaries and lying wretches then ought this impudent shamelesse Iesuite to be hanged many times where once would serue the turne For if we shall search froÌ„ the East to the West from the North to the South yet shall we neuer be able to find out a more shamelesse lyar or a more notorious falsary then is this Iesuite Secondly that if Popery were not the New Religion in verie deed such forgerie such lying and such deceitfull dealing would not be vsed in defence thereof Out vpon lying Jesuites fie vpon rotten Popery away with all such beggerly trumperie Thirdly that the Doctrine by me deliuered both in the next Chapter and in my Suruay is so farre from being as the lying Jesuite impudently auoucheth who seemeth to be composed intrinsecally of lying that it is flatte against the same and able to torment the Jesuites conscience if he haue any left while breath is in his body God for his mercy-sake either soundly conuert such lying wretches or else confound them euerlastingly The Iesuite durst not deale with mee as I do with him and others that is set downe my expresse wordes and that done make application of the same Hee began with lying euen in the highest degree hee continueth still in lying and hee hath no other meanes in the world but either to end with lying or else to confesse Poperie to be the new Religion This is such an vndoubted trueth as I am not afrayde to die in the same My words in the next Chapter concerning this poynt are in one place these viz. For this respect did holy Paphuntius stand vp in the Councell of Nice at such time as the Fathers then there assembled thought to haue seuered married Priestes and Byshops from their Wiues and told them according to Gods word that to forbid marriage to Priestes was too seuere a Law In an other place of the selfe same Chapter my wordes to the same effect are these Thirdly seeing Priestes marriage was holden for lawfull in the famous Councell of Nice and that the holy Byshoppe Paphuntius did pronounce openly in the same that the coniugall actes of married Priestes was true chastitie whose sentence 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 free choyce In my Suruay likewise two places doe manifestly conuince our impudent lying Jesuite In the former place these are my expresse wordes Thirdly that although Socrates Sozomenus ascribe it to the old traditioÌ„ of the Church for vnmarried Priestes so to continue yet doth not Casioâ—orus make any mention thereof in his Tripartite Collection And howsoeuer Paphuntius alleadged Tradition to mitigate the seuere Lawes intended by the Councell yet is it very certaine that such Tradition was neither generall nor diuine In the latter place these are my very wordes I say fourthly that the Tradition which Socrates and Sozomenus speake of was by example not by doctrine as both Gratianus the Glosse expounde them These are my very wordes in foure seuerall places which doe so condemne the Iesuite in his owne conscience that hee durst not for his Lugges once name them or truely set them downe For I was so farre from saying That the Nicene Fathers made any Canon in this behalfe that my wordes now truely recounted do plainely conuince the flat contrary But marke well the third place in my said Suruay where I haue these expresse wordes The Law which the Fathers theÌ„ thought to haue made was a new Law neuer heard of before I prooue it Because Socrates hath these words Visum erat Episcopis legem nouaÌ„ in EcclesiaÌ„ intraducere The Byshoppes thought indeede to haue brought a new Law into the Church But the Councell was perswaded with Paphuntius his oration and referred the whole matter to euery Priestes free election making no Law in that behalfe For Cassiodorus hath these expresse wordes Synodusque laudauit sententiam eius et nihil ex hac parte sanciuit sed hoc in vniuscuiusê™ voluntate non in necessitate dimisit And the Synode commended his opinion and so decreed nothing in the matter but left it in euery mans election to doe what hee thought good without compulsion I therefore conclude that albeit the Byshops in the Councell of Nice assembled would indeed haue made a new and strange Law against the marriage of Priestes yet did the spirit of God speaking in Paphuntius vtterly disswade them from that vngodly purpose These are my wordes truely recounted both out of my next Chapter and out of my Suruay which being so what reward ought our Jesuite to haue Euen an Halter about his necke and to be hanged vp on the Gibbet for his horrible falsehood and most notorious lying Bell sayth our Iesuite obiecteth out of Socrates that a Canon was made in the Nicene Councell by the suggestion of Paphuntius Bell saith the true Bell indeed truly affirmeth out of Socrates that the Fathers thought to haue made a new Law but through the perswasion of holy Paphuntius made none indeed True Bell saith that the spirit of God speaking in Paphuntius did vtterly diswade the Fathers from that vngodly purpose Bell saith the Fathers intended to haue made a Law but made none indeed Hold fast this trueth The Jesuite saith Bell affirmeth the Fathers to haue made a Law Remember this shamelesse lyer To be short Bell had rather want both his Armes both his Legges and both his Eyes then to vse such lying false-dealing and coozening trickes as our Iesuite hath in common vse and custome For it is one thing to intend the making of the Law an other thing to make the Law indeed B. C. These Canons of Appeale being found formally in the Councell of Sardica where Appellations to Rome are ratified and confirmed both Pope Sozimus and others call them by the name of the Nicene Canons though they be found in the Councell of Sardica And the reason is for that these two Councels are accounted for all one both because the same Fathers that were present at Nice were also a great number of them at Sardica and also for that no new thing touching Fayth was there enacted T. B. I answere first that if Pope
speaches of Pope Leo against him B. C. The Fathers of the Councell of Chalcedon made suite to the Pope to confirme their Decrees T. B. I answere first that this Epistle is like to the other of the Nicene Fathers that is to say a bastard and counterfeite This is soundly prooued in the fift Aphorisme in the first sixt and seauenth Obiections Let them be well remembred Secondly that the suite which the Fathers of the Councell made to Pope Leo did argue onely a prerogatiue of Honour not any soueraigntie of Power Which I prooue by a triple meane For first these are the wordes of the request Rogamus igitur et tuis Decretis nostrum honera iudicium We therefore desire you to honour our iudgement with your Decrees Hee was the chiefe Patriarch and Byshop of that Citie which at that time raigned and was reputed Caput mundj and so his consent was of great authoritie in that behalfe Secondly his Messengers would not agree to that prerogatiue of honour which the Councell had confirmed to the Byshoppe of Constantinople and therefore they requested him to consent thereto because the Emperour Theodosius had so commaunded them Thirdly the Fathers say plainely that the Emperour confirmed the Councell these are the wordes Opportunum credidimus esse honoris eâ—us confirmationem ab vniuersalj Concilio celebrarj Wee thought it meete and conuenient that the whole Councell should celebrate his Honours confirmation To which I adde that seeing the Fathers of this Chalcedon Councell did approue and confirme the Canons both of the Nicene and of the Constantinopolitane Synode in which Synodes this pretended Prerogatiue is condemned it must follow of necessitie that the sayd Epistle or relation is a counterfeit B. C. It can not truly be called a Decree of the Councell which was not confirmed by the Head no more then that an Act of Parliament which is not confirmed by the King T. B. I answeere first with the famous popish Byshoppe Melchior Canus that it is not in these affaires as in humane assemblies Which the holy Prophet doth plainely insinuate while in the person of God he vttereth these wordes For my cogitations are not your cogitations neither are your wayes my wayes sayth the Lord. Secondly that there is great disparitie betweene the Pope and the King concerning the subiect now in hand For first the King hath a sacred soueraigntie ouer all the people within his dominions as ouer his naturall Subiectes and loyall Seruantes But the Pope hath no soueraigntie ouer transmarine and forraigne Christians as I haue already prooued Secondly the King though negatiuely he forbid Lawes to be enacted yet doth he not make any new Lawes affirmatiuely to tie all his Subiectes without the consent of his Lordes spirituall Lordes temporall and the Commons of his Kingdomes But the Pope challengeth Power though most impudently and against sacred Canons to make Lawes to tie all Christians in the whole world no way subiect to him Thirdly the King taketh not vpon him solely of himselfe to abrogate cassiere or disanull any act of Parliament to which he formerly gaue his consent But the Pope taketh roundly though fondly vpon him solely of himselfe to abrogate cassiere disanull any Decree of Councell though formerly approoued by himselfe Fourthly no text of holy Writ no Canon of any auncient Councell no Father of approoued antiquitie denyeth to Kinges sacred soueraigntie within their Kingdomes Territories and Dominions ouer any persons whatsoeuer borne within the precincts thereof But all the foure first most famous generall Councelles of Nice Constantinople Ephesus and Chalcedon all which S. Gregorie reuerenced as the foure Gospels denie the Popes falsely pretended Primacie in all forraigne and transmarine Kingdomes and confine his iurisdiction to the Citie of Rome and to the suburbican territories of the same All which is soundly and plentifully prooued in the Conclusions and Aphorismes next aforegoing B. C. But it may bee Bell will say that the confirmation of the Councell belonged not to the Pope It is not possible that he dare offer it T. B. I answere first that seeing the Pope as is alreadie prooued taketh vpon him to change the nature of thinges by applying the substantiall partes of one thing to an other to make some thing of nothing the proper action of God in creation to depose Kinges to translate Empires and to bestow the same at his good pleasure to make it Sacriledge to dispute of his power to terrifie men so with Fire and Faggot and with thunderboltes of cursing Excomunications that though hee carry thousandes to Hell yet may no man say Why doest thou so It may seeme no maruell if Bell poore soule be afrayde to anger his Holinesse Neuerthelesse because the trueth is neuer ashamed but will in time preuayle Bell post deosculationem pedum and to prooue our Jesuite in this as in many other thinges a most impudent and notorious lyer dare boldly tell the Pope that the Confirmation of Councels belongeth not vnto him Yea Bell will not barely say it but he will produce such strong arguments such waightie authorities and such inuincible reasons as will make the Popes eares to tingle when hee shall read or heare the same Marke well this my Discourse vnto the end I purpose in God to proceed by way of Sections for the better illustration of the businesse now in hand The first Section of reasons in generall concerning the subiect now in hand I haue alreadie prooued in my Booke of Motiues that euery Monarch hath supreame soueraigntie ouer all Persons and causes within his Dominions and consequently that no Lawes can be of force in his Kingdomes without his royall assent approbation and confirmation of the same King Josaphat appoynted in Hierusalem Leuites Priestes and Princes of the families of Israel that they should iudge the iudgement cause of the Lord to the inhabitants thereof And he commanded them saying Thus shall ye doe in the feare of the Lord faythfully and with a perfect heart Yea he distinguished limitted the offices and functions both of Zabadias the ciuill Magistrate and of Amarias the Hie Priest thereby insinuating euidently that the chiefest power iurisdiction rested in the King not in Amarias the Hie Priest The same King to gather the Church which was decayed sent Preachers into sundry partes of his Kingdome appoynting Noble-men to accompany assist theÌ„ to couÌ„tenance their ministerie to compel the people to heare theÌ„ K. Asa vsed his authority in coÌ„manding Iudah to seek the Lord threatning them with death that should refuse so to do King Josias after he had abolished Idolatry compelled all his Subiectes to serue the true God to liue in his feare Ezechias commanded all Israel Judah to come to the house of the Lord at Jerusalem there to keepe the Passeouer which had been a long neglected and not obserued in such sort perfect maner as God had
but perforce abhorre and detest Poperie as a New Religion by litle litle crept into the Church The Jesuites like Gypsies haue inuented a tricke of fast and loose assigning to their Pope a double person Priuate and Publique As a Priuate man they graunt he may both be deceiued himselfe and also deceiue others But that he can erre as a publique person or as Pope of Rome they vtterly deny For if they should once graunt this poynt which is a manifest and knowne truth Poperie would soone be turned vp-side downe Howbeit my saluation I gage for the tryall Fryer Alphonsus decideth the controuersie so plainely as all the Jesuites and Jesuited Papistes in the world are not in trueth able to withstand or gainesay the same Alphonsus sayth constantly and plainely without all And 's and Ifs that Pope Celestine erred not as a Priuate man but euen as Pope and publique person O sweete Iesus ô mercifull God! ô most louing Father how great is the malice and blasphemie of Iesuites and Jesuited Papistes against thine euerlasting Trueth and holy Name With what face can the Iesuiticall Cardinall Bellarmine tell vs that Pope Celestine erred onely as a Priuate man and not as Pope or Publique person When the Papistes like the Popes Decrees then they say hee defined as Pope and Publique person and that none may withstand his definitiue Sentence or once examine the same as is alreadie prooued to their euerlasting shame But when their Pope is conuinced to haue erred so grossely that they know not possibly how to defende him then they are not ashamed to say that hee erred but as a Priuate man Thirdly that the Pope erred in a poynt of great consequence euen in a matter of Popish Fayth viz. that Matrimonie was so dissolued by reason of Heresie that the faythfull man or woman might marrie againe the Hereticall partie lyuing Which thing sayth Alphonsus was manifest to euery one to be an Heresie and their late Councell of Trent hath defined it to be so Fourthly that this Decree and Definition of Pope Celestine was in those dayes enrolled in the Popes Decretals Fiftly that Alphonsus saw and read the same Sixtly that the sayd Decree can not this day be found amongst the Popes Decretall Epistles Where I note by the way and heartily wish the Reader to obserue the same that the decrees of our holy Fathers the Popes haue bin such so much against lately hatched Poperie as they are this day ashamed to bring the same to light But let this be our comfort herein that God hath at all times stirred vp some learned Papistes otherwise deuoted to the Pope who haue boldly vsed their Pennes and Wittes such is the force of trueth to discouer and lay open to the view of the world the deceit coozenage liegerdemayne and cunnicatching tricks of wicked Popes Jesuites all Iesuited Papistes so farre foorth I euer meane as is necessarie for the common good of his Church Now whether our Jesuite be a most notorious lyer or noe let the Reader iudge For if Alphonsus say that the Pope can not erre as Pope and Publique person I am content to be the lyer But if he constantly hold and defend the contrarie as the vndoubted trueth then iudge and censure our Fryer in this as in many other thinges for a shameles and impudent lyer best worthy of the Whetstone I wish he may haue it weare it about his necke as a testimonie of his condigne desertes The 9. Chapter Of the condigne so supposed merit of Good workes FOR the clearer manifestation and illustration of the trueth of this Controuersie I thinke it not amisse to proceed therein by way of Conclusions Which being soundly effected I purpose in God to answere and confute a thing very easie to be done the childish cauils ridiculous euasions and cunnicatching trickes which our Fryer vseth in pleading for the life of their New Religion The first Conclusion The Regenerate doe Good workes which are acceptable in Gods sight and receiue reward farre aboue their Condigne desertes This Conclusion is prooued by many textes of holy Writ Iob is enrolled among the Godly and those that feared God euen by the testimony of God himselfe Abel was slaine of his brother Cain because he feared God and did Good works The Scripture sayth that Noe was a iust man and perfect who therefore with his Familie found fauour in Gods sight in time of the generall Deluge The Angell of God saluting the blessed virgin Marie pronounced her holy aboue all Women Zacharias and Elizabeth his wife were both iust walked in all the Commaundements of God Abraham Moses Dauid Gedeon Sampson Samuel and many others did Workes acceptable in Gods sight Cornelius is highly commended in holy Writ for the Good workes he did Thus much for the former part And for the latter part the Scripture is likewise plentifull Christ himselfe promiseth to reward Good workes so liberally that he will not suffer so much as a Cuppe of cold Water giuen in his name to passe without reward For which cause Moses is said to haue had respect vnto reward And S. Paul teacheth vs that the passions of this life are not worthy of the glory to come In briefe the Popish Fryer Iohn de Combis a very learned Papist in his Theological Abridgement affirmeth it to be a maxime with God euer to reward vs aboue our well doinges and to punish vs lesse then our euill demerites These are his expresse wordes Et hoc pates quod Deus semper remunerat supra meritum sicut punit citra condignâ—m And this is euident because God euer rewardeth aboue our merites and punisheth vs lesse then we be worthy Where I may not passe ouer in silence the blasphemie of the Rhemistes against the effect of Christes Passion while they affirme Christ not to haue so fully satisfied for our sinnes but that wee are still bound to satisfie each man in particular for his owne sinnes For most true it is as I haue prooued in sundry places of this Discourse that Christ hath so sufficiently satisfied for all his Elect and so answered the iustice of God for punishment of their sinnes as they are freely discharged thereof Yet must they willingly suffer to be made conformable to Christ in Suffering as they looke to be like him in Glorie Their sufferings are indeed a condition required to their Glorification but neither a Cause thereof nor any Satisfaction for their sinnes The case is cleare the Scriptures doe euery where insinuate the same They are onely Conditio sine qua non of our Glorification and the necessarie and infallible effectes of our Predestination which they euer follow as Fruites doe the Tree for the afflictions of Gods children though they be a cause working eternall Glorie in the sense afore touched as they be the way by which God hath appoynted them to passe to Glorie yet neither are
dayes the Byshoppes of England now so called haue had and kept a continuall and vninterrupted succession of Byshoppes successiuely so sound firme and inuiolable as the Church of Rome is not able to shew the like This succession is so clearely prooued in my Christian Dialogue as none with right reasoÌ„ can deny the same Fourthly that the Church of England now so called hath euer since the time of King Ethelbert constantly kept all and euery Article of the old Romane Religion which she receiued from the auncient and purer Church of Rome No Papist liuing is able to giue any true instance against this irrefragable assertion Fiftly that as in processe of time many superstitious grosse and palpable errours yea flatte Heresies haue by litle and litle crept into the Church of Rome euen so hath our Church of England through the sway of the time been deeply stayned polluted with the same Sixtly that our Church in the time of King Henry the eight began to be reformed in some Articles of Fayth and Doctrine but the reformation was not perfect vntill the raigne of King Edward the sixt In which Reformation no New Article of Fayth or Religion is added to the former but the former Fayth and Religion is onely refyned purged purified and such Superstition Errours and Heresies abolished as were by litle and litle brought into the Church All and euery iote of the old Romane Religion remayneth still in our Church permanent and inuiolable But some perhappes will heere demaunde of me how the Church of Rome did so degenerate from the auncient Fayth and so foulely corrupt the old Romane Religion To whom I answere in this manner First with Egesippus that auncient and learned Father that during the life of Christes blessed Apostles the visible Church remayned a Virgin free from all Heresies and corruptions but after their death Errours by litle and litle crept into the Church as into a voyde and desart House Secondly with Franciscus a Victoria that famous popish Fryer and great learned Schooleman that by litle litle the Papistes were in his time brought to such inordinate dispensations and to so miserable a state that they were neither able to endure their owne griefes nor remydies assigned by the Pope for the same That Clemens Lâ—nus and Syluester were very good Byshoppes of Rome but that the latter Byshoppes comming after them successiuely were wicked men and nothing comparable to the olde Byshoppes there Thirdly with Iosephus Angles that famous Popish Byshoppe euen in that Booke which hee dedicated to the Pope himselfe that the Romish Religion changeth euery day Fourthly with the fiue famous Popish Doctors Iohannes Roffensis Jacobus Almaâ—nus Gersonus Durandus and Michael Baius that euery sinne is mortall of it owne nature and that the old Romane Church did so beleeue vntill the time of Pope Pius the fift that is about 1560 yeares after Christ at which time Veniall sinnes werâ— hatched in the Church of Rome This is such a constant knowen trueth as neither the Jesuite S. R. nor yet the Iesuite B. C. his deare brother can tell in the world what answere to frame to the same Fourthly with Polidorus Virgilius that famous Popish Writer that the Popish Legistes and Canonistes of latter dayes haue so wrested the holy Scriptures to their owne sense and liking as Coblers doe gnaw with their teeth and stretch out their filthy skinnes Fiftly with Platina the Popes deare Vassall and trustie Friend that in his dayes the Popedome was brought to that passe that who so could goe before others in Bribes and Ambition hee onely should haue the place Sixtly with Couarruuias that worthy popish Arch-byshoppe and learned Canonist that in these dayes either the Popes opinion must be defended or else Poperie can not stand Lastly with Iosephus Angles writing to the Popes deare Holynesse that albeit the old Church of Rome did by the commaundement of the Apostles excommunicate all non communicants in the time of the Masse or Liturgie yet hath the late Church decreed that it shall be lawfull for all Lay persons to receiue the Eucharist onely at Easter Much more I might and could say if I thought not this sufficient So then the Fayth and Doctrine this day professed and authorized in this our Church of England is indeed the old Romane religion purged refined and restored to the primatiue and most auncient puritie in King Edwardes dayes in whose happy raigne was the perfect and complete Reformation But the Fayth and Religion it selfe came from S. Peter and S. Paul yea euen from Christ himselfe their Jesus and our Jesus world without end To whom with the Father and the holy Ghost three in the distinction of persons and one in the vnitie of diuine essence be all Honour Maiestie Power Glory and Dominion now and euermore Amen A Caueat to the Christian Reader THE masked Jesuite in his Preface to the Reader laboureth with might and maine to perswade his Readers that I dare not performe that challenge which I made to the Fore-runner his wordes are these I the meanest of many millions doe accept of his Challenge and doe vndertake to defend not onely these two poynes of Iosephus Doctrine and Pope Martins Dispensation which he hath singled out as matters important but also all the rest so it may be with that equitie and fauour which was graunted to the Protestantes in France And vpon the same conditions doe prouoke him with a counter-challenge to the defence of his Bookes And a litle after he telleth his Reader That hee sendes me as many Challenges as will stand betweene Charing-crosse Chester and as many Dares as will reach from Darby to Darington To which I answere in this manner First that the Jesuites are accused and charged by their deare Breathren the popish Secular Priestes with Pride Ambition Couetousnesse Coozenage Theft Crueltie Murther Treason and all wickednesse that can be named Yea of Fryer Parsons that trayterous Iesuite they giue this testimonie in particular viz. by Parsons platformes Secular Priestes must depend vpon Blackwell and Blackwell vpon Garnet and Garnet vpon Parsons and Parsons the Priestes Bastard vpon the Deuill Peruse my Anatomy of popish Tyrannie and there thou shalt finde this trueth with great varietie of like matter Secondly that in all my Challenges I require but one onely Condition which the Iesuite passeth ouer in silence because he meaneth not to performe the same The Condition is this viz. That the Iesuite which shall accept the Challenge must put downe his name with his addition in print and send it to me Which if it be once performed during my life I promised vpon my saluation to doe what in me lyeth to procure a false conduct for the safe comming safe abyding and safe departure of him whosoeuer he be that shall accept and vndertake the true performance of the Challenge in maner aforesayd Thirdly that the Jesuite