The Catholique triumph conteyning, a reply to the pretensed answere of B.C. (a masked Iesuite,) lately published against the Tryall of the New Religion. Wherein is euidently prooued, that Poperie and the doctrine now professed in the Romish church, is the new religion: and that the fayth which the Church of England now mayntaineth, is the ancient Romane religion.

THE Catholique Triumph : Conteyning , A Reply to the pretensed Answere of B. C. ( a masked Iesuite , ) lately published against the Tryall of the New Religion . Wherein is euidently prooued , that Poperie and the Doctrine now professed in the Romish Church , is the New Religion : And that the Fayth which the Church of England now mayntaineth , is the ancient Romane Religion .

Psal. 22. v. 16. Dogges are come about mee : and the councell of the wicked , layeth siege against me . Psal. 120. v. 3. What reward shall be giuen to thee , thou false tongue ? euen mighty and sharpe arrowes , with hot burning coales .

AT LONDON Printed for the companie of Stationers . 1610.

To the most reuerend Father my very good Lord , TOBY , the L. Archbyshop of Yorke his Grace , Primate of England .

Fifteene yeares ( most reuerend Father ) are now fully expired , since I first began to write against the professed aduersaries of the auncient Christian , Catholike , Apostolique , and old Romane religion ; I meane the late Byshops of Rome , the Romish Cardinals , the Iesuites , Iesuited Papistes , and Gunpowder-popish-vassals : In which space of time , I haue published so many Bookes in defence of the Catholique Fayth , as are in number correspondent to the yeares . A very long time it was , ( the argument in hand considered , ) before I could any way extort any Answere to any of my Bookes . Howbeit , when the Iesuites after mature deliberation , had seriously pondered with them-selues , that through their long silence , many Papistes did vtterly renounce Poperie , and ioyfully embrace the Catholique Fayth , this day sinceerely professed in our Church : then they became so ashamed of their silence in that behalfe , that in the yeare 1605. they published a litle Pamphlet , tearming it , The forerunner of Bels downefall : Fiue Bookes were printed , but hid vnder a Pipkin , least they should be seene , or burnt with the Sunne . wherein they auouched with brasen faces , that they had written fiue Bookes fiue yeares afore that time , against my Motiues and my Suruey of Poperie . And least it should be obiected against them , that it cannot be so , seeing we can neither see them , nor heare of them ; the Fore-runner telleth vs very grauely , ( but to their endlesse shame , ) that the Answere is suppressed , and vpon iust occasion stayed from the publication . Alasse , alasse , how are silly Papistes bewitched , with the iugling and deceitfull dealing of these seducers ? They haue been buzzing about the answering of my two first Bookes , My Booke of Motyues , and Booke of Suruey . ( as they them selues tell vs , ) almost the space of sixe whole yeares : and when after their great paines and labours of so many yeares , they had framed the answere in the best manner they could deuise ; then they suppressed the same vpon iust occasion , as their Forerunner in their name telleth vs . Forerunner , pag 15. What , haue they bestowed fiue yeares in wryting fiue Bookes against two of my Bookes , and dare not to this day publish any one of them ? To what end were they written , but to be published ? Out vpon lying lippes ; Out vpon trayterous Iesuites , and Iesuiticall deceyuers of the world ; The trueth is , that there is no trueth in these men : And it is an euident testimonie , that they are not indeed able to answere ; for otherwise , they would not for very shame haue protested so much in print , and haue performed nothing lesse . I am verily perswaded , that they will neuer during my life , ( which they wish to be short , and therefore haue they prouided my Winding sheete , and other indirect meanes , to take away my life , ) frame any full and direct Answere to the said Bookes ; because in trueth , all the Iesuites in the Christian world , are not able to performe it , the trueth being so cleare & forcible against them . After the Fore-runner , a pretensed Answere , was published in the yeare 1606. against the Downe fall of Poperie . For refutation of which silly Pamphlet , I addressed my Booke , intituled , The Iesuites Antepast ; ( which seemeth to their daintie mouthes so vntouthsome , that I deeme , it will serue also for their Post-past , ) as I had formerly published an other Reply , ( intituled , The Popes Funerall , ) to the Fore-runner of the Downefall . Now lately in the end of the yeare 1608. an other pretensed Answere ( a silly thing God wote , ) was published against my Booke , intituled , The Tryall of the new religion . This Pamphlet came to my handes in Nouember last ; at which time , I was very ill in body , and also distant aboue one hundred Myles from mine owne Librarie ▪ the want whereof , at that time , was farre more grieuous to me , then were all my painefull infirmities of body ; In the midst of which , whiles I am writing for the trueth , I find no litle comfort : The case so standing , albeit your Grace was then aboue fourtie Myles from me ; yet did I presume to bemone my selfe vnto your Grace for the supply of my present want of Bookes ; with whom my suite found such intertainement , as I neither did , nor euer could expect . Bookes indeed I expected ▪ but that your Grace should also send them to me vpon your owne charges , most freely and Christianly offering to send me your whole Librarie , ( which is indeed , a Librarie most excellent , ) if I shouldst and in need thereof , it seemed to mee such an honorable sauour , as that I could not now in duetie , omit to make this publique acknowledgement thereof . The Iesuites and Iesuited Gunpowder Papistes , not able to endure the sound of my Tryall , wherein Poperie was tearmed and prooued the New Religion ; haue suborned ( as it seemeth ) Robert Parsons that lewd companion and trayterous Fryer , to publish that supposed Refutation , the summe and substaunce whereof , they had ( no doubt ) collected and framed to his handes . His name he dareth not disclose , least the great disgrace , ( which can not but insue vpon that silly Answere , ) should eternally cleaue vnto him , as being one , who not able to defend Poperie , by honest and Christian-like proceeding , bestirreth himselfe to effect the same , by continuall forgerie , by lying , by coozenage , and deceitfull dealing ; as in this Booke I shall make apparant : Wherein , what my selfe haue effected , or rather God in mee , let the iuditious and honest Reader iudge ; and for that which he findeth well done , giue God the glorie . Such as it is , I dedicate vnto your Grace ; as vnto him , who hath deserued my vttermost service . The Almighty blesse your Grace , with many happy yeares in this life ; and with eternall glory , in the life to come . Amen . Iunij 3. 1609.

Your Graces most bounden , Thomas Bell.

Briefe Instructions , for the better vnderstanding of the Discourse following .

Instruction 1.

THE Pope , Cardinals , Iesuites , and all Papistes generally , do beare the world in hand , that the Church of Rome this day keepeth inuiolably that Fayth and Religion , which S. Peter and S. Paul in their time , planted there . I hold and defende the negatiue ; proouing the same soundly and euidently throughout this whole Discourse . Wee all agree in this ; This Church of Rome hath foulely corrupted the old Romane Religion , which our Church hath reformed . that the Church of Rome had once the true , auncient , Christian , catholique , and apostolique Fayth , which she receiued from S. Peter and S. Paul : my selfe most willingly subscribing thereunto . I neither impugne the old Romane religion , nor reprooue the auncient Byshops there : it is the Late vp-start-religion of the Romish Church that now is , which I detest and write against in all my Bookes ; as against that Church , which so aboundeth with Errours , Heresies , and Superstitions , as I know not when and where to finde the like ; no not among Ethnicks , Publicans , Turkes , Iewes , or Saracens .

Instruction 2.

There are many sectes of Fryers this day in the Church of Rome : A.D. 527. the Benedictiues began in the yeare 527-after Christ . A.D. 1084. The Carthusians began , in the yeare 1084. after Christ . How this Sect had the first originall , it is worthy the Reader should yeeld his due attention : this is the trueth of the Storie . While one Bruno was the reader of Philosophy at Paris , that famous Citie in France ; a friend of his ( being a man of good carriage & honest externall conuersation ) departed out of this life : The Papistes ascribe saluation to popish Monkry . this friend lying dead vpon the Coffin in the Church , soundeth out these wordes , in the eares of the sayd Bruno ; I am damned by the iust iudgement of God . With this wonderment , the sayd Bruno was so terrified , that hee knew no way how to be saued , but by inuenting the sect of the Carthusians . Behold heere , the subtiltie of the Diuell ; who neuer wanteth meanes , how to set vp Superstition and Idolatrie : for if the Story be true ( as it is most true , if many famous Popish Historiographers be not notorious lyers ) then doubles , the Diuell was the author of the voyce , as which brought foorth the spirit of Pride , not the spirit of Humilitie . Bruno the author of a new popish sect . I prooue it , because this Bruno ( who had vowed perpetuall obedience to his superiour ) could not now be content to continue a Monke amongst the Benedictiues , but hee must be the Lord Abbot of a new Sect : For , since the Sect of the Benedictes was the ready way to Heauen , as late vp-start Poperie taught him ; it followeth of necessitie , that either he condemned his owne Religion , and consequently his owne , if not the Diuels inuention : or else , my consequence perforce must be admitted . And heere I note by the way , the formall deformitie of all the Sectes in Poperie : to weet , that the Papistes ascribe Merite and saluation to the same : Hence Poperie is conuinced , to be the new Religion . and so Poperie is the New religion .

Instruction 3.

The aforenamed Benedictiue-Monkes , in a short time began to be dissolute , and so to be deuided into many new Sectes . Some were called Cluniacenses : some , Camaldnenses : some , Vallisumbrenses : some , Montoliuotenses : some , Grandimontenses : some , Cistertienses , some , Syluestrenses : All which , beeing most variable in life , manners , and obseruations ; will for all that , be reputed right Benedictiues . Euen so forsooth , as our late Popes or Byshops of Rome , must needes be S. Peters successors ; though as like to him , as Yorke is like foule Sutton . A.D. 1335. This sect of the Benedictiues , farre altered from the first institution , was reformed in the yeare 1335. for ( as Polydorus that famous Popish writer reporteth ) Monkes doe not long continue , in the due obseruation of their Monasticall institution .

Instruction 4.

A.D. 1119. The Sect called Pramonstratensis , began in the yeare 1119. the first Author thereof was one Norbertus by name : Who doubles either condemned the former Sectes , at the least of imperfection ; or else was puffed vp with the spirit of Pride , as were his fraterculi before him .

Instruction 5.

A.D. 1170. The Sect of the Carmelites began , in the yeare 1170. It was inuented by one Almericus the Byshop of Antioch . A.D. 1198. The Sect of the Dominicans began , in the yeare 1198. The sect of the Franciscans began , in the yeare A.D. 1206. 1206. A.D. 1371. The Sect of the Iesuates began , in the yeare 1371. A.D. 1540. The Sect of the Iesuites ( that cursed crew ) began in the yeare 1540. after Christ : Ignatius Loyola was the father of Iesuites , these proud & lordly Fryers . the Author of this Sect , was one Ignatius Loyola , a Souldier and a Spaniard borne . This Sect , as it was the last hatched , so doth it in pontificall Pride surpasse all the rest . It is by them selues tearmed ( Ordo sodalitatis Iesu ; ) the very name expressing their proud and hautie mindes . For , no name of so manie Sectes afore them , nor any other appellation could content them ; vnlesse they were tearmed , the Fellowes and Companions of our Lord Iesus . Their deare breathren the Secular Seminarie-Priestes tell them roundly , euen in printed Bookes published to the view of the whole world , Behold the Iesuites liuelie purtrayed ▪ in their best beseeming colours . that they are notorious Lyars , cruell Tyrantes , arrant Traytours , mercilesse Murtherers , right Machiuels , Scribes and Pharises , Gypsees , Firebrands of sedition : that they ride ( like Earles ) in Coaches , with many Seruants attending on them : that they must haue their Chambers perfumed : that Gentlewomen must pull off their Bootes : that they trowle vp and downe , from good cheere to good cheere : that they are Thieues : that they threaten a conquest of noble England : that they promise to restore men to their Liuinges , that will take part with them against their naturall Soueraigne : in briefe , that they are the wickedst men vpon earth . Note well my Anatomy . All which , & much other like stuffe , the Reader may finde at large , in the Anatomie of Popish tyranny .

Instruction 6.

The name ( Pope ) was common to all Byshops euery where , for more then 528. yeares after Christ . The Byshops of Rome ( Sozimus , Bonifacius , and Celestinus ) more then 417. yeares after Christ , could alleadge no better groundes or reasons for their now falsely vsurped Primacie ; then that only which the Nicene Councell had allotted to them . For which cause , the aforenamed Popes , falsified the Canons of that most famous Synode ; as S. Augustine , The Fathers of the African Councell , did stoutly controule the Byshops of Rome , for their forgerie of false Canons . and hundreds of Byshops with him in the Africane Councell assembled , freely and roundly told Pope Celestine , in their Epistle directed to him ; exhorting him to surcease from such proud challenges , and calling his falsely pretended soueraigntie , Fumosum typhum seculi , smokely statelines of the world . The aforenamed Popes , feigned certaine false Canons , to haue been made by the Fathers of the famous Nicene Councell : The Byshop of Romes authoritie limitted by the Councell of Nice . by the which ( as they reported ) a supereminent power and iurisdiction was graunted to the Byshops of Rome , ouer and aboue all other Byshops in the Christian world . Whereas the true Canons of that holy Synode , did confine , allot , and limit , the iurisdiction of the Byshops of Rome ; euen as it did allot , limit , and confine , the iurisdiction of other Byshops else where . The Fathers of the African Councell sent this way , that way , and euery way , to search and finde out the true copies of the Canons of the Councell of Nice : yea , to the Churches of the East , to the Byshops of Antioch , & of Alexandria : Hence sprang the Byshop of Romes falsely pretended Primacie . But when all was done , that possibly they could performe , the Byshops of Rome could no where ground & stablish their fondly imagined prerogatiues ; saue onely vpon false and counterfeit Canons , vntruly fathered vpon the Nicene Synode .

Instruction . 7.

The Emperours successiuely following Constantine , worthily surnamed the Great , graunted great priuiledges to the Church and Byshops of Rome ; which excellencie , priuiledges , & prerogatiues , the Bishops of Rome cunningly procured , by a counterfait and falsely forged donation of Constantine the great : The Emperours were deceiued , and so gaue away their royall prerogatiues . for , the late Emperours giuing credite to the counterfeit donation , yeelded vp their lawfull Segnories , royall Soueraignties , and regall Prerogatiues , to the Byshops of Rome ; supposing they had only restored to them , that which was wrongfully deteyned from them : For while they gaue away their owne , they vnawares , and fondly deemed , that they onely restored that , which was not their owne in deed .

Instruction 8.

The word ( Pope ) was not the proper and peculiar name to the Byshop of Rome , A.D. 528. for the space of 528. yeares after Christ . Vniuersall Byshop . The Church of Rome was made the Head of all other Churches ; and the Byshops there , the heads of all other Byshops , A.D. 607. by the imperiall constitution of Phocas 607. yeares after Christ . That the Pope could not erre iudicially , was not authenticall in the Romish Church for 1500. yeares after Christ . That the Pope could vnmarrie persons lawfully married by Christes institution , was neuer heard of in the Christian world , A.D. 1550. vntill the yeare 1550. after Christ ; at which time Pope Iulius presumed to dissolue lawfull Matrimonie , by his vnlawfull Dispensation . It was neuer thought lawfull for the naturall Brother to marry his naturall Sister , vntill the time of Pope Martin , who by the instigation of the Diuell , A.D. 1418. set the same abroach , in the yeare 1418. after Christ . Popish Veniall sinnes , A.D. 1566. were first hatched by Pope Pius 1566. yeares after Christ . That the Blood of popish Saints could worke mans redemption , A.D. 1161. was neuer heard of for the space of 1161. yeares after Christ . The like may be sayd of many other Popish Articles : for which I referre the Reader , to my Tryall of the New Religion . I deeme it enough for the present , to insinuate to the Christian Reader , that our Church hath onely abolished Superstition , Errours , and Heresies , by litle and litle crept into the Church ; and doth still keepe all and euery iot of the Old Romane Fayth and Religion . The Capucheenes at Rome did the like , when they ( euen with the Popes good liking ) reformed the dissolute Franciscans . Yea , Pope Pius himselfe of late dayes did the like , while he reformed the popish deformed missals and breuiaries , in his late Councell gathered at Trent . If hee that now is Byshop of Rome , would reforme all the rest , by abolishing all Nouelties by litle and litle brought into the Church , as we haue done ; he should finde the remnant , to be the Old Romane religion in verie deed . Marke well the whole Discourse following ; where all this is soundly prooued , as more cannot be wished .

The Contentes of the Chapters . Chapter 1. Proouing : THat the name and worde ( Pope ) was in the primatiue Church , common to all Byshops aswell of Rome as else where . That the Byshop of Rome neither is , nor ought to be ; nor euer was called , The vniuersall Byshop of the whole Church . That the name ( Pope ) was not peculiar to the Bishops of Rome , for more then 528. yeares after Christ . That the Iesuite , volens nolens , is enforced to graunt the same . Chapter 2. Proouing : That the Pope may not be controulled , though he carry with him thousands vpon thousands into Hell . That it is Sacriledge , to dispute of the Popes power . That the Pope with his Pardons , can deliuer all soules out of Purgatory-fire . That the Pope can dissolue that Matrimonie , which is firme and stable by Christes institution . That the Pope can dispense with the Brother , to marrie his owne naturall Sister . That the Pope hath as great power , as Christ himselfe had on earth . That the Pope may doe , whatsoeuer pleaseth him . That the Pope can make of nothing , something . That the counterfeit Donation of Constantine , was the originall of all Popish superroyall power . That whatsoeuer the Emperours of latter time , gaue to the Church of Rome , they were induced to do the same , by the coozening trickes of the Byshops of Rome . That the Popes ( Sozimus , Bonefacius ▪ and Celestine , ) falsified the Canons of the Nicene Councell , so to aduance them-selues aboue all other Byshops . That no Byshops nor Priestes , ought to appeale to the Church of Rome . That the Councell of Nice gaue the primacie of honour to the Church of Rome , because it was the Seat of the Emperour , and Caput Mundi . That all Christians ( euen the Byshops of Rome ) are subiect to the Canons of the Nicene Councell . That the Nicene Synode did confine and knit the iurisdiction of the Byshop of Rome . Chapter . 3. Proouing : That Marriage of Priestes was euer lawfull , during the time of the old Testament . That the Marriage of Priestes is prohibited onely by the law of Man , and not by any positiue constitution either of Christ or his Apostles . That it was euer lawfull for the Byshops and Priestes of the East-church , to marry , and to beget children in time of their Priesthood . That the Marriage of Priestes was euer lawfull also in the West-church , vntill the time of Pope Siricius : and in Germanie , for the space of 1074. yeares after Christ . That all secular Priestes may Marry , notwithstanding the Popish solemne Vow annexed . That by Popish fayth and doctrine , Marriage is of force after the single Vow of chastitie . That the Vow single , is of one and the same nature with the Vow solemne . That the Marriage of Priestes is lawfull after the solemne Vow , so it be done by the Popes Dispensation . That the forced and coacted Chastitie of Priestes , hath been so intollerable , as nothing hath brought more shame to Priesthood , more shame to Religion , more griefe to godly men . Chapter . 4. Proouing : Chap. 4. Of the Popes Pardons . That popish Pardons are neither found in the holy Scripture , nor in the auncient Fathers : That the popish Maister of sentences , could finde no mention of them , in the writinges of the holy Fathers . That Byshoppe Fisher graunted the young age , of late popish Pardons . That the best learned Papistes , are not able to defend the same . Chapter . 5. Proouing . Chapt. 5. Of popish Purgatorie . That the Greeke Church neuer beleeued Purgatorie . That the Church of Rome beleeued it not , for the space of 250. yeares . That the Church of Rome beleeued it not all at once , but by litle and litle . That the inuention of Purgatorie was the birth of popish Pardons ▪ That the primatiue Church was neuer acquainted with the Popes Pardons ; nor yet with popish Purgatorie . Chapter . 6. Proouing : Chap. 6. Of Auricular confession . That popish Auricular confession , cannot be prooued out of the Old Testament . That the New Testament doth not impose an heauier yoake vpon vs , then did the Old . That popish Auricular confession , is not necessarie for mans saluation . That it is neither commaunded by Christ , nor yet by his Apostles . That it is established by the meere law of man , grounded only vpon a falsely imagined Apostolicall vnwritten tradition . That it was not an Article of popish Fayth for the space of 1215. yeares after Christ . Chapter . 7. Proouing : Chap. 7. Of Veniall sinnes That euery Sinne is Mortall of it owne nature . That fiue famous popish Writers ( Roffensis , Almaynus , Bains , Durandus , Gersonus ) doe all confesse the same . That the Jesuite S. R. graunteth freely , that the Church of Rome had not defined some Sinnes to be Veniall , vntill the dayes of Pius the fift ; which was not fiftie yeares agoe . Chapter . 8. Proouing : Chap. 8. Of the Popes fayth . That the Pope may erre , both in Fayth and Doctrine iudicially . That many Popes haue erred De facto : That great learned Papistes did constantly confesse so much . Chapter . 9. Proouing : Chap. 9. Of the condigne Merite of Workes . 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 : Chap. 10. Of Transubstantiation . That Transubstantiation is a Monster , lately begotten in Germanie , and borne in Rome . Chapter . 11. Proouing : Chap. 11. Of popish inuocation of Saintes . 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 , The Iesuite only snatcheth at such peeces , as he thinketh he may best deale withal . 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 . B.C. pag. 2. The visible Church ( sayth Bell ) as writeth Egesippus , remayned a Virgin free from all heresies and corruptions , during the life of the Apostles : 〈…〉 apud 〈…〉 3 cap. 32. 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 , O the most monstrous lye in the world . 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 . God of his mercy either conuert or confound the lyer . 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 , Secundo principaliter . 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 : Ioh 12. ver. 41. They loued the pray●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 . Euseb. hist. lib. 3. cap. 32. Post haec idem scriptor addidit etiam hoc , quod vsque ad illa tempora virgo munda et immaculata permanset ecclesia : sequitur ; Vt vero et apostolorum chorus et omnis illa aetas , quae a domino susceperat viuae vocis auditum , de hac luce discessit ; tum velut in vacuam domum , falsae doctrinae impius se error immersit . After these things , the same writer ( Egesippus ) added this also , That vnto those dayes , the Church continued a pure & immaculate virgin : but after the death of the Apostles and all that age , which had heard our Lord speake in liue voyce vnto them ; false and erronious doctrine began to intrude her selfe , as into a voyde house or desart place . Thus writeth Eusebius , in that very Booke and Chapter : where our Jesuite impudently auoucheth , that no such thing can be found ; no , not so much , as Egesippus once named : albeit , both the whole matter , and the wordes , be in very deed , as I haue heere truely put them downe ; yea , Egesippus is named in the very beginning of the sayd Chapter , as the relator of the Storie ; and in these words ( the same writer ) eftsoones insinuated to the reader . Vpon my saluation , the Iesuite hath most impudently belyed mee . Is it now true ( sir Frier Jesuite ) that I haue powdred mine assertion with lyes ? Is it true ( sir lyer ) that I vsed Iugling trickes therein ? Is it true , that I haue done the same thicke and threefold ? Haue I belyed both Egesippus and Eusebius ? Can no such thing be found in Eusebius ? Is not Egesippus once named in that Chapter ? Is he not once named expressely , and twise virtually ? If all this be true , as it is must true in deed ; what shall I say , or what can I say , to this shamelesse and impudent Fryer ? Apagè , apagè , Out vpon rotten Poperie ; out vpon lying Jesuites ; out vpon the new Romish Religion ; which can be defended by no better meanes , then by impudencie , falsehood , and flat lying . What shall , or what can the Reader expect at the handes of this shamlesse , impudent , The Iesuite is as honest , as he that hath no trueth at all in him . and lying Jesuite , in the rest of his Pamphlet , who intertayneth him in the very beginning , with such leasings , such iugling trickes , and such diabolicall accusations ? What hath this shamelesse and impudent Jesuite deserued ? the Whetstone ; nay rather with Chore , Dathan , and Abyram , to goe downe quick into Hell . Nomb. 16. vers. 24.30 . This doubtlesse , if nothing els should be said ; were enough to proue Poperie , to be the new Religion . I woonder , how the Jesuite durst publish such notorious slaunders ? but on the one side , being at a non-plus , and not able in truth to say any thing for the antiquitie of Poperie ; and on the other side , choosing rather to consecrate his soule to the Diuell , Out vpon all lying & trayterous Iesuits . by lying , slaundering , and deceitfull dealing ; then to graunt Poperie to be the new Religion : He thought to face out the matter , by imputing that to mee , which most iustly and properly pertayneth to him-selfe . And withall , he very politikely considered ( the maister Diuell of Hell suggesting it vnto him ) that his best course was , Poperie can not in trueth be defended ; it is the new Religion . to doe the same in the beginning . These thinges thus standing , all wise Papistes ( I trow ) will looke more carefully into the matter ; and from hence foorth , not giue credite to such lying Doctors , such false Teachers , & such notorious slaunderers of the innocent . If all Jesuites in England , all Dominicans in Spaine , all Franciscans in France , and all Cardinals in Rome , should conspire togeather , The Iesuite beginneth , continueth , and endeth , with lying . how to accuse the innocent ▪ I know not ( it is aboue my reach and capacitie ) how they could surpasse this impudent lying Jesuite , in such kind of treacherie . This one thing I will now say , which will appeare before the end of this Discourse , that as he here beginneth , so he continueth vnto the end . For ; if his lyes , slaunders , cauils , coozening trickes , false dealing , & ridiculous sophistications be once taken away ; very litle , or rather nothing at all , will remaine in this his pretenced answere , to the triall of the new Religion . It woundeth the Pope and his Jesuites , to heare Poperie tearmed , the New Religion : they are not able to endure the sound thereof .

The Iesuites first Chapter ▪ of this name and word ( Pope . )

B. C.

ALbeit the name ( Pope ) was attributed also to other Byshoppes , yet was it in such speciall maner giuen to him , that it sufficiently declared his Supreame authoritie ouer all other .

T. B.

I answere : First , that S. Epiphanius called Athanasius Pope , in these expresse wordes . Epiphan. haer. 68. p. 213. Eusebius praedictus Nicomedia episcopus erat totius ipsorum collectionis administrator , ac concinnator detrimenti in ecclesia , et aduersus papam Athanasium . Eusebius the forenamed Byshop of Nicomedia , was the administrator of their whole collection , and the contriuer of the detriment in the Church , and against Pope Athanasius . Secondly , that S. Hierome called S. Augustine Pope , in sundry Epistles written to him in these wordes . Apud Aug. epist. ●1. 13.14.17.18.25.30 . Domino verê sancto et beatissimo Papae Augustino , Hieronimus in domino salutem : Hierom to the truly holy and most blessed Pope Augustyne , sendeth salutations in our Lord. Thirdly , that S. Austyn called Aurelius Pope , Aug. ep. 76. who was but his fellow-Byshop ; & in many things far inferiour to him . Fourthly , that not onely S. Austyn , but Alipius also , called the same Aurelius Pope . Fiftly , Aug. ep. 77. that S. Hierom callen not onely S. Austyn Pope , but also S. Epiphanius Pope in like manner . Sixtly , that the Priestes Moses and Maximus , with the Deacons Nicostratus and Ruffinus , and sundry confessours did all with one vniforme assent , Apud Cyprian . pag. 11.46.61.66 . call S. Cyprian most blessed Pope . Seuenthly , that the Clergie of Rome , writing to the Clergie of Carthage , called the same Cyprian Pope . But doubtles , neither would , neither durst the Clergie of Rome , haue called Cyprian the Byshop of Carthage Pope ; if the name had then been proper , or any way peculiar to the Byshop of Rome . Valla. de don . Constant. ●ol . 34. B. Eightly , that Laurentius Valla , a very learned and famous Writer , yea and a Romane borne , is Consonant to the Clergie of Rome ; in that most excellent and learned Declamation , which hee published against the counterfeit Donation of Constantine : these are the expresse wordes , of that great Learned Roman : Transeo , quod rasuram coronam vocas , et Papam pontificem Romanum , qui nondum peculiariter sic appellari erat captus . I let passe , that thou calles his shauing , a Crowne ; and the Byshop of Rome , Pope : who began not yet to haue that name peculiarly . Loe , for more then 330. yeares , the Byshop of Rome did not begin to chalenge that name .

B. C.

Which appeareth first , because when any was called Pope without further addition , it was vnderstood onely of the Bpshops of Rome ; as is euident out of the Councell of Chalcedon , where it is sayd ; The most blessed and apostolicke man the Pope , doth commaunde vs this thing . Secondly , because the Byshop of Rome was called Pope of the whole Church ; Act. 16. as we read in the same Councell , where Leo is called Pope of the vniuersall Church . In breuiario . cap. ●1. And Liberatus affirmeth , that there is no Pope ouer the Church of the whole world , but the Byshop of Rome . Thirdly , because he is called the Pope , or Father of generall Councels , and of the whole World ; but hee calleth not other Byshoppes , Popes or Fathers ; but his Breathren or Sonnes : as is apparant out of an Epistle of Pope Damasus to the Easterne Byshops , recited by Theodoretus ; and in the Epistle of the Councell of Chalcedon to Pope Leo.

T. B.

I answere : first , that as our Jesuite began with notorious lying , so hee continueth heere , and in euery place to the end of his Pamphlet : For , the Councell of Chalcedon sayth not , as our Jesuite with lying lippes auoucheth : no , no , not the Councell ; but Bonifacius a Priest of Rome ( sent by Leo to the Councell ) a sworne vassall to the Pope ; and such a one as durst not but say what the Pope had enioyned him , sayth so : These are the expresse wordes . Act. 16. Pag. 10. Bonifacius presbyter sedis apostolicae vicarius , dixit ; beat●ssimus et apostolicus vir Papa , inter caetera hoc nobis mandauit : Bonifacius Priest the Popes deputie sayd ; the most blessed and apostolicke man the Pope , among other things , gaue vs this commandement . Secondly , that our Jesuite sayth truly ( though meaning nothing lesse ) when he telleth vs , that it is sayd out of the Councell : For , most true it it ; that it is so out of the Councell , that it neuer came into the same . The Popes Vicar indeed would gladly haue aduanced the Pope ; but the Councell made no reckoning of his proud and arrogant words . Thirdly , that the Iesuite still lyeth , when hee impudently auoucheth ( as his wonted manner is ) that the Councell called Leo , Pope of the whole Church : For the wordes , The Iesuite is full of notorious lyes . Act. 16. pag. 21● . which our Fryer fathereth vpon the Councell , are onely the wordes of Lucentius the Popes deputie ; but not the wordes of the Councell . The Fathers of the Councell contemned the arrogant speaches of this Lucentius ; as they did the other of Bonifacius afore . Fourthly , that our Jesuite impudently & most shamefully belyeth Liberatus ; as who hath no such loftie wordes in the behalfe of Leo , but barely and nakedly calleth him Pope : and who is so farre from tearming him Pope ouer the Church of the whole world , that hee flatly affirmeth the contrarie in sundry other Chapters . In one place , hee hath these wordes ; Lectus est tomus papae Leonis ad memoratum flauianum , Liberatus , cap. 13. pag. 621. in Bre●iar . contra dogma Eutychis directus : The Tombe of Pope Leo was read , which he directed to Flauianus against the opinion of Eutyches . In an other place , thus : Legati sedis apostolicae ab ipso concilio fugientes , retulerunt Papae Leoni iniquitates Dioscori : Cap. 12. pag. 620. The Messengers of the apostolicke Sea fleeing from the Councell , shewed Pope Leo the wickednesse of Dioscorus . In an other place , thus : Cap. 23. pag. 630. Se●●rus Antiochenus iam fuerat condemnatus , et Anthinus Constantinopolitanus , ab Agapeto Papa Romano , et Menna Constantinopolitano , et libellis datis aduersus ●os Imperatori Iustiniano : Seuerus of Antioch was condemned , and Anthinus of Constantinople , of Agapetus the Pope of Rome , and Menna of Constantinople ; and Libels were presented to the Emperour Iustinian , against them . Many like places I could easily alleadge , out of the Breuiarie of Liberatus ; but one for many may suffice , which cutteth the Popes head and necke from the shoulders . These are the expresse wordes : Cap. 12. Pag. 20. Sed fortissimus Leo anciens legatorum suorum suggestionem , et Theodorit● quaerelas suscipiens , litteris suis Theodosium Imperatorem et Pulcheriam Augustam petit ; vt fieret intra Itaham generale concilium , et aboleretur error fidei per violentiam dioscorj factus : But couragious Leo hearing the suggestion of his Messengers , and receiuing the complaintes of Theodoritus , directing his Letters to the Emperour Theodosius and Pulcheria the Empresse , desireth them , that a generall Councell might be gathered within Italy , and the errour of fayth abolished , which Dioscorus by violence had set abroach . Thus writeth Liberatus , whom our Fryer relyeth vpon , as one of his chiefest Patrons . Out of whole wordes , I obserue first , that the Pope is tearmed plaine Leo , without eyther welt or gard . Secondly , that the Pope could not gather a Councell in Italy ; but onely requested the Emperour to doe it . Thirdly , that the Emperour of the East had still the chiefe soueraigntie of Rome & all Italy , euen 457. yeares after Christ . A.D. 457. And consequently , that the late Byshops of Rome , do most shamefully abuse the world , when they impudently auouch , that the Emperour Constantine the great , gaue to Syluester the Byshop of Rome , his golden Crowne , dignitie , title , and interest , both of Rome , Italy , & the whole Western partes . For the Councell of Chalcedon was holden in the yeare 457. after Christ : A.D. 327. which was about 130. yeares after the falsely pretended donation of Constantine , and his departure to Constantinople from the citie of Rome . Quinto principaliter . But hereof more at large , in the next Chapter now following . Fiftly , that the Iesuite egregiously belyeth both Damasus that good Byshop of Rome , and Theodoretus that graue and learned writer : for , no such thing can be found in Theodorete , in the place quoted by the Jesuite . Theod. hist. lib. 5. cap. 10. These wordes are all that the Jesuite can truly father vpon Theodorete ; which how farre they are from his notorious lye , let the indifferent Reader iudge . Confessio catholicae fidej quam Papa Damasus misi● Paulino episcopo Thessalonicae in Macedonia : The confession of the Catholicke fayth , which Pope Damasus sent to Paulinus the Byshop of Thessalonica in Macedonia . Heere is not one word , of any Supremacie of the Byshop of Rome . Nay , the same Theodorete , euen in the Epistle next and immediately aforegoing , confoundeth the Jesuite , and striketh him starke dead : these are the expresse wordes . Theod. hist. lib. 5. cap. 9. Dominis reuerendissimis et pijssimis fratribus ac collegis , Damaso , Ambrosio , Brittonj , Valeriano , Acholio , Auemi● , Basilio , et caeteris sanctis episcopis in magna vrbe Roma coactis , synodus sancta episcoporum orthodoxorum qui conuenere in magna vrbe Constantinopolj , in domino salutem : To the most reuerend Fathers , our most holy breathren and fellowes , Damasus , Ambrosius , Britto , Valerianus , Acholius , Auemius , Basi●ius , and to all the rest of the holy Byshops assembled in the great Cittie of Rome , the holy Synode of Catholique Byshoppes assembled in the great Citie of Constantinople , send greeting in our Lord . Thus writeth Theodoretus . A.D. 371. Out of whose narration , I obserue first ; that a whole Synode of Catholique Byshops assembled in the famous Cittie of Constantinople , wrote to an other Synode of holy Byshops assembled in the great citie of Rome . Secondly , that the Byshops of Constantinople Synode , called the Byshops at Rome assembled , their Fellowes ; and did not ascribe any other name or title to Damasus , then the Byshop of Rome . Thirdly , that if any such soueraigntie ( as our Jesuite fondly imagineth ) had been due to the Byshop of Rome ; then doubtles , so many , so learned , and so holy Fathers assembled at Constantinople , would haue giuen the Byshop of Rome his due title , and not haue called him barely their Fellow , Sixto principaliter . as they did the rest . Sixtly , that the Epistle our Jesuite fathereth vpon the Councell of Chalcedon , Notetur cap. 2 ▪ in conclus ▪ ●0 . valde . is cousen germaine to the counterfait Donation of Constantine : of which forgerie , and more then ridiculous foolerie , the Reader ( God willing ) shall finde sound and large proofes in the next Chapter . The reason is euident ; because sixe hundred and thirtie learned and holy Byshops assembled in councell at Chalcedon , Fuerunt 630. episcopi in Chalcedone , A.D. 457. decreed the Byshop there , to be equall to the Byshop of Rome , in all Ecclesiasticall affayres . I will alleadge the expresse words of that famous Synode : which our Jesuite vseth not to do , least it should discouer his lyes , falsehood , and cunny catching trickes : These are the wordes of the Councell . Act. 16. pag. 212. Gloriosissimi iudices dixerunt ; ex his quae gesta sunt , perpendimus omnem quidem primatum et honorem praecipium secundum canones , antiquae Romae deo amantissimo Archiepiscopo conseruari : oportere autem sanctissimum Archiepiscopum regiae Constantinopolis nouae Romae , eisdem primatibus honoris et ipsum dignum esse , et potestatem habere , ordinare metropolitas in Asiana , et Pontica , et Thracia diacesibus . Sequitur : Reuerendi Episcopi dixerunt ; haec iusta sententia , haec omnes dicimus , haec omnibus placent , hoc iustum decretum . quae constituta sunt , valeant . haec iusta sententia ; omnia ordinatè decreta sunt . The most glorious Iudges sayd ; Wee perceiue by these thinges which are defined , that all Primacie and chiefe Honour according to the Canons , is reserued to the most holy Arch-byshop of old Rome : but the most holy Arch-byshop of the royall citie of new Rome , must haue the same primacie of Honour and power , to ordaine Metropolitans in the Dioceses of Asia , and Pontus , and Thracia . The reuerend Byshoppes answered : This is a iust sentence ; this wee all say ; this pleaseth all ; this is a iust decree . The thinges which are decreed , let them be of force . This is a iust sentence ; all thinges are orderly decreed . Thus teacheth vs this most famous Councell of 630. Byshops , very learned and holy Fathers . Out of which Decree , I obserue first , that the Primacie which the most auncient and best Councels gaue to the Byshop of Rome , was not of Power , but of Honour . Secondly , that this holy , learned , and famous Councell , gaue no other name or title to Leo , then Byshop of Rome , but Arch-byshop of old Rome . Thirdly , that the same Fathers gaue the same title or name to Anatolius then Byshop of Constantinople , calling him Arch-byshop of new Rome . Fourthly , that this famous Councell , made the Byshop of Constantinople equall with the Byshop of Rome in all things , the primacie of Honour onely excepted : in which preheminence of Honour , the sayd 630. Fathers decreed constantly , that the Byshoppe of Constantinople or new Rome , should be the next to the Byshop of old Rome . And this doubtles , is that very doctrine which I defend : For I willingly graunt both in this , and in all my other Bookes , The Byshop of Rome the chiefest Patriarke , but yet vnder the Emperour , as other Byshops else where . that the Byshoppe of Rome is the principall and chiefest Patriarke , and ought according to the auncient Canons of the famous and holy Councell of Nice , to haue the chiefest place in all Ecclesiasticall meetinges , councels , and Assemblies , before all other Byshoppes in the Christian world . This assertion is yet more plainely confirmed , in an other place of this famous Councell of Chalcedon : these are the expresse wordes . Act. 16. pag. 208. Definitiones sanctorum patrum sequentes vbique et regulam , et quae nunc relecta sunt centum quinquaginta deo amantissimorum episcoporum , qui congregati sunt sub piae memoriae Imperatore maiore Theodosio , in regia ciuitate Constantinopoli noua Roma , cognoscentes et nos , eadem definiuimus de priuilegijs eiusdem sanctissimae Constantinopolitanae ecclesiae Romae nouae ▪ Concil. 1. Constant. A.D. 383. Celebratum . etenim sedi senioris Romae propter imperium ciuitatis illius patres consequenter priuilegia reddiderunt , et eadem intentione permoti centum quinquaginta deo amantissimi episcopi , aequa sanctissimae sedi nouae Romae priuilegia tribuerunt ; rationabiliter iudicantes imperio et senatu vrbem ornatam aequis senioris regiae Romae priuilegijs frui , et in ecclesiasticis sicut illa , maiestatem habere negotijs , et secundam post illam existere : Wee following the definitions of the holy Fathers euery where ; and knowing the Canons and the Decrees of the 150. holy Byshoppes , assembled vnder the Emperour Theodosius the elder of holy memorie , in the royall citie Constantinople new Rome ; Marke this : The Byshop of Rome was made the chiefe Patriarcke , because Rome was the head of the Empire . haue defined the very same , touching the Priuiledges of the same most holy Church of Constantinople new Rome : For the Fathers gaue Priuiledges consequently to the seate of old Rome , for the Empire and dominion of that Citie . And the 150. most holy Byshops hauing the same intention , gaue equall Priuiledges to the most holy seat of new Rome ; iudging according to reason , that the Citie which was honored with the Empire and the Senate , should enioy equall Priuiledges with the old royall Rome , and excell in Ecclesiasticall affaires , as it , and be the second after it . In these wordes of these 630. holy and learned Fathers , it is very cleare and euident , that the Byshop of new Rome , was equall to the Byshoppe of old Rome in all thinges , the primacie of Honour onely excepted . Which illation is soundly confirmed by the decree of the famous Councell of Constantinople , in these expresse wordes . Concil. prim . Constantinop . Can. 5. et habetur dist. 22. cap. Constantinop . ciuitatis . Constantinopolitana ciuitatis Episcopum habere oportet primatus honorem post Romanum Episcopum , propteria quod sit noua Roma : The Byshop of the citie of Constantinople , must haue the honour of Primacie , after the Byshop of Rom● , because it is new Rome . Loe , all that , wherein the Byshop of Rome excelleth the Byshop of Constantinople , Honoris primatum . and consequently all other Byshops ; is nothing else in deed , but the sole and onely Primacie of honour . Which Primacie , wee are so farre from denying it , that wee giue the same to our Arch-byshoppes and Metropolitans in the Church of England . To which I adde ( and it is very emphataicall ) that the principall and chiefe cause of making the Byshop of Rome the chiefe Patriarke , Marke this poynt well . and of giuing him the Primacie of honour , was this , and no other : viz. because the citie of Rome , was the Imperiall seate of the Emperour . So affirme two most famous Councels , of Constantinople and Chalcedon : Concil. primum Constantinop . A D. 383. celebratum . And these Councels are consonant to the most famous Councell of all Councels , since the death of the Apostles : to weet , the Councell of Nice in Bithyni● ; although that sacred Councell did not produce the reason , for the aforenamed Primacie of the Byshop of Rome .

B. C.

To this may be added , that seeing ( Pope ) signifieth ( Father , ) as Bell according to the truth confesseth ; it followeth that the Byshop of Rome was in old time reputed Superiour to all , in that he was called the Father of Fathers . For Steuen Byshop of Carthage , writing to Pope Damasus , Epist. ad Damasum . in the name of three Councelles celebrated in Africke , giueth him this title . To Pope Damasus our most blessed Lord , exalted with Apostolicall dignity , the Father of Fathers .

T. B.

I answere , that while our Jesuite laboureth to stablish the Popes falsesly pretended soueraigntie , The Iesuite prooueth himselfe a noddy . he prooueth himselfe a very Noddie : for I haue already graunted , that the Byshop of Rome for the excellencie of that Citie , is the chiefest Patriarke ; and so may be called the Father of Fathers : that is , the chiefest Father or Byshop of all Fathers or Byshops in Christes Church . It is one thing to call the Byshop of Rome , Father of Fathers ; an other thing , to call him vniuersall Byshop , or vniuersall Father . The former , our Church of noble England , admitteth , while shee approoueth two Primates ; th' one of England , th' other of all England . Euen so doe wee repute our two Arch-byshops , of Canterbury and Yorke , to be the Byshops of Byshops , Euery Arch-byshop is Byshop of Byshops , in a godly sense & meaning . or Fathers of Fathers ( which is all one ; ) for either of them , is Byshop of Byshops , within his prouince ; that is , the Chiefest of all the rest . But this is nothing to that superroyall power , of which wee are to intreate in the next Chapter : Marke well the next Chapter . which I wish the reader to marke with such attention as apperteyneth thereunto . But the latter , both we , and great learned Popish writers , doe vtterly disclaime . In the Popes owne decrees , I finde these expresse wordes . Dist. 99. cap. primae sedis . Primae sedis Episcopus non appelletur princeps sacerdotum , vel summus sacerdos , aut aliquid huiusmodj , sed tantum primae sedis Episcopus . Vniuersalis autem , nec etiam Romanus pontifex appelletur . Let not the Byshoppe of the chiefe Seate be called the Prince of Priestes , or the Hie Priest , or haue any such like name ; but onely , the Byshop of the first Seate . And Vniuersall Byshop , none may be called , no not the Byshop of Rome himselfe . What ? doth Gratianus that famous Champion of the Romish Church , tell vs soe ? We haue read the Popes Decree , which was taken out of the Affrican Councell : the wordes of Gratianus haue sounded in our eares . Nay , you shall heare a greater wonder . Pope Pelagius doth constantly deliuer the selfe same doctrine , and defineth it for the trueth , to be receiued and beleeued : these are his expresse wordes . Dist. 99. cap. Nullus . Nullus Patriarcharum vniuersalitatis vocabulo vnquam vtatur ; quia si summus Patriarcha vniuersalis dicit , Patriarcarum nomen caeteris derogatur . Sed absit hoc a fidelibus , hoc sibi velle quempiam arripere , vnde honorem fratrum suorum imminuere , ex quantulaecunque parte videatur . Quapropter , charitas vestra neminem vnquam , etiam suis in epistolis vniuersalem nominet ; ne sibi debitum subtrahat , cum alteri honorem infert indebitum . Let no Patriarke euer vse the word of Vniuersalitie ; Let these decrees of the Popes be neuer forgotten because if the chiefest Patriarke be called Vniuersall , the name of Patriarkes is derogated from the rest . But be this farre from the faythfull ; that any should willingly snatch that to himselfe , which may any way seeme to diminish the honour of this breathren , though in neuer so small a degree : Wherefore , let not your charitie in your Epistles , name any Patriarcke at any time , Vniuersall ; least while ye giue to an other , that honour which is not due , yee take from your selues that which is due . To which I adde this Epigramme , set downe as the contentes of the Decree in the beginning thereof . Nec etiam Romanus pontifex vniuersa●is est appellandus : Neither may the Byshoppe of Rome be called Vniuersall . Pope Gregorie is consonant to Pope Pelagius , in these expresse wordes . Gratian Dist 99. cap. ecce . Ecce , in presatione Epistolae quam ad meipsum qui prohibui , direxistis ; superbae appellationis verbum vniuersalem me Papam dicens , imprimere curastis . Quod ( peto ) mihi dulcissima sanctitas vestra vltra non faciat ; quia vobis subtrahitur , quod alteri plus quam ratio exigit , praebetur . Sequitur , sin me vniuersalem Papam vestra sanctitas dicit , negat se hoc esse , quod me fatetur vniuersum : sed absit hoc ; recedant verba quae veritatem inflant , et charitatem vulnerant : Behold , in the Preface of your Epistle , which you addressed to mee forbidding it ; you laboured to impose vpon me a word of proud appellation , calling me Vniuersall Pope : which I pray your sweet holynesse , not to do to me any more ; because that is taken from you , which is giuen to an other , more then reason doth require : For , if your Holynesse call mee Vniuersall Pope , you denie your selfe to be so , seeing you call mee Vniuersall : But God forbid ; Floruit Greg. A.D. 591. away with wordes that puffe vp the trueth , and wound charitie . Thus writeth Gratianus , the compiler of the Decrees : thus , The Byshop of Rome is confounded . Pope Pelagius : thus , Pope Gregorius . Out of those Positions thus constantly deliuered , I obserue sundry very profitable and necessarie documentes . First , that none , no not the Byshop of Rome , may be called , Vniuersall Pope . Secondly , that the giuing of ( Vniuersall ) to one , taketh away that which is due to all the rest . Thirdly , that Gregorie ( who lyued more then 590. yeares after Christ ) vtterly refused the name of Vniuersall Byshop or Pope , calling it a proude name ; and sharply reprooued Enlagius the Patriarke of Alexandria , for ascribing the same vnto him . Fourthly , that Pope Pelagius the predecessour of Gregorie , detested and abhorred the same proud & arrogant name . So then , I may lawfully conclude , that the name ( Pope ) in popish sense and meaning , was not proper and peculiar to any Byshop of Rome , for the space of 591. yeares after Christ . How impudent therfore is our Fryer , when he auoucheth the Councell of Chalcedon , Concil. Chalc. A. D 455. celebratum . to haue called Leo the Vniuersall Pope ; Liberatus to haue tearmed him Pope , ouer the Church of the whole world ? Pope Damasus and Theodoretus , to haue done the same ? All which , are meere lyes , notorious slaunders , and irksome falsifications ; inuented by the Father of lyes , and his deare children the Iesuiticall crew , to defend late vp-start Poperie ( if it were possible ) from the imputation of the New religion ,

B. C.

And this may be the reason , that albeit sometime in the primatiue Church , the name was also giuen to other Byshops ; yet seeing in foresayd manner it agreed peculiarly to the Byshop of Rome , as declaring his sone raigne authoritie ouer others , the former custome ceased , and so it remayned alone to him .

T. B.

Three things our Fryer freely graunteth in these words : all which ( such is the force of trueth ) are altogeather against him selfe . First , he confesseth the trueth vnawares ; that the name ( Pope ) was giuen to other Byshoppes in the primitiue Church : and consequently , he must graunt , volens nolens , that to chalenge that name , as the Byshop of Rome this day doth , is a rotten ragge of the New religion . Secondly , he sayth , it peculiarly agreed to the Byshop of Rome , Our Fryer slaundreth the primitiue Church . as declaring his Soueraigne authoritie ouer others . In which his assertion , a notable absurdity is implyed ; viz. that the name ( Pope ) was aralogon , and consequently was giuen to other Byshops ; but improperly , analogically , and by way of similitude ; as euery meane Logician can tell , or Iesu●te . Thirdly , he graunteth , that the name ( Pope ) did in processe of time , Our Fryer confuteth himselfe . cease to be giuen to other Bishops , and so remayned to the Byshop of Rome alone . Which doubtlesse is that very doctrine , which I in the tryall doe defend . To which I must needes adde this one thing , though litle to our Fryers liking : viz. that the name ( Pope ) was giuen to other Byshops , in the auncient Church ; as I haue prooued in my Tryall , euen hundreds of yeares after the Primitiue Church . To which addition , this ( to cheere vp our Fryer ) is consectarie : to weet , that the Clergie of Rome , writing to the Clergie of Carthage , called S. Cyprian , See the tryall , and marke it well . the most blessed Pope : Which verily ( as is already sayd ) they neither would , nor yet durst haue done , if the name in such a peculiar manner , as the Fryer would make vs beleeue , had been due to the Byshop of Rome . For if the sayd name had been peculiar to him , and his supposed soueraignetie implied therein ; other Byshops could neuer haue enioyed the same , in the puritie of the Church . Nay , other Byshops would neuer haue improperly accepted of that name and title ; which none but the Byshop of Rome , could properly ascribe vnto himselfe .

B. C.

With the former , he hath coupled an other ; saying thus : And so in processe of time , the Byshoppes of Rome were solely and onely called Popes ; and of Late yeares , our Holy Father , and his Holynesse , is his vsuall name . A grosse vntrueth .

T. B.

This assertion hath two partes : The former , our Fryer hath freely graunted , in his immediately aforegoing words . The latter , he must likewise yeeld vnto against his will ; or else be condemned of the whole world : For , besides that the Iesuiticall Cardinall Bellarmine , and the popish Byshop Iosephus Angles , in their Books , of Late yeares dedicated to the Byshoppes of Rome , haue giuen them the title of Holinesse euen in the abstract ; it is so euident , that his Holinesse , is of Late yeares , the vsuall name of the Byshop of Rome ; that if any man either in Rome or in J●ahe shall deny the same , he may iustly be censured worthy of the Whetstone . That which he sayth of Theodoretus , the Councell of Chalcedon , S. Cyprian , and S. Austin , is very friuolous and nothing to the purpose . For first , I say , of Late yeares ; and yet the youngest , of our Fryer named , lyued aboue a thousand yeares agoe . Secondly , there is great disparitie betweene a peculiar , and an vsuall name . A peculiar name perteineth solely and onely vnto one : but that an vsuall name may agree to many at once , it cannot be denyed . Thirdly , as our Fryer hath confessed , that the name ( Pope ) was of old time giuen to many ; and yet afterward remayned to the Byshop of Rome alone : so must he volens nolens confesse ; of the name Holynesse .

B. C.

Prosecuting his former matter , he sayth : But this Emperour ( that is , Iustinian ) lyued after Christ his birth , about 528. yeares : ergo , this poynt of poperie , is a rotten ragge of the New religion . It is new , for that it commeth short by more then 400. yeares , of the time of S. Peters doctrine . In which wordes , he venteth out an vntrueth . For be it , that it was then appropriated to the Pope , as he sayth ; yet how can it be New , which by his owne confession was vsed xi . hundred yeares agoe ? That is , so many ages before the foundations of his Religion were laide , or the name of a Protestant heard of in the whole world .

T. B.

Our Iesuite desiring to discharge the Pope and Poperie , of Newnesse , would prooue it by my graunt : viz. because I confesse the name ( Pope ) to haue been appropriated to the Byshops of Rome , a thousand yeares agoe . But our Fryer in thus disputing , doth prooue him selfe a very Daw. For he must learne to know , that the newnesse of a thing may be considered two wayes ; absolutely , and respectiuely . And consequently , The newnesse of Religion may be considered two wayes . that though the name ( Pope ) be Old , absolutely considered ; yet it is New respectiuely , when it is compared with the time of the Apostles . Now so it is , that you Papistes beare the world in hand , that your Poperie is the Old religion , and that selfe-same Doctrine , which S. Peter and S. Paul deliuered to the Church of Rome . This is the Doctrine which I oppugne , euen in the beginning of this present Chapter . But our Fryer is so besotted with malice , The word or name ( Pope ) is a ragge of the new religion . that he cannot discerne the trueth : my reason standeth thus . You Iesuites and Iesuited Papistes , affirme desperatly and damnably , that your Late start-vp Poperie , is the Old religion , deliuered by S. Peter and S. Paul to the Church of Rome . But that is so farre from being true , that the very name ( Pope ) is New ; as wanting aboue 500. yeares of that age or time , whereof you bragge and boast : ergo , The name was old , as common to al Byshops ; but not as proper to one . seeing the Apostolicke and first Religion is onely the Old religion ; and that which commeth after ( as Tertullian truly writeth ) the false and New religion ; it followeth of necessitie , that the name ( Pope ) comming 500. yeares after the Old religion , is but a rotten Ragge of the New . Where I wish the Reader to remember , that I speake of the name ( Pope ) in that sense , in which the Byshoppes of Rome vsurpe the same That which our Jesuite addeth of Protestantes , how absurd it is , shall ( God willing ) by and by appeare .

B. C.

O Fryer , great is thy malice against the truth . I omit heere , how many Ecclesiasticall names haue been brought into the Church , as Consubstantiall against the Arrians , Incarnation against other Heretikes , the better by a new name to declare an auncient article of Fayth . Will Bell for all that , call these Wordes , rotten Ragges of a New religion ? Hee never dare offer it ▪ and yet with no lesse reason may be doe it , then he doth heere the name of the Pope .

T. B.

Who seeth not to what shiftes our Iesuiticall Fryer is driuen ? He affirmeth desperately , that I may with no lesse reason , call the holy names appropriated to the sonne of God , rotten ragges of a New religion , then the name of the Pope . But out vpon such Rotten diuinitie : out vpon such paltry Fryers . The sacred names ( Consubstantiall , and Incarnation ) are equiualently , Ioh. 10. v. 28.29.30 . Mat. 9.6 . Ioh. 1. v ▪ 14. according to the substance and true nature of the thinges signified by the same , set downe in many places of the holy Scriptures : Which was made most apparant against the Arrians , by the Fathers of the first famous Councell of Nice : but the name ( Pope ) as it is of Late yeares challenged by the Byshops of Rome , and heere auouched by the impudent Fryer , is so farre from being either expressely or virtually conteyned in the holy Scriptures , that all sacred Writ vtterly condemneth the same ; as a Rotten ragge of a New religion , inuented at Rome aboue fiue hundred yeares after the death of S. Peter & S. Paul . Againe , the Holy names of Consubstantiall and Incarnation , were not first common to others , and afterward attributed to the sonne of God : B.C. pag. 12. But the name ( Pope , ) as I haue prooued , Let the Fryers confession be well remembred . pag. 12. and as the Frier hath plainely confessed , was first ( and that more then 500-yeares ) common to all Byshops , and in processe of time , appropriated to the Byshops of Rome . Thirdly , the thing truly signified by the holy wordes ( Consubstantiall , and Incarnation ) neuer could agree to any creature in the world : but the thing truely signified by the word ( Pope , ) did in the primatiue and purest age of the Church , doth at this present ; and may in time to come ; truely agree to all true Byshops in Christs Church . Now , touching the name of Protestant , I answere thus : viz. That about the yeare of our Lord God 1529. the Duke of Saxonie with others , The protestation of the Duke of Saxonie , and of the rest . protested publiquely and constantly , against the decree of Ferdinando the Emperour , that they could not with safe conscience , obey and yeeld vnto the same . Whereupon the aduersaries did euer since that time , malitiously call all reformed Catholikes and sound Christians , by the name of Protestants . But ( as I haue prooued in the Jesuites Antepast ) wee are the Legitimate and reformed Catholiques ; and the Papistes are Bastardes and deformed Catholiques : and consequently , the thing truly implyed in the name ( Protestant ) is as old , Read and marke well the antepast . as the Religion deliuered by S. Peter and S. Paul to the Church of Rome . Which mine Assertion shall by the power of God , be made most euident , before the end of this Discourse . See and note well the end of the 16. Chapter , and the 17. Chapter with it : as also , the 29.30 . and 31. Chapters , being the three last of this present Booke .

The Second Chapter , of the Popes Superroyall power .

B. C.

TO season the beginning of his Chapter with a little of his mendatious powder , be writeth thus . Bonifacious Byshoppe of , &c.

T. B.

To this before , I answere in particular and plaine tearmes , it shal not be amisse , to lay open to the indifferent Reader , the Popes falsely challenged Superroyall power : Which I hope in God , to performe most plentiously , by these Conclusions following .

The first Conclusion .

The Popes owne Decrees teach vs , Gratian. Dist. 40. cap. si papa that though he be most wicked , and carry with him thousandes vpon thousandes to the chiefe Diuell of Hell ; yet may no mortall man reproue him , for his such detestable and cursed dealing . These are the expresse wordes of the Popes owne Canon . The Pope may not be iudged , though he carry many thousands of men into Hell fire . Si Papa , &c. innumerabiles populos cateruatim secum ducit primo mancipio gehennae , cum ipso , plagis multis inaeternum vapulaturus ; huius culpas istic redarguere praesumit mortalium nullus , quia cunctos ipse iudicaturus a nemine est indicandus , nisi deprehendatur a fide deuius . These are the wordes of Pope Bonifacius , as Gratianus ( who compiled the Booke of Decrees ) hath related them . I heartily wish the Reader , to ponder seriously what I write ; protesting vpon my saluation , that in all mine Assertions , Authorities , & Allegations , I deale faythfully , euer citing the expresse wordes , as I finde them in mine Authors , their authorities , and reasons .

The second Conclusion .

The Popes Power is so sacred , so eminent , and so surpassing great , as it is become flat Sacriledge to dispute of the same . Victoria a most famous and learned popish schoole-Doctor ( who was the first man that brought Scholasticall doctrine into Spaine , ) deliuereth this poynt of doctrine , in these expresse wordes . Vict. relect. 4. depotest . Papae aeadē propos . 16. Non spectat ad subditos determinare aut examinare , quid possit Papa , aut quid non possit , et quomodo teneantur parere vel non ; quia sacrilegium est disputare de potentia principis , et praecipuè Papae . It pertaineth not to popish vassals , to determine or examine what the Pope may doe , or what he may not doe ; and how they are bound to obey , or not : because it is Sacriledge to dispute of the Power of the Prince ; especially of the Pope . We may not dispute of the Popes power . Loe , we may not dispute of the Popes Power ; no , not to know and learne , how and wherein wee ought to obey him . This is it indeed , that maketh so many sillie Papistes euery where : For Papistes must beleeue all thinges , but examine nothing that the Pope doth . And why , I pray you ? Forsooth , least his coozening trickes , and the newnesse of late Poperie should be knowne , and so both the Pope and all his Iesuited Popelings be vtterly ouerthrowne .

The third Conclusion .

The Pope can deliuer ( if he list ) all men in this world , from the paine due to their sinnes in this world : The Pope can saue others , but not himselfe . and not this onely , but also bring all soules out of Purgatorie ; if that be done for them which he requireth . Three verie learned and famous Popish Doctors , Syluester Pryeras , Bartholomaeus Fumus , and Vig●erius , doe constantly & resolutely affirme this conclusion . Sylmester hath these expresse words . Syluest. do indulg. par. 7. Sicut potest ( Papa ) liberare a paena peccatorum debita in hoc mundo , omnes qui sunt in mundo ; si faciant quod mandat , etiamsi essent millies plures quam sunt ; itae liberare potest omnes qui sunt in purgatorio , si quis pro ets facial quod iubet : As the Pope can deliuer all in this world , from paine due for sinne in this world ; if they doe what hee commaundeth , though they were thousandes more then they bee : euen so can hee deliuer all that are in Purgatorie , if any doe that for them , which he commaundeth . And least any man should thinke that impossible , which the Pope requireth to be done , Syluest. vbi sop . par. 7. the same learned Writer telleth vs in an other place , that it is a thing very easily done : these be his wordes . The Pope can bring all the Soules out of Purgatory . Indulgentiae simpliciter tantum valent , quantum praedicantur ; modo ex parte dantis sit authoritas , ex parte recipientis charitas , et ex parte causae piet as : Pardones are simply worth so much , as they are payed ; so there be authoritie in the giuer , charitie in the receiuer , and pietie in the cause or motiue . But so it is ( no Papist dare or can deny the same ) that the soules in Purgatorie be in charitie , by popish fayth & doctrine ; for otherwise , they could not be out of Hell . And doubtlesse , that the Pope hath authoritie to giue Pardons , Sanders , Stukely , Parry , and others had such Pardons . as also that he graunteth them for good & godly causes ; ( viz. for saying Masses , Trentals , Diriges , for murdering of noble Princes , for blowing vp with Gunpowder , Townes , Cities , Common-weales , and the like , ) I suppose no Papist will denie : If they do , my argument is the stronger ; and my selfe shall very willingly agree thereunto . Bartholomaus Fumus hath these expresse wordes : Fumus de Papa , par. 11. Papa posset liberare omnes animas purgatorij , etiamsi plures essent si quis faceret pro eis , quod iuberet ; peccaret tamen indiscretè concedendo : The Pope could set at libertie all the soules in Purgatorie though neuer so many , if any would doe that for them which hee commaundeth ; mary hee should sinne , by his vndiscreet pardoning . But Viguerius proceedeth further , and is bold to tell vs ; that it is neither inconuenient , nor against the iustice of God : these are his expresse wordes . Viguerius de sacram . ordinis in fine . Nec est inconueniens , quod Papa purgatorium posset euacuare ; non enim per hoc aliquid detraheretur diuinae iustitiae : Neither is it inconuenient , that the Pope can harrow Hell ; for that doth derogate nothing , from the iustice of God . Antoninus that famous popish Arch-byshop , iumpeth with the rest , in these expresse wordes : Antonius part. 1. tit. 10. cap. 3. Quia Ecclesia hoc facit et seruat , credencū est it a esse : Because the Church this doth and obserueth , we must beleeue it to be so . Loe , we must beleeue the Pope and Church of Rome . Now , to say that the Pope can deliuer al soules out of Purgatorie , but doth it not to keepe himselfe from sinne , is altogeather vaine & friuolous : For first , hee should no more sinne in deliuering all , then hee doth in setting one onely at libertie ; as it is already prooued by Syluester and Viguerius . Secondly , Plenarie Pardons are so common at the houre of death , as none that either haue friendes or money , are or can be destitute thereof : which notwithstanding , is a more vndiscreet poynt then the other . Thirdly , the three conditions required for the legitimation of Popish pardoning , The Pope is a merciles man . concurre as sweetly in deliuering all togeather ioyntly , as in deliuering one by one seuerally . The Popes inordinate affection of lucre , is hereby conuinced ; in that , albeit hee can with one onely Pardon , set open the gates of Purgatorie , and set all the prisoners there at libertie ; yet will hee not extende that compassion to them , but taketh this course with them ; that they shall appoynt Ptalegata by their last Willes and Testamentes , Behold popish ptalegata . for Masses , Diriges , and Trentals , to be sayd yearely , or rather perpetually ( if their abilitie will extend so farre : ) with which Masses , Diriges , & Trentals , his Pardons shal concur , & so deliuer them by policie & discretion . By reason of which couetously deuised policie , we may this day behold in Spaine , Great summes of Money giuen , for saying popish Masses Rome , & Italy , so many Alters erected , so many Churches sumptuously decked , so many Priestes richly maintayned ; especially in S. Gregories Church at Rome : for which Masses , Diriges , & Trentals , huge summes of money are giuen dayly , yearely , perpetually ; not for the Masses formally concedo , but yet formally for the Priestes panis , and materially for the Masses , constanter assero .

The fourth Conclusion .

The Pope hath often by his most wicked and execrable Dispensations , taken vpon him to dissolue that Matrimonie , which is firme & stable by Christes owne institution . The former part is prooued , by the popish learned Canonist and great Diuine Martinus Nauarrus in these expresse wordes . Nauar. in ench●r . cap. 22. par. 28. Diuiditur ( Matrimonium ) ante consummationem , per dispensationem Papae iusta de causa sactam : Matrimonie is dissolued before Consummation , by the Popes Dispensation vpon iust cause graunted . Now , to prooue that the Pope may this doe , Nauarre taketh it for a good ground , that the same hath been often practised by the Pope . Thus doth he write : Nauar. vbi super . Quorum opinio adeo obseruatur , quod etiam ter vel quater ad petitiones meo consilio antequam in vrbem venissem oblatas , Paulus 3. et Pius 4. per suas dispensationes dissoluerunt quaedam matrimonia omnino clandestina nondum consummata , in remedium animarum alioquin probabiliter periturarum . What cannot the Pope doe ? Whose opinion ( he speaketh of the Canonistes , ) is so obserued , that three or foure times before my comming to Rome vpon petitions made by mine aduise , Paulus the third , and Pius the fourth , The Pope can saue Soules . with their Dispensations dissolued certaine secret Matrimonies not yet consummate , for the sauegard of soules , which by likelyhood would otherwise haue perished . Couarruuias an other very learned and most famous popist Canonist , Couar . to . 1. cap. 7. par. 4 ▪ N. 13. col. 1. doth confirme the same , while he telleth vs constantly , that Pope Paulus the fourth , and Pope Julius the third , dispensed in like maner . Now , for proofe of the latter : viz. that holy Matrimonie before consummation or copulation is firme and perfect , and cannot be dissolued by the power of man ; our Sauiour himselfe teacheth vs , when he sayth : Mat. 19.7 . Quod Deus coniunxit , homo non separet . That which God hath conioyned , let not man put asunder . Againe in an other place , thus . Luke . 16. v. 18. Omnis qui dimittit vxorem suam , et alteram ducit , maechatur : Euery one that putteth away his Wife , and marryeth an other , committeth adulterie . Yea , S. Paul sayth plainely : 1. Cor. 7. v. 10. That if the Wife depart from her Husband , she must either remaine vnmarried , or else be reconciled to him againe . But our holy Father the Pope in his Decretals , doth answere this matter very lustily ( though nothing clerkely ) in these words . Greg. lib. 1. tit. 7. cap. 3. Non enim homo , sed Deus separat , quos Romanus pontifex ( qui non puri hominis , sed veri Dei vicem gerit in terris ) ecclesiarum necessitate vel vtilitate pensata , non humana sed diuina potius authoritate dissoluit : For , not man , but God , doth separate those , whom the Byshop of Rome ( who beareth the person not of pure man , but of the true God heere on earth , ) dissolueth not by humane , but rather diuine authoritie ; as the necessitie , or vtilitie of the Church requireth . The popish Saint and angelicall Doctor Aquinas , proceedeth further , vttering these expresse wordes . Aquinas in supl. mento , q. 25. art. 1. Christus poterat relaxare , ergo et Paulus potuit , ergo et Papa po●est ; qui non est minoris potestatis in Ecclesia , qu●m Paulus suit : Christ could pardon ( or dissolue Matrimonie , ) therefore Paul could pardon , The Pope hath as great authoritie , as S. Paul had . therefore the Pope also can pardon ; as who is of as great authoritie in the Church , as Paul himselfe was . So then , a primo ad vltimum , by Aquinas his doctrine , the Pope can doe as much as Christ . Hee can no doubt , make the deafe to heare , the dumbe to speake , the lame to walke , the blind to see , and the dead to rise againe to life . But our holy Father must pardon mee ; if I beleeue not these thinges , before I see them done . And yet doe these thinges follow by an ineuitable and irrefragable consequence , of that Doctrine which the Pope and his angelicall Doctor haue taught vs .

The Fift Conclusion .

The Pope can Dispense with a Monke already professed , that he may become a married man . Nauarrus that famous popist Canonist , is , and may be a witnesse sufficient of this popish Theame : these are his expresse wordes . Nauar. de iudiciis , notab . 3 Papa potest dispensare cum Monacho iam professo , vt contrahat matrimonium ; imo de facto multi Papae dispensarunt : The Pope can dispense with a Monke already professed , that he may be a married man : yea , many Popes haue de facto dispensed so indeed . See the ● . chapter in the 11. proposition . Hereof see more at large , in the 3. Chapter , and the eleuenth Proposition .

The Sixt Conclusion .

The Pope can Dispense with the full Brother , to marry his owne naturall and full Sister , of the same Father & the same Mother . This may seeme very strange to the Christian reader : What will not the Pope doe ? But I haue prooued it plentifully , in the Popes Funerall . Pope Martin the fift of that name , did Dispense ( as is already sayd : ) but for the better contentation of the Reader , let him ponder seriously , the 14. Chapter following : Where ( God willing ) Pope Martins Dispensation , shal be examined to the bottome .

The Seuenth Conclusion .

The Pope may doe , whatsoeuer pleaseth his Holinesse ; as whose bare will , is a sufficient warrant so to doe . The Popes owne deare glose vpon his Decretals , telleth vs peremptorily & without blushing , that this Conclusion is true : these are the expresse wordes . Gloss. lib. 1. decretal . tit. 7. cap. 3. Quia in his qu● vult , et est pro ratione volunta● : For in those thinges which the Pope will doe , his will is a reason sufficient . And it followeth in the same place : Nec est qui e● dicat , cur ita facis ? Neither may any say to him , Why doest thou so ? Pope Boniface in his Decrees , yeeldeth the reason hereof ; if wee will beleeue him , pleading for himselfe : these are his wordes . Gratian. dist. 40. cap. si Papa . Quia cunctos ipse iudicaturus , a nemine est iudicandus : For , the Pope is to iudge all others : but none may iudge him . God saue our holy Father the Pope .

The Eight Conclusion .

The Pope hath Vniuersall Iurisdiction ouer all Kingdomes & Empires ; and fulnesse of Power , in as ample and large maner as Christ himselfe had . The popish famous Frier Augustinus de Ancoua , hath these expresse words : Aug. de Ancoua in summa , P. 152. ( Papa ) tanquam vicarius Dej filij caelestis Imperatoris , iurisdictionem habet vniuersalem super omnia Regna et Imperia : The Pope , as he that is the Vicar of the Sonne of God the heauenly Emperour , hath vniuersall iurisdiction ouer all Kingdomes and Empires . Pope Nicholas , after hee hath told vs many fables of the Church of Rome , Loe , the Pope is the vniuersall Lord of the whole world . doth at length tell vs ; that S. Peter , and the Byshops of Rome his successours , haue all Power both earthly and heauenly : these are his wordes , in the Booke of Popish decrees ▪ Dist. 22. cap. omnes . ( Christus ) Beato Petro aeternae vitae clau●gero , terreni simul et cae●estis imperij iura commisit : Christ committed to S. Peter the Porter of heauen gates , the rightes both of earthly and heauenly regalitie . And the popish glosse annexed to this Decree of Pope Nicholas , deliuereth the matter in more gallant tearmes : The Pope is an other God . these are the wordes . Argumentum , quod Papa habet vtrumque gladium ; viz. spiritualem et temporalem : This is an argument , that the Pope hath both Swordes ; to weet , the Spirituall , and the temporall . And in the Margent it confirmeth the same , in these plaine tearmes : Papa habens vtrumque gladium transtulit Imperi●m : The Pope hauing both the Swordes , translated the Empire . Yea , the Pope Boniface the eight , made a flat Decree for the confirmation of his pretended right to both Swords : as is to be seene in his extrauagant , ( Vnam sanctam de maioritate et obedientia , ) set downe in the sixt Booke annexed to the Decretals . Appendix Fuldensis vnfouldeth this arrogant and brutish Decree , in these plaine tearmes . Appendix Fuldensis . Hic Papa ( Bonifacius 8. ) constitutionem fecerat , in qua se dominum spiritualem et temporalem in vniuerso mundo asserebat . Vnde requisiuit Philippum regem Franciae , vt a se regnum suum cognosceret , quod rex facere , contempsit : The Pope would be King of the whole world . The Pope ( he speaketh of Boniface the eight ) made a constitution , in which he affirmed himselfe to be both spirituall and temporall Lord in the whole world : Whereupon hee would haue had Phillip king of France , to haue acknowledged his Kingdome from him : The Pope was wel rewarded . but the King laughed him to scorne for his paines . Johannes Gersonus , a very learned Papist , & sometime Chancellor of the famous Vniuersitie of Paris , affirmeth wonderfull power to be ascribed to the Pope : thus doth hee write . Gers. de potest . eccles. consid. 12. part. 3. Sicut non est potestas , nisi a Deo ; sic nec aliqua Temporalis vel Ecclesiastica , Imperialis vel Regalis , nisi a Papa ; in cuius faemore scripsit Christus , Rex regum , Dominus Dominantium : Like as there is no Power , but of God ; so is there neither any Temporall nor Eccesiasticall , Out vpon filthy Poperie neither Imperiall nor Regall , but of the Pope ; in whose thigh Christ hath written , the King of Kings , the Lord of Lords . Loe heere ( gentle Reader ) two thinges are proper to God alone : the one , to be King of Kinges and Lord of Lordes ; the other , to be the author of all Power : both which , the Papistes ascribe vnto their Pope . Thus writeth M. Gerson of the Popes Superroyall power , which his flattering Parasites haue with his good liking , giuen him ; although the same Gerson being otherwise a very zelous Papist , did vtterly dislike and deride the same . The Pope himselfe from his owne penne ( Gregorie the ninth ) deliuereth vs this doctrine . Greg. 9. libr. 1. decretal . tit. ●3 . cap. 6. Ad firmamentum caeli , hoc est , vniuersalis Ecclesiae , fecit Deus duo magna Luminaria ; id est , duas instituit dignitates , quae sunt pontificalis authoritas , et regalis potestas . Sequitur , vt quanta est inter Solem et Lunam , tanta inter Pontifices et Reges differentia cognoscatur : To the firmament of Heauen ; that is , of the vniuersall Church , God made two Lightes ; that is , Pontificall authoritie , and power Royall : that we may know , there is as much difference betweene Popes and Kinges , as there is betweene the Sunne and the Moone . Glossa vbi super . The Popes glose vpon this goodly Text , setteth downe precisely , how farre a King is inferiour to a Pope ; that is , to any Byshop of Rome , in these wordes . The Emperour not thought comparable to the Pope . Restat , vt Pontificalis dignitas quadragesies septies sit maior regali dignitate : It remayneth , that the dignitie of the Pope is fourtie times seauen times greater , then is the power of the King . Thus writeth the glose , disputing out of Ptolomaeus ; that the Pope must be infinitely greater , then any King in the whole world . Well , let vs heare the Clerkely sentence of Pope Gelasius , in his owne behalfe : these are his wordes . Dist. 96. cap. duo sunt . Honor et sublimitas episcopalis , nullis poterit comparationibus adaequari . si regum fulgori compares , et principum diademati , longe erit inferius , quam si plumbi metallum ad auri fulgorem compares : Marke this : The Emperour is compared to Lead , and the Pope to Gold . The honour & dignitie of a Byshop , can not be equalized by any comparison : If it be compared to the excellencie of Kinges , and to the Diademes of Princes ; it shall be found farre more inferiour , then if thou compare a peece of Lead with bright shyning Gold . So then , the Popes owne Decrees , make it cleere and euident , that the Lordly and more then Royall titles ascribed to them , doe sound well in their eares .

The Ninth Conclusion .

The Pope can by his supereminent excellencie and fulnesse of Power , change the nature of things , apply the substantiall partes of one thing to another , and of nothing make some thing . The Popes deare glose vpon his Decretals , doth plainely deliuer the truth of this Conclusion , in these most golden wordes . Libr. 1. decretal . tit. 7. Cap. ● . in glossa . ( Papa ) naturam rerum immutat , substantialia vnius rei applicando alij ; et de nihilo potest aliquid facere : quia in his quae vult , ei est pro ratione voluntas ; et plenitudinem obtinet potestatis . The Pope changeth the nature of thinges , by applying the substantiall partes of one thing to another ; and he can make of nothing , some thing : for , in those thinges which he hath a minde to doe , his bare Will is to him a sufficient warrant ; and he hath the fulnesse of Power . Antonius that famous popish Arch-byshop and canonized Saint , comming as Ambassadour from the Pope , telleth vs ( if we may beleeue him ) that the Pope is Christes Vicar vpon earth , and of equall power with God omnipotent : these are his expresse wordes . Antonius 3. part . tit. 22. cap. 5. §. 8. Cum autem vicarius Christi sit Papa , nullus potest seipsum subtrahere ab obedientia eius de iure , sicut nullus de iure potest se subtrahere ab obedientia Dei. Marke well for Christs sake , and detest late start-up Poperie ; for it is the new religion , as euery child may see . et sicut recepit Christus a patre ducatum et sceptrum ecclesiae gentium ex Israel egrediens , super omnem principatum et potestatem , et super omne quodcumque est , vt ei genua cuncta curuentur ; sic ipse Petro et successoribus eius , plenissimam potestatem commisit : For seeing the Pope is the Vicar of Christ , none can lawfully withdraw himselfe from his obedience , as none can lawfully withdraw himselfe from Gods obedience : And as Christ receiued of his Father , the Dukedome and Scepter of the Church of the Gentiles , ouer all Principalitie and power , and aboue euery thing that hath beeing , that to him euery knee may bend : euen so Christ hath committed most full Power , to Peter , and to his successours ( the Byshops of Rome . ) Out of these Popish authorities , I obserue ( to the confusion of the Pope , and Poperie ) these golden Lessons . First , that the Pope hath Fulnesse of power , euen as largely as Christ himselfe hath it . Secondly , that the Pope may doe whatsoeuer pleaseth him , his bare Will , being a law so to doe . Thirdly , that he can change the nature of thinges . Fourthly , that he can apply the essentiall partes of one thing to another ; and consequently , of a Pigge make an Oxe , of a Gosling a Lyon , and so foorth : yea , of a Peece of Bread , the Body of our Sauiour , accidents remayning without subiectes . Fiftly , ( and this surpasseth all the rest , ) that the Pope is aboue GOD himselfe . Which Collection or Obseruation , The Pope chalengeth equalitie with God . ( though it be very strange and woonderfull ) is truly deduced out of these wordes : ( Super omne quodcunque est , vt ei genua cunctae curuentur , ) forasmuch as it must needes be graunted euen of the Pope himselfe , that God hath not onely a beeing , but such a supereminent beeing , as of which all other beeings depend , and from thence receiue their beeings . Sixtly , that the Pope can make of nothing , some thing ; and so create new creatures in the world , as also new worldes to receiue them . Which Obseruations being true ( as they are most true ) I can not but needes I must conclude , that the Pope at the least , is the fore-runner of Antichrist : it can not with any reason be denied .

The Tenth Conclusion .

The first occasion , and Popish falsely pretended foundation of all the forenamed Arrogant , Lordly , Superroyal , and plaine diuine tytles ascribed to the late Byshoppes of Rome , was a counterfeite and falsely pretended Donation of the Emperour Constantinus surnamed the great , at his departure from the West into the East , about 327. yeares after Christ ; that is , to Constantinople from the citie of Rome . Behold the proofe . The Popes Decrees compiled and gathered togeather by his deuoted vassall Gratianus , Gratianus , dist. 96. cap. Constantinus . beare the world in hand , and tell the Readers , that the Emperour Constantine the great , gaue great Power , royall Excellencie , and imperiall Maiestie , euen the royall Crowne of pure Gold from off his head , This kind of coozenage aduanced the Pope . with all his tytle , right , prerogatiues royall , authoritie , power , and dignitie whatsoeuer , not only in Rome , but also in Italie , & in all the West parts , to the Byshop of Rome and his successours for euer . And the rather to perswade all people , that Constantine gaue to the Byshops of Rome ( as is already sayd : ) the sayd popish Decree setteth downe the worthy motiue , by which the Emperour was induced to translate the Westerne Empire , with all his royall right there , and to bestow the same vpon the Byshoppes of Rome . These amongst many other long periods , doe plainely intimate his motiue . Marke the words well . Vnde congruum perspeximus , nostrum imperium et regni potestatem orientalibus transferri regionibus et in Bizantiae prouinciae optimo loco nomini nostro ciuitatem aedificari , et nostrum illi● imperium constitui : quoniam , vbi principatus Sacerdotum et Christianae religionis caput ab Imperatore caelesti constitutum est , iustum non est , vt Imperator terrenus habeat potestatem : Wherevpon we haue thought it meete , that our Empire & power of our kingdome , should be remooued to the Easterne regions ; and that a Cittie should be built for our name at B●zantium , This is a ridiculous motiue . a place most fit for vs ; and that our Empire should be appointed there . Because , where the Prince of Priest-hood , and the head of christian religion , was appointed by the Heauenly Emperour ; it is not meete , that an earthly Emperour should haue power . Thus disputeth the Pope , The Popes learned disputation . for his Primacie and Golden Crowne ; insinuating himselfe ( if we will beleeue his Antichristian pleading ; ) to be the Emperour of the westerne World . This falsely pretended Donation ( of which I haue written more at large in the Downefall of Poperie , ) the latter Popes did euer obiect , and violently obtrude it vpon the Church ; neuer ceasing with importunitie to sollicite the succeeding Emperours , to confirme the sayd supposed Donation , and to make Rome the head of all Churches ; vntill such time as Pope Boniface the third of that name , did with much adoe , obtaine of the cruell and bloody tyrant Phocas , then the Emperour ( who rauished many vertuous Matrones , and murdered the good Emperour Mauritius with his wife and children , ) that Rome should be the Head of all Churches : This was effected , about 607. yeares after Christ . So then , the Maiestie of the Byshops of Rome was not heard of in Christes Church , A.D. 607. for the space of 327. yeares after Christ : at which time , a counterfeit and false Donation was fetched from Hell , in the name of the Emperour Constantine the great . Neither could the Byshops of Rome perswade any one of the Emperours , for the space almost of three hundred yeares after that supposed Donation , either to confirme the same , or to make Rome the Head of all Churches . Phocas did not approue the donation . One onely Phocas ( that wicked Emperour ) gaue some credite to it , and made Rome Head of all Churches . Of which subiect , I haue else where disputed more at large , both in the Downe-fall of Poperie , and in my Suruay . Now , that it is a counterfeit and falsely pretended Donation ( albeit the Byshops of Rome haue with many coozening trickes , made vse thereof for their aduancement , ) I will euidently prooue , and plainely conuince , by the cleere testimonies of many learned and famous Writers , who all are of high esteeme in the Church of Rome . Nicolaus de Cusa , a famous and learned Cardinall , wrote to to the Councell of Basill his opinion , concerning the falsely supposed Donation of Constantine : these are his expresse wordes . Cusanus de concord . cathol. lib. 3. cap. 2. ad conc . Basil. Sed in veritate super modum admiror , sires ita est , eo qu●d in autenticis libris et in historijs approbatis non inuenitur . Relegi omnia quae potui gesta Imperial●a , ac Romanorum pontificum historias ; sancti Hier onymj , qui ad cuncta colligendum diligentissimus fuit , Augustinj , Ambrosij , ac aliorum opuscula peritissimorum . Reuelui gesta sacrorum conciliorum , quae post Niconumfuere , et nullam inuenio concordantiam ad ea , quae de illa donatione leguntur . Sanctus Damasus Papa , ad instantiam beati Hieronymj , actus et gesta praedecessorum dicitur annotasse : in cuius opere de Siluestro Papa non ea inueniuntur , quae vulgo dicuntur : But in truth I greatly admire , if it be so , seeing it can not be found in any authenticall Bookes , and approoued Histories : I haue read all the Actes of the Emperours ▪ and the Histories of the Byshops of Rome , which possibly I could find ; the workes of S. Hierome , who was a most diligent searcher out of Antiquities , Behold , how this learned popish Cardinall confoundeth the supposed maiestie of the Pope . of Augustine , of Ambrose , and of other most learned Writers . I haue reuolued the Actes of the sacred Councels , which were after the councell of Nice ; and I finde nothing agreeable to those thinges , which are read ( in the Popes Decrees ) of that Donation . Holy Damasus the Pope , at the request of S. Hierome , gathered the Actes and doinges of his predecessours ; in whose worke , those thinges can not be found , which commonly are fathered vpon Pope Siluester . Thus writeth Cardinall Cusanus , affirming the supposed Donation of Constantine to be counterfeit . He addeth withall in the same place , many long Periodes to the same effect : viz. That Constantine gaue neither the West Empire to the Pope , nor yet Rauennas ; no , nor the Citie of Rome . Yea , he plainely auoucheth , that the Byshops of Rome acknowledged the Emperours for their Lordes : that Pope Agatho graunted the Citie of Rome to belong to the Emperour Constantine , who summoned the sixt generall Synode , A.D. 681. and liued more then 340. yeares after Constantine the great ; who is falsely reported , to haue giuen away Rome , Italie , and the whole Westerne Empire , to the Byshops of Rome . Vide dist. 96. cap. ecclesiae . Hee also affirmeth constantly , that Pope Bonifacius acknowledged the Citie of Rome , to pertaine to the Emperour Honorius . To bee briefe , Cardinall Cusanus addeth these expresse wordes : Et vt breuiter dicam , nullibi contrarium legi ; quin vsque ad illa prefata Pipini tempora , Imperator remanserit in possessione locorum pretactorum : nec vnquam legi aliquem Romanorum pontificum , vsque ad tempora Stephani secundi , in illis locis nomine sancti Petri aliquid iuris praesumpsisse habere . haec credo vera esse , non obstante famigera opinione de contrario quae Palea habetur . Dist. 96. cap. Constantinus . quoniam absque dubio , si non fuisset illud dictamen apocryphum , Gratianus in veteribus codicibus , et Canonum collectionibus inuenisset ; et quia non inuenit , non posuit : And to be briefe , I haue no where read the contrary , but that the Emperour was still in the possession of the aforenamed places , vntill the dayes of Pipinus : Neither did I euer read , The Pope is an vsurper . that any Byshop of Rome presumed to challenge any right in those places in the name of S. Peter ▪ vntill the time of Pope Stephanus the second : This I beleeue is the trueth , notwithstanding the opinion to the contrary in the Popes Decrees . For without doubt , if that report were not apocryphall , Gratianus would haue found it in the old Bookes and collections of Canons : but because he did not finde it , Constantines Donation is not in the old decrees . he did not set downe the same . Yea , the sayd Cardinall addeth yet further ; that he found the same report of Constantines Donation , in an other Booke , in farre larger manner , then it is set downe in the Popes Decrees : which when he examined diligently , he found by the very words thereof , many argumentes of falsehood and deceitfull dealing , too long to be rehearsed . Much more hath the sayd Cardinall touching this feigned Donation : which in regard of breuitie , I omit .

Antonius that famous Arch-byshop and popish canonized Saint , confirmeth the opinion of Cardinall de Cusa , in these wordes . Anton. p. 1. tit. 8. c. 2. §. 8. Tertium dubium est de donatione facta ecclesiae a Constantino , de qua habetur in decretis dict. 96. Constantinus . Sed illud cap. non habetur in antiquis decretis : quid ergo et quantum donauerit , non est bene certum : The third doubt is , of the Donation which Constantine made to the Church ; of which mention is made in the Decrees , in the 96. Distinction , Dist. 96. Constantinus . and chapter Constantinus . But that Chapter can not this day be found , in the old Decrees . What therefore , and how much he gaue , it is not very certaine . But this is certaine , by S. R. that learned Iesuites confession ; that the Pope was neuer personally in any Councell of the East ; S. R. pag. 411. Marke this poynt well . least he being then the Emperours temporall subiect , should be placed vnder the Emperour . O humble Pope ! Raphael Volateranus , a famous and graue Historiographer , iumpeth with Cardinall Cusanus and Antonius , in these wordes . Volateran . in vita Constantini magni . De dono Constantini aut concessione , apud nullos extat authores , praeter quam in libro decretorum : Concerning the gyft or graunt of Constantine , it can be found no where in any Writer , saue onely in the booke of Decrees .

Cathalon . in practic . Cancellar. Apostolicae . Paulus Cathalanus vtriusque iuris doctor , and Chamberlaine to Pope Alexander the sixt ( who was as likely as any , to know what possessions the Pope had and helde ) doth affirme the supposed Donation of Constantine , to be a forged , Loe no approued history maketh mention of Constantines donation . false , and counterfeit thing ; of which , no approoued Historiographer maketh any mention . Not Eusebius ( sayth he ) who was a most diligent searcher out of Christian Antiquities . He addeth , that neither Hieronymus , nor Augustinus , nor Ambrosius , nor Basilius , nor Chrysostomus , nor Ammianus , nor the tripartite Historie , nor yet Pope Damasus in his Chronicle , nor Beda , nor Orosius , haue made any mention of the same . After which large , pithy , and constant Narration , hee addeth these expresse wordes . Cathalan . vbi super . Et constat , per plures quam tercentum annos post Constantinum , Imperatores tenuisse gubernacula vrbis et Italiae , per duces , praesides et exarchos ; et vrbis Romanae , vsque ad tempora Innocentij secundi : Sequitur , et in vita Phocae Imperatoris , legitur impetrasse Pantheon Bonifacium Papam ab eo : A. D 1130. Vnde ergo habuerit terras Ecclesia , vide gesta Caroli magni , et Pipini , et Pium ( Papam ) in dicto dialogo : The Emperors kept Rome & Italy in their hands , for the space of more then 300. years after Constantine . And it is euident ( sayth this great learned Writer , highly deuoted to the Pope ) that the Emperours for more then 300. yeares after Constantine , kept in their handes the gouernment of the Citie , and of Italie , by their Chieftaines , Presidentes , and Exarchates ; and of the Citie of Rome , vntill the time of Jnnocentius the second : And in the life of the Emperour Phocas , Pope Boniface , as we read , got Pantheon of him by request . From whence therefore the Church of Rome had her possessions , we must gather out of the Actes of Charles the great , and of Pippin , and of the Dialogue of Pope Pius . To which I adde , Cathal . vbi super in marg. that Pope Pius wrote a Dialogue against the pretensed Donation : For in the margent , I finde these wordes . Papa Pius dialogum scripsit , contra donationem Constantini : Vbi super , in marg. Pope Pius wrote a Dialogue , against Constantines Donation . Againe , an other Margent following , hath these wordes : Marke this wonderfull narration . Argumentum forte . Ca. M. Et Pipinus , spoliatis veris Imperatoribus , ecclesiam Romanam ditarunt . Charles the great , and Pipine , spoyling the true Emperours , enriched the Citie of Rome . Marke well , this is wonderfull . The Popes were enriched , by the robberie and spoyle of the true Emperours : A thing incredible , if a Papist had not reported it . Laurentius valla era● patricius Romanus . Laurentius Valla a very learned Writer , and Citizen of Rome ; hath published a large Booke in print ; in which hee onely zealously and learnedly declameth , against the falsely pretended Donation of Constantine the great . His declamation touched the Pope so narrowly , that he did it not without the daunger of his life . How be it , he choose rather to hazard his life for the good of Christes Church , then with his silence , to bewray and betray the trueth . The whole subiect of his Booke , & the argument which he there handleth , is nothing else but this in very deed : viz. to lay open to the eyes of all christian readers , Lying and Coozenage . the originall of Popish royaltie . the false reportes , miserable shiftes , and plaine coozening trickes , which the Byshops of Rome set abroach by false Bookes , and fabulous Decrees , to aduaunce them selues aboue all Royall and Imperiall power , and to be thought equall with Christ the Sonne of God . Hee soundly confuteth euery Period , Sentence , Clause , & Word , See and note well the christian dialogue , chapter , 4. page , 90.91.92.93.94 . of the fabulous and lying Decree , published vnder the name of Constantine the great . Yea , hee prooueth and plainely conuinceth , out of the very wordes of the Decree ; that it is nothing else but a false , lying , and counterfeit imagination , inuented to aduance the Byshops of Rome aboue the Emperours of Rome , and all Power vpon Earth . To recite his large and manifolde authoritie , proofes , argumentes , and reasons ; would both be tedious to the Reader , and needlesse in the thing it selfe . It may suffice to lay open to the gentle and thankfull Reader , some speciall poynts conteyned in the said learned and worthy Declamation . The first poynt is this : The. 1. point . Fol. 19. A. viz. That Melchiades , who was the next Byshop before Siluester , confuteth the sayd Donation falsely fathered vpon Constantine the great : For , Melchiades affirmeth plainely ( sayth Laurentius Valla ) two thinges of great consequence : Th' one , that Constantine was a very zealous Christian in his time , & gaue licence throughout the whole world to all within his dominions , not onely to become Christians , but also to builde Churches euery where : Th' other , that the Emperour Constantine , gaue Melchiades the Pallace of Lateran , and those Grounds , of which Gregorie maketh often mention in his register . Valla in declamat . pag. 18. B. And this great learned Roman , confirmeth the same in his wordes immediately afore-going : which are these . Omnis ferè Historia , quae nomen Historiae meretur , Constantinum a pu●ro cum patre Constantio Christianum refert , multo etiam ante Pontificatum Siluestri : Euery Historie almost ( which is worthy the name of an Historie ) telleth vs , that Constantine of a child was a Christian with his father Constantius ; De donat. et curat . Leprae Constantini , Lege R●num episc . Paduan . in hist. de vitis pontific . euen long before Siluester was the Byshop of Rome . This Valla affirmeth constantly , as wee see . And consequently , the Donation pretended to be giuen to Siluester , and the curing of Constantines supposed Leprie , can not stand togeather with the same .

The 2. poynt . fol. 26. B. The Second poynt is this : viz. That the words of the Decree do plainely conuince , that Constantine neuer gaue any such gyft to Siluester . These are his expresse words : The Popes decree confuteth it selfe . O furcifer : Ecclesiaene , id est , templa Roma erant Petro et Paulo dicatae ? quis eas extruxerat ? quis aedisicare ausus fuisset , quum nusquam foret , vt Historia ait , Christianis locus , nisi secreta et latebrae : O verlet ! were Churches ; that is , Temples dedicated to Peter and Paul at Rome ? Who built them ? Nay , who durst be so bold as to builde them ? seeing ( as Histories doe relate ) there was no place for Christians any where , but Caues , Dennes , & Groues , to hide them in .

The third poynt is this : viz. that the Decree fathered vpon Consta●tine , calleth the Bishop of Rome , Pope : The 3. poynt . fol. 34. B. which name for all that , was not yet peculiarly ascribed to the Byshoppes of Rome . These are Valla his expresse words . A very fond popish assertion , concerning Constantine . O tuam singularem stultitiam Constantine ! modo dicebas coronam super-caput Papae , ad honorem facere beati Petri ; nunc ais non facere , quia Siluester illam recusat : et quum factum recusantis probes , tamen iubes eum aurea vti corona : et quod hic non debere se agere existimat , id tu ipsius successores dicis agere debere : transeo , quod rasuram coronam vocas , et Papam pontificem Romanum , qui nondum peculiariter sic appellari erat caeptus : O Constantine ! great is thy follie ; afore thou sayd'st , that the Crowne ( of Gold ) vpon the Popes head , made for the honour of S. Peter ; now thou sayes it doth nor , because Siluester refuseth it , and thou approouing the fact of Siluester refusing it , doest for all that commaunde to weare it : and what he thinkes he may not doe , that thou commaundes his successours for to doe . I let passe , Marke this well , both for the name and the crowne . that thou calles his Shauing , a Crowne ; and the Byshop of Rome , Pope ; who had not yet peculiarly gotten that name .

The fourth poynt is this : viz. The 4. poynt fol. 34. B. That the most Christian and worthy Emperour , became the Popes Footman , and helde his Stirroppe . These are the wordes : Tenentes fraenum equi pro reuerentia beati Petri Apostoli , dextratoris officium illi exhibuimus : The Emperor must hold the Popes Stirrop . Wee held the Bridle of his Horse : and for the reuerence of S. Peter the Apostle , wee became his Foot-man , or waighter at his Stirroppe . Thus writeth Valla ; and thus is the counterfeite Decree , which Valla very sharpely reprooueth , and learnedly confuteth . So that this counterfeite Donation with Constantines departure , See the 8. steps of the Popes ladder , in the downefall of Poperie . was the first steppe of the Popes Ladder : of which I haue disputed at large , in the Downe-fall of Popery .

The 5. point . fol. 45.46.47 . A.B. The fift poynt is this : viz. That what so euer the Emperours of latter time gaue to the Byshops of Rome , concerning the Romane Empire , the dominion , and territories thereof ; Marke for Christs sake . This is wonderfull . they were induced to doe the same , by the coozening trickes and deceitfull reportes of the Byshops of Rome , which they falsely fathered vpon the most Christian and worthy Emperour Constantine the great . Let vs heare attentiuely , Fol. 45. A. what Laurentius Valla deliuereth from his Penne.

His first place ( which I meane to stande vpon , is this : Haec dicta sint , vt nemo miretur , si donationem Constantini commentitiam fuisse Papae multi non potuerunt deprehendere ; tametsi ab aliquo eorum ortam esse hanc fallaciam reor : at dicitis ; cur Imperatores , quorum detrimento res ista redebat , donationem Constantini non negant , sed fatentur , affirmant , conseruant ? Ingens argumentum , mirifica defensio : nam de quo tu loqueris Imperatore ? Si de Graeco , qui verus fuit Imperator , negabo confessionem ; fin de Latino , libenter etiam confitebor : etenim quis nescit Imperatorem Latinum gratis esse factum a summo Pontifice , vt opinor , Stephano ; qui Graecum Imperatorem , quod auxilium non ferret Italiae priuauit , latinumque fecit ; ita vt plura Imperator a Papa , quam Papa ab Imperatore acciperet : These thinges are written to this end , that no man thinke it strange , if many Popes could not perceiue Constantines supposed Donation , The Pope vseth coozening trickes . to be counterfeit ; although I thinke , that some of them inuented this coozening tricke . But yee will say ; Why doe not the Emperours , who sustayned the losse , deny the gyft of Constantine , but rather graunt and support the same ? A great argument , a marueylous defence . For , of what Emperour doest thou speake ? If of the Greeke , who was the true Emperour in deed ; I deny the graunt : If of the Latine , I willingly agree therevnto ? For , See the downfall of poperie , page , 13. and note it well . who knoweth not , that the Latine Emperour came freely ( though falsely ) to the Empire by Pope Stephans gyft ; who depriued the Greeke Emperour , for that he did not succour Italy ; and placed a Latine in his stead : so as the Emperour receiued more of the Pope , then the Pope of the Emperour .

His second place is comprized in these wordes : Fol. 46. A. Dist. 63. cap. ego Ludouicus . A.D. 817. Ego Ludouicus Imperator Romanus , Augustus , statuo et concedo per hoc pactum confirmationis nostrae tibi beato Petro principi Apostolorum , Marke these words well . et per te Vicario tuo domino paschali summo pontifici et successoribus eius in perpetuum ; sicut a praedecessoribus nostris vsque nunc in vestra potestate et ditione tenuistis , Romanam ciuitatem cum ducatu suo et suburbanis , atque viculis omnibus et territorijs eius , montanis et maritimis , littoribus et portubus , seu cunctis Ciuitatibus , Castellis , Oppidis , ac Villis , in Tusciae partibus : tu ne Ludouice cum paschale pacisceris ? si tua , id est , Imperij Romani sunt ista , cur alteri concedis ? si ipsius , et ab ipso possidentur , quid attinet te illa confirmare ? Sequitur , merito pactum appellas , quasi quandam collusionem : sed quid faciam , inquies ? repetam armis , quae Papa occupat ? at ipse iam factus est me potentio● : repetamiure ? at ius meum tantum est , quantum ille voluerit . Non enim haereditario nomine ad Imperium veni , sed pacto ; vt si Imperator esse volo , haec et haec inuicem Papae promittam . Fol. 47. B. Sequitur , Sigismundus cum Romam verisset , vt pro Imperatore Romanorum coronaretur , non aliter a Papa coronari potuit , quam vt Constantini donationem ratam haberet , eademque omnia de integro donaret : quid magis centrarium , quam pro Imperatore coronari , qui Romae ipsi renunciasset ? et coronari ab illo , quem et cōfitcatur , et quantum in se est , dominum Romani Imperij faciat ? Loe , the people of Rome ought to crowne the Emperour . Acratam habere donationem , quae vera si sit , nihil Imperatori de imperio reliqui fiat ? Quod vt arbitror , nec pucri fecissent : Quo minus mirum , si Papa sibi arrogat Caesaris coronationem , quae populi Romani esse deberet : si tu Papa , et potes Graecum Imperatorem priuare Italia , prouincijsque occidentis , et Latinum Imper: facis , cur pactionibus vteris ? Cur bonae Caesaris partiris ? Cur in te imperium transfers ? Quare sciat , quisquis est Imperator Ro. me iudice , se non esse , nec Augustum , nec Caesarem , nec Imperatorem , nisi Romae imperium teneat ; et nisi operam det , vt vrbem Romam recuperet , plane esse periurum : nam Caesares illi priores , quorum primus fuit Constantinus , non adigebantur iusiurandum interponere , quo nunc Caesares obstringuntur ; sed quantum humana ope praestari potest , nihil imminuturos esse de amplitudine imperij Romani , eamque sedulo adaucturos : I Lodowicke , Emperour of Rome , Augustus , do decree & graunt by this couenant of our Confirmation , to thee S. Peter Prince of the Apostles ; and by thee to thy Vicar Lord Paschall the high Priest , and to his successours for euer ; as you haue holden them of our predecessours vntill this day in your power and dominion , the Citie of Rome , with her Dukedome Suburbes , Streetes , Territories , Mountaines , Marishes , Shores , Portes ; and all Cities , Castles , Townes , and Villages in the coastes of Thus●a . Doest thou Lodowicke , couenant with Paschall ? If these thinges be thine ; that is , pertaine to the Empire , why doest thou giue them to an other ? If they be his , Loe the Popes supe●●oyall power , is gotten by coozenage . and he haue them in possession , to what end must thou confirme the same ? Thou truly calles it a Couenant , as it were a Collusion . But thou wilt say , What shall I doe ? Shall I by force require the thinges , which the Pope hath in possession ? But hee is now become stronger then my selfe . Shall I demaund them ▪ as my right ? But my right is onely that , which hee will affoord mee : for , I came not to the Empire by right of inheritaunce , but by pact and couenant ; so as I can not be Emperour , vnlesse I will giue the Pope what hee desireth . Behold the folly of all follies in the world . Sigismundus comming to Rome there to be crowned Emperour of the Romans , could not be crowned of the Pope but vpon this condition ; that he would confirme Constantines Donation , and giue all the same things anew . What is more contrary , then that hee should be crowned Emperour , who had renounced Rome ? nay be crowned of him , whom he both confesseth , and as much as in him lyeth , maketh the Lord of the Romane Empire ? And should in like manner confirme that Donation , which if it be true , no part of the Empire shall remaine in the Emperours hand ? Which thing I thinke , children would not haue done . Wherefore , Loe , the people of Rome , not the Pope , ought to crowne the Emperour . it is lesse to be admired , if the Pope challenge to himselfe the Crowning of Caesar , which of right pertaineth to the people of Rome . If thou be Pope , and canst depriue the Greeke Emperour of Jtaly , and of the Westerne Prouinces , and makest a Latine Emperour , why doest thou vse Couenantes ? Why doest thou deuide Caesars right ? Why doest thou translate and giue away the Empire from thy selfe ? Wherefore , let him know , whosoeuer is the Romane Emperour , that if I be iudge , he neither is Augustus , nor Caesar , nor Emperour , vnlesse he hold & keepe the Empire of Rome ; as also that he is periured , vnlesse he employ his best endeauour , to recouer the Citie of Rome againe : For , the former Caesars , of whom Constantine was the chiefe , were not vrged to take that Oath , which this day is imposed vpon the Caesars ; but no way to diminish the amplitude of the Romane Empire , and as much as mans power can effect , to enlarge the same .

His third place is conteyned in these words : Fol. 48. A. Vt quisque pessimus est summorum Pontificum , ita maximè defendendae huic Donationi incumbit : qualis Bonifacius octauus , qui Celestinum tubis parieti insertis decepit : hic et de donatione Constantini scribit , et regem Franciae priuauit , regnumque ipsum , quasi donationem Constantini exequi vellet , Ecclesiae Rom. fuisse et esse subiectum indigauit . Quod statim successores eius , Benedictus et Clemens , vt improbum et iniustum reuocarunt : Verum , quid sibi vult ista vestra Pontifices Rom. sollicitudo , quod a singulis Imperatoribus donationem Constantinj exigitis confirmari , nisi quod iurj diffiditis vestro ?

Loe , the Emperour cannot giue away the Empire .

O most holy Popes ! O coozeners ! O deceiuers .

Sed laterem lauatis , vt dicitur , nam neque illa vnquam fuit , et quodnon est , confirmarj non potest ; et quicquid denant Caesares , deceptj exemplo Constantinj faciunt , et donare Jmperium nequeunt : The more wicked euery Pope is , the more he employeth himselfe to defend this Donation . Such was Bonifacius the eight ; who deceiued Celestine with Trumpets placed in the wall . This man writeth of the Donation of Constantine , and hee depriued the King of France , and iudged his Kingdome , as one that would execute Constantinet gyft , both to haue been , and this day to be subiect to the Church of Rome : which his successours Benedict and Clement , One Pope is ashamed of that , which an other doth . foorthwith reuoked , as a thing wicked and vniust . But what meaneth this your sollicitude , O yee Byshoppes of Rome ! that ye doe exact of euery Emperour , to confirme Constantines gyft , if ye doe not distrust your owne right ? But all in vaine ( as the prouerbe sayth , ) for it neuer was at any time ; and what is not , can not be confirmed . Yea , whatsoeuer the Caesars doe , they doe the same , being deceyued by Constantines example ( or supposed gyft , ) and they cannot giue away the Empire .

His fourth place , is comprised in these wordes . Fol. 51. B. Praescipsit Romana ecclesia : O Imperiti ! O diuini iuris ignari : nullus quantūuis annorum numerus , verum abolere titulum potest : Fol. 52. A. Sequitur , parum ante me natum , ( testor eorum memoriam , qui interfuerunt ) per inauditum genus fraudis , Roma papale accepit Imperium , seu tyrannidem potius , cum diu libera fuisset . Is fuit Bonifacius nonus , octauo in fraude et nomine par ; si modo Bonifacij dicendi sunt , qui pessime faciunt . Fol. 53. A. Sequitur ; sed quid plura opus est in re apertissima dicere ? Ego non modo Constantinum non donasse tanta , non modo non potuisse Romanum Pontificem in eisdem praescribere , Fol. 54. A. sed etiamsi vtrumque esset , tamen vtrumque ius sceleribus possessorum extinctum esse contendo ; cum videamus totius Italiae ; multarumque prouinciarum cladem ac vastitatem ex hoc vno fonte fluxisse . Fol. 54. B. Sequitur , Papa non modo remp : quod non Verres , non Catilina , non quispiam peculator auderet ; sed etiam rem Ecclesiasticam et spiritum sanctum quaestui habet ; quod Simon ille Magus detestatur : et cum horum admonetur , et a quibusdam bonis viris reprehenditur ; non negat , sed palam fatetur , atque gloriatur , licere ei , quauis ratione patrimonium Ecclesiae a Constantino donatum , ab occupantibus extorquere . Fol. 55. A. Sequitur : Nulla itaque vnquam religio , nulla sanctitas , nullus Dei timor ; et quod referens quoque horresco , omnium scelerum impij homines a Papa sumunt excusationem : in illo enim comitibusque eius , est omnis facinoris exemplum ; vt cum Esaia et Paulo , in Papam et Papae proximos dicere possumus , Nomen Dei per vos , blasphematur inter Gentes : qui alios docetis , vosipsos non docetis : qui praedicatis non surandum , latrocinamini : qui abhominamini idola , sacrilegium facitis : qui in Lege et in Pontificatu gloriamini , per praeuaricationem legis , Deum verum Pontificem inhonoratis . The Church of Rome pleadeth Prescription . O foolish men ! O men that know not the law of God! None , though neuer so great number of yeares , O wicked Byshops of Rome can abolish the title of trueth . Not long before my birth ( I call to witnesse the memorie of them that were present ) by such fraud as was neuer heard of , Rome receiued the Papall Empire , or tyranny rather , when it had a long time remayned free . Boniface the ninth was the man , equall to the eight , in fraude and name ; if wee may call them Bonifaces , who liue most abhominably . But what need more be sayd , in a matter most euident to all the world ? I contend , not onely , that Constantine gaue not such great giftes ; not only , that the Byshop of Rome could not prescribe in such thinges : but , although they both had been so , yet that the tytles of both were extinct , with the wickednesse of the possessours ; when we may see , that the dectruction and desolation of all Jtaly , and many Prouinces , sprange onely out of this Fountaine . The Pope selleth for gaine , not onely the Common-weale , which neither Verres , nor Catiline , nor any notorious robber , durst doe ; but also the Treasure of the Church and the holy Ghost ; which Simon the Magician doth detest . And when he is admonished of these thinges , and good men reprooue him for the same , he denieth not , but openly confesseth and glorieth therein ; that he may extort , and by what meanes soeuer , The Pope boasteth of his naughty dealing . take from the possessours , that Patrimonie which Constantine gaue to the Church : Therefore he had neuer any Religion , sanctimonie , or feare of God . And ( I tremble while I speake it ) men polluted with sinnes of all sortes , alledge the Pope for their excuse : For hee , and his retinue , are the example of all kind of mischiefe ; so , as wee may iustly exclaime with ●say and with Paul , against the Pope and his deuoted Pope-lings . You are the cause , that Gods name is blaspheamed among the Gentiles : You that teach others , doe not teach your selues : you that preach against Stealing , commit Robberie by the hie-way side : you that abhorre Idolatrie , practise Sacriledge : yee that glorie in the Law , & boast of the Popedome ; by transgression of the Law , dishonour the true Byshop , which is GOD . Marke well these Golden obseruations . Out of these plaine and euident testimonies of these famous , zealous , and great learned Papistes ( Gratianus , Victoria , Syluester , Viguerius , Fumus , Nauarrus , Couarruuias , Gregorius , Aquinas , Augustinus de Anchona , Glossator decretalium , Gersonus , Cardinalis Cusanus , Antoninus , Volateranus , Paulus Cathalanus , and Laurentius Valla , ) I obserue these manifold , Christian , golden , and worthy Lessons : First , that though the Pope be a most wicked man , Out vpon the new Popish religion . and carry thousands vpon thousandes to Hell ; yet may no man reprooue him , for such his detestable & cursed dealing . Secondly , that it is sacriledge , to dispute of the Popes power and authoritie . Thirdly , that the Pope can not only pardon all punishment due to sinnes in this world , but also bring all soules out of popish Purgatorie , at his good will and pleasure . Fourthly , that the Pope hath often taken vpon him by his most wicked and execrable Dispensations , to dissolue Matrimonie , against Christes sacred Institution . Fiftly , that the Pope can dispense with a popish Monke already professed , that he may marry & vse coniugall actes with his lawfull Wife . Sixtly , that the Pope hath de facto , dispensed with the full Brother , to marry his naturall and full Sister , of the same Father and the same Mother . Seuenthly , that the Pope may doe whatsoeuer pleaseth his maiesticall Holynesse ; O rare woonderment of the world . his bare and onely Will , being a sufficient warrant so to doe . Eightly , that the Pope hath vniuersall iurisdiction ouer all Kingdomes and Empires : and not that onely , but also the Fulnesse of Power in as large and ample manner , as Christ him selfe had it Ninthly , that the Pope can by his supereminent excellencie and fulnesse of Power , change the nature of thinges , apply the substantiall partes of one thing to another , and of nothing make something ; in so much as all knees must bow and bende vnto him ; and consequently , that he is not pure Man , but God also . Tenthly , that the first occasion and originall of Popish Superroyall falsely pretended Primacie , was a counterfeit and falsely pretended Donation of the Emperour Constantinus , Constantinus . surnamed the great . Eleuenthly , that the Late Byshop of Rome solliciting the Emperour Phocas with great importunitie , to confirme the supposed Donation of Constantine ; obtayned with much a doe , vnderpretence of the sayd Donation ( not the confirmation of the pretended gyft ) but , A.D. 607. that the Church of Rome should be the Head of all Churches . Twelfely , that the Byshoppes of Rome ( now called Popes ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) neither did , Let all these obseruations be euer well remembred . nor could perswade any one of the Emperours , for the space almost of three hundred yeares after that supposed Donation ; either to confirme the same , or to make Rome the Head of all Churches . Thirteenthly , that neither S. Hierome , nor S. Augustine , nor S. Ambrose , nor any approoued Historie , doth make any mention of the sayd Donation . Foureteenthly , that of right the People of Rome , not the Pope , should set the Crowne vpon the Emperours head . Fifteenthly , that the Emperour had euer in his possession , both Rome , Italy , & the whole Westerne Empire vntill the dayes of King Pippine : as also , that Pope Boniface acknowledged the Citie of Rome , to pertaine to the Emperour Honorius . Sixteenthly , that Cardinall Cusanus , a great learned man & a zealous Papist , auoucheth constantly , This Cardinal woundeth his Pope . that he neuer read of any Bishop of Rome , vntill the time of Stephanus the second , who durst in the name of S. Peter , presume to challenge any right in the aforenamed places . Seauenteenthly , that the Decree , Vixit Stephanus A.D. 741. vpon which the Popes would ground their Superroyall pretended Prerogatiues , is a false and counterfeit Narration , and can not be found in the old Decrees , Vixit Pipinus . A.D. 750. Eighteenthly , that Charles and Pippine spoyled the true Emperours , & so enriched the Citie of Rome . Nineteenthly , that Melchiades ( who was the next Byshop of Rome before Syluester ) doth roundly confute the sayd Donation ; as a thing falsely fathered vpon Constantine the great . Twentethly , that the Byshops of Rome were not peculiarly called Popes , for the space of many hundred yeares after Christ . Marke this poynt well . Furthermore , that the Emperour is reported by the Popes counterfeit Decree , to haue holden the Bridle of his Horse , and to haue wayted at his Stirrope . Where I wish the Reader , to obserue seriously with me , that the late Byshoppes of Rome haue vsed many coozening trickes ( especially the false Donation of Constantine , The originall cause of kissing the Popes foote . and his pretensed seruice to the Pope ) so to aduance their state and superroyall Pompe ; and to cause Kinges and Emperours to kisse their feete . Yet further , that what so euer the Emperours of latter time , gaue to the Church and Byshoppes of Rome , The Byshops of Rome deceyued the Emperours . that wholy proceeded from a sandy and rotten foundation , with which the said Byshoppes and their flattering parasites seduced them : viz. from a counterfeite and falsely supposed Donation , of Constantinus surnamed the great . Lastly , that the late Popes or Byshoppes of Rome , The Byshops of Rome , are the fyrebrands of all mischiefe . with their deuoted Popelinges , are the cause of all kind of mischiefe and naughtinesse . To all which ( so to cheere vp the Pope and his Popelinges ) I will adde a fine and graue testimonie , of the Popes deare Fryer & learned Schoole-doctor Franciscus a Victoria : his wordes are these . Victor . de potest . Papae et concil . relect. 4. pag. 139. Et paulatim ad hanc intemperantiam dispensationum deuentum est , et hunc talem statum , vbj nec mala nostra , nec remedia pati possumus ; et ideo necesse est aliam rationem excogitare , ad conseruandas leges . Da mihi Clementes , Lines , Syluestros , et omnia permittem arburio eor●m : Out vpon rotten popish dispensations . The Popes owne learned Doctors , can not endure them . sea vt nihil grauius dicatur in recentiores Pont●fices , certè multis partibus sunt pris●is illis inferiores : By little and little we are brought to these inordinate Dispensations , and to this so miserable state ; where we are neither able to endure our owne griefes , nor the remedies assigned ( by Popes ) for the same : And therefore we must perforce inuent some other way , for conseruation of the Lawes . Giue me Clements , Lines , Syluesters , and I will commit all thinges to their charge : But to say nothing grieuously against latter Popes ; they are doubtlesse inferiours to the old Byshoppes of Rome , and that by many degrees . Thus writeth this learned Fryer ; who ( if hee durst haue spoken his minde freely ) would haue told vs mirabilia . First , he exclaymeth against popish Dispensations . Secondly , he pitifully lamenteth the state of the Church . Thirdly , he cryeth out , that the Popes doe lay such intollerable burthens vpon them , as they are no way able to endure the same . Lastly , he commendeth the old Byshoppes of Rome ; but vtterly ( so farre foorth as hee dareth ) condemneth the latter Popes or Byshoppes of Rome . Loe , the late Byshops of Rome do degenerate from the old , & are very naughtie men . Whose assertion in very deed , iumpeth with the doctrine which I defend ; and plainely conuinceth late Romish fayth and superstition , to be but a rotten Ragge of the New religion . Now , let vs heare what the Iesuite is able to say for him selfe , for the sauegard of the life of late start-vp Poperie .

B. C.

To season the beginning of his Chapter with a litle of his mendatious powder , he writeth thus . Bonifacius Byshop of Rome , and third of that name , aboue sixe hundred yeares after Christ , obtained of Phocas then Emperour of Rome , that Rome should be the Head of all Churches : Before which time , no authenticall Writer can be named ; who euer ascribed the Headship & vniuersall Gouernement of all Churches , to the Church of Rome . This is a manifest vntrueth . In the Councell of Chalcedon , Maximus Byshop of Antioch , was confirmed by Leo the first . Act. 7. Pope Iulius the first , restored Athanasius Patriarch of Alexandria , to his seate : Paulus Patriarch of Constantinople , and Marcellus Byshop of Ancyra , deposed vniustly by an Easterne Synode , as writeth Sozomenus : whose wordes be these . Lib. 3 cap. 7. For as much as the care of all did belong to him , for the dignitie of his Seate ; hee restored to euery of them their Church .

T. B.

I answere : first , that is lying , slaundering , and false dealing , were once set apart , our Jesuites irkesome & fond disputation , would soone haue an end . For first , the famous Councell of Chalcedon was conuented & holden by the commandement of Martianus the Emperour , and not of Pope Leo ; as is euident and manifest to euery child , in the very beginning of the 7. Action quoted by our Jesuite . Againe , the Fathers of that famous Councell acknowledge them-selues to haue come thither , at the Emperours commaundement ; to make peace betweene Maximus byshop of Antioch , and Juuenalis Byshop of Hierusalem . These are the expresse wordes of the Iudges themselues . Chalc. concil . Act. 7. prope initium . Gloriosissimj Iudices dixerunt ; diuiniss et pijss . noster Dominus Jmperator , rogatus a Maximo et Juuenale sanctissimis Episcopis , praecopit nos agnoscere de motis inter eos capitulis : The most glorious Iudges said ; The most holy and religious Emperour our Lord , being intreated of the most holy Byshops Maximus and Juuenalis , commaunded vs to examine the controuersies betweene them . Thirdly , Loe , the Emperour commaunded the Byshoppes to examine the controuersies , and they called him their Lord . it was the Councell , not Pope Leo , that confirmed Maximus , and concluded a peaceable vnitie betweene him and Iuuenalis . Fourthly , no mention is made at all of Pope Leo , who is not so much as once named in the said action of the holy and famous Councell . Fiftly , Anatolius the most reuerend Arch-byshop of New Rome , confirmed by expresse wordes the aforenamed Vnitie . Thalassius the reuerend Byshoppe of Caesaria did the like , in these expresse wordes . His , quae per consensum ordinata sunt inter amantissim●s Episcopos Maximum et Iuuenal●m , et nos consentimus : To these thinges which are ordered by consent betweene the most beloued Byshops Maximus and Juuenalis , wee also giue our consent . Diogenes the reuerend Byshop of Cyzice , did the like ; in these expresse wordes . Consentio his , quae a Paetrebus factae sunt : I giue my consent to that , which the Fathers haue decreed . Sixtly , all the Fathers of the Councell did the same ; these being their expresse wordes . Omnes reuerendissimj Episcopj clamauerunt ; nos ita dicimus , et consentimus his , quae a Patribus dicta sunt : All the most reuerend Byshoppes showted ; Wee say so , and wee giue our consentes to those things , which the Fathers haue decreed . By these manifold testimonies , it is cleare and euident , that the Fathers , who were assembled in Councell at the Emperours commaund , decreed and confirmed peace betweene Maximus and Iuuenalis ; as also , that they sought to the Emperour ( not to the Pope ) for the decision of their controuersies . Neither is Pope Leo so much as once named , The Iesuite began with lying , and meaneth so to continue to the end . in that action of the holy Councell . What therefore shall wee , or what can wee say , to our lying Iesuite ? but that as hee began with lying and deceitfull dealing , so he meaneth to continue his falsehood , his lying , his falsifications , and his conny-catching trickes vnto the end .

Secundo principaliter . Secondly , that our Jesuite seemeth not to haue read S●zomenus himselfe , but to haue mistaken the Chapter by some note sent him from his best aduisors : for , to heare that Poperie is prooued the New religion , doth so gall and trouble them , that they can not sleepe quietly in their beddes , for thinking how to withstand the same . Many of their deepest heades , haue conspired against the trueth : and Robert Parsons that brazen-faced . Fryer , was put in trust to gather their instructions , and to publish the same in the English tongue : Leonem ex vnguibus , I know the Lyon by his pawes . The Narration of Sozomenus is in the eight , not in the seuenth Chapter . No , no , Sozomenus in the 7. Chapter cutteth the Popes throate , and striketh the Jesuite starke dead : these are the expresse wordes . Sozom. lib. 3. hist. cap. 7. Romanae vero Ecclesiae Episcopus , et sacerdotes per occidentem , haec in suam contumeliam vergere duxerunt , ( etenim sententiam eorum qui Nicaeae conuenerant , quam inde ab initio per omnia approbabant , nec dum reliquerant , sed ad illius norman sentiebant , ) et Athanasium ad se venientem amicè susceperun● , causamqueillius ad se traxerunt : But the Byshop of the Church of Rome , and the Priestes throughout the West , iudged the things to tende to their reproch ( for they had not yet forsaken their Sentence and Decree who were assembled at Nice , which from the beginning they approoued in all thinges , but followed it in their iudgements as the rule , ) and friendly receiued Athanasius when he came to them , and tooke his cause into their handes . Thus writeth Sozomenus ; by whose relation it is euident , that not the Pope alone , but all the Byshoppes assembled togeather in a lawfull Synode , effected that , which our lying Jesuite would deceitfully father vpon the Pope . Athanasius of Alexandria , Paulus of Constantinople , and Marcellus of Ancyra , being vniustly molested by the Easterne Arrianizing Bishops , sought to Julius then Byshop of Rome , for his helpe and countenance , as to the chiefest Patriarch , who by reason of his place , was of great authority , and highly esteemed . Pope ●ulius willing to afforde the sayd Byshops the best helpe he could , called together the Byshops of the West , and with their Decrees in a lawfull Synode , declared the Easterne Byshops to haue offended against the Councell of Nice ; All Christians are subiect to the Canons of the Nicene Synode . whose Canons all the faythfull in the Christian world were bound to reuerence and obey . And thus the holy Byshoppes vniustly deposed from their seates , were againe restored to their places , by force in deed of the Nicene Canons . For , neither could the Pope alone , nor yet the whole Synode of Westerne Byshops haue restored them ; but that their definitions were firmely grounded vpon the holy Nicene Canons . For , as we see by Sozomenus his Narration , the Byshoppe of Rome with the Byshoppes of the West , followed the Nicene Canons as their rule , in all their Decrees , resolutions , and proceedinges whatsoeuer .

B. C.

In his argumentes against the Superioritie of the Byshop of Rome , this is one . Seuenthly , the famous Councell of Chalcedon , gaue the Byshoppe of Constantinople , equall authoritie with the Byshoppe of Rome in all Ecclesiasticall affayres . In which wordes , is one vntrueth cunningly couched . For he calleth that heere , the decree of the Councell , which was by the ambition of Anatolius Byshoppe of Constantinople , effected in the absence of the Romane Legates . If Bell can prooue that this surreptitious Decree of the Easterne Byshoppes , was euer confirmed ; then were it some thing which he bringeth : But the Byshoppe of Rome his Legates withstood that their indirect proceeding , pronouncing it to be contrary to the Decrees of the Nicene Councell .

T. B.

Though it be the meere trueth , that the Romish fayth and doctrine this day taught , See and note well the 30. chapter of this Booke . For there , all now liuing Papists , are prooued flat Heretikes . beleeued , and violently with Fire & Faggot obtruded vpon many thousands of people , is the New religion ; yet doth that trueth so gall , pierce , and wound the Pope and his Iesuited Popelings , that they can not endure the noyse or sound thereof . For which respect , our Jesuite turning himselfe this way , that way , and euery way but to the trueth ; omitteth sixe truethes ( by me briefely touched in my Triall , but prooued at large in my Suruay , ) and beginneth to cauill , and scornefully to bicker with the seuenth ; thinking by meanes of confusion and disordered proceeding , to couer and hide the nakednesse and newnesse of rotten Poperie , and to dazell the eyes of his Readers , that they shall not behold and discerne the trueth . But it will in time preuaile , maugre the malice of the Pope , The maine point of the difficultie . of his Iesuited vassals , and of the greatest Diuell of Hell . Two thinges the Iesuite heere toucheth , in which the maine poynt and issue ( euen prora et puppis of the controuersie of the Popes falsely pretended Soueraigntie ) doth consist : Th' one , concerneth the Councell of Nice : th' other , the Councell of Chalcedon . For the exact examination of which difficulties , I put downe certaine Aphorismes , hoping ( by Gods holy assistaunce ) to hit the nayle on the head ; and to make the heartes of the Pope and his Popish crew , as heauie as any Lead .

Aphorisme first .

The most famous generall Councell of Nice , The Byshop of Rome is confyned . did confine and limit the iurisdiction of the Byshop of Rome , as well as of other Byshoppes euery where . Behold the proofe , and marke it well . First , the Nicene Councell in the first Canon , hath these expresse wordes . Conc . Nicen. can. 5. De his qui communione priuantur , seu ex clero , seu ex laico ordine , ab Episcopis per vnamquamque Prouinciam sententia regularis obtineat , vt hi qui abijciuntur , ab alijs non recipiantur : requiratur autem , ne pusillanimitate , aut contentione , aeut alio quolibet Episcopi vitio , videatur a congregatione seclusus : Vt hoc ergo decentius inquiratur , bene placuit , annis singulis , per vnamquamque Prouinciam bis in anno concilia celebrari ; vt communiter simul omnibus Episcopis congregatis Prouinciae , discutiantur huiusmodi quaestiones : et sic , qui suo peccauerunt Episcopo euidenter , excommunicati rationabiliter ab omnibus extimentur ; vsquequo , vel in communi , vel Episcopo placeat , humaniorem pro talibus ferre sententiam . Concilia vero celebrentur , vnum quidem ante quadragesimam Paschae , vt omni dissensione sublata , munus offeratur Deo purissimum : Secundum vero , circa tempus Autumni : Concerning those who are put from the Communion , whether they be of the Clericall or Laicall order , let the sentence of Byshoppes throughout euery Prouince giuen according to the Canon , be of force , that they who are reiected , be not receiued of others . Let examination be had , least any be secluded through pusillanimitie , or contention , or other fault of the Byshop . That this therefore may be duly examined , it hath pleased the Councell well , that yearely in euery Prouince , Councels should be kept twise in the yeare ; that when all the Byshops of the Prouince shall meete togeather in one place , then such questions may be duely examined : And so , they that haue offended their Byshop manifestly , may be iudged by all , to be excomunicated not without a cause ; vntill it please the Byshop of the place , or all in the Prouince , to shew them fauour . Let the Councels be kept , one before Lent ; that all dissention being taken away , a most pure Oblation may be presented vnto God : The second , about Autumne . Thus this holy and most famous Councell ; out of whose definition , two thinges are cleered : th' one , that the Byshops of the Prouince should end and determine all appeales ; No appeales to the Byshop of Rome . no mention at all made , or any regard had , of or to the Byshop of Rome : Th' other , that the auncient Canon ought to be kept ; which commaundeth , that none should receiue them to the Communion , who were excomunicated and condemned by others . Marke this well . So then , the Councell of Nice did curbe the Pope , and kept him vnder in his former state . And withall , the holy Councell prouided a very Christian remedie , The remedy against vniust excomunications . that none should be vniustly oppressed by his Byshoppe . Which remedie was this : viz. That hee who found himselfe grieued , might appeale from his Byshop ; yet to the Byshops of the Prouince , but to none else . Secondly , the same Councell ordayned in an other Canon , Can. 4. Firm●tas eorum quae gerantur per vnāquamque prouinciam , Metropolitano tribuatur Episcopo . that none should be created Byshoppes , but by the Byshoppes of their owne Prouince : as also , that the Metropolitane of the Prouince , ( not the Byshop of Rome ) should haue authoritie and power to confirme those , who were made Byshoppes within the Prouince . Thirdly , that the Byshoppe of Rome had no prerogatiue of power , but onely within his owne Diocesse , is constantly auouched by the sayd Councell , in the sixt Canon thereof : These are the wordes of the Councell , Can. 6. Ruffin . hist. libr. 1. cap. 6. as Ruffinus ( an auncient and learned Writer about 1200. yeares agoe , & so within eightie yeares of the time of the Nicene Councell ) hath interpreted the same . Et vt apud Alexandriam , et in Vrbe Romae vetusta consuetudo seruetur , vt vel ille Aegypti , vel hic suburbicariarum Ecclesiarum sollicitudinem gerat : And that in Alexandria and in the citie of Rome , the old custome be kept ; that the one haue the sollicitude of Egypt , the other of the Churches adioyning and about Rome . Thus writeth Ruffinus , shewing very plainely , that the Byshop of Alexandria had as great iurisdiction ( or rather more ) as the Byshop of Rome . Yea , Cusanus a popish Cardinall , Cusan . de concord . cath. lib. 2. c. 13. vnderstandeth the Canon after the same manner with Ruffinus . And it is confirmed by the fourth Canon of the same Councell , as Ruffinus citeth it : these are the wordes . Absque quo , ordinationem irritam esse voluerunt : Conc. Nicen. can ▪ 4. apud Ruffin . Without whose authoritie ( he meaneth the Metropolitane ) the Councell decreed the ordination to be voyde and of none effect . Nota valde 30. cap. ●uius operis . But this sacred Decree of a Councell so holy and so famous , the Pope this day contemneth , and challengeth the right of all Metropolitanes to himselfe . Fourthly the famous Councelles both of Constantinople and of Chalcedon , did make the Byshop of Constantinople equall with the Byshoppe of Rome , in all Ecclesiasticall affaires ; excepting onely the Primacie of honour ; Super in hoc ip●o cap. as we haue already seene . See , and note well the 30. Chapter of this present Booke .

Aphorisme second .

The Canons of the holy Nicene Councell , are but only twentie ; though the Pope and his Jesuites , would haue them to be foure-score . For first , onely twentie are this day extant , in the common Volumes of Councels . Secondly , no approoued Councell , did euer admit or receiue any more . Concil. Aphric . cap. 105. This is very cleere and euident , by the testimonie of the famous Affrican Councell ; as by and by ( God willing ) I shall vnfold . Thirdly , the famous Councels , of Constantinople , and Chalcedon , haue flatly decreed against the falsely pretended Primacie of the Byshoppe of Rome ; which Councels for all that , did in euery respect highly reuerence the Decrees and Canons of the Nicene Councell ▪ and consequently , the sayd Councels did not acknowledge any Canon of the Nicene Synode , which made for the pretended Primacie of the Byshoppe of Rome . But this Aphorisme shall be further prooued by an euident demonstration , in the Aphorismes immediatly following ; and therefore there is no need , now to stand longer about the same .

Aphorisme third .

The Councell of Sardica is not a legitimate and lawfull Synode , but a bastard and counterfeite conuenticle : I prooue it ; first , because S. Augustine doth acknowledge no Councell of Sardica , Aug. x Cr●scon . libr. 3. c. 34. saue one onely , which was Hereticall . Secondly , because Cardinall Cusanus ( who was a great Champion of the Romish Church ) is of the same opinion . De concor . cath. lib. 2. cap. 25. Thirdly , because the Councell of Sardica , is against the Councell of Nice ; concerning Appellations to the Pope . Can. 105. ad Caelest. vrbi● Romae episcopum . A.D. 425. Fourthly , because the Fathers of the famous Affricane Councell , in their Epistle to Caelestine then Byshop of Rome ; doe most constantly affirme with vniforme assent , that the Councell of Nice forbiddeth Appeales to the Church of Rome : these are their expresse wordes . Praefato itaque debitae salutationis officio , impendiò deprecamur ; vt deinceps ad vestras aures hinc venientes , non facilius admittatis , nec a nobis excommunicatos , in communionem vltra velitis excipere : Quia hoc etiam Niceno Concilio definitum , facilè aduertet venerabilitas tua . Nam etsi de inferioribus Clericis vel Laicis videtur ibi praecaueri , quanto magis hoc de Episcopis voluit obseruari ; ne in sua prouincia communione suspensi , a tua sanctitate , vel festinatò , vel praeproperè , vel indebitè videantur communioni restitui ? Presbyterorum quoque et sequentium clericorum improba refugia ( sicuti te dignum est ) repellat sanctitas tua ; quia et nulla patrum definitione hoc Ecclesiae derogatum est Aphricanae ; et decreta Nicaena siue inferioris gradus Clericos , siue ipsos Episcopos , suis Metropolitanis apertissimè commiserunt . Prudentissimè . N. iustissimèque prouiderunt , quaecumque negocia in suis locis vbi orta sunt , finienda ; nec vnicuique Prouinciae gratiam sancti spiritus defuturam , qua aequitas a Christi sacerdotibus et prudenter videatur , et constantissimè teneatur ; maximè , quia vnicuique concessum est , si iudicio offensus fuerit cognitorum , ad concilia suae Prouinciae , vel etiam vniuersale prouocare . Nisi forte quisquam est qui credat , vnicuilibet posse Deum nostrum examinis inspirare iustitiam , et innumerabilibus congregatis in concilium sacerdotibus denegare . Hic omnes Pontificij illoqueantur . Vide inferius 30. cap. vbi omnes Papistae planè probantur haeretici . Aut quomodo ipsum transmarinum iudicium ratum erit , ad quod testium necessariae personae , vel propter sexus , vel propter senectutis infirmitatem , vel multis alijs intercurrentibus impedimentis , adduci non poterunt ? Nam , vt aliqui , tanquam a tuae sanctitatis latere mittantur , nulla inuenimus patrum Synodo constitutum . Quia illud quod pridem per eundem Coepiscopum nostrum Faustinum , tanquam ex parte Niceni concilij ex inde transmisistis ; in verioribus concilijs quae accipiuntur Nicena , a sancto Cyrillo Coepiscopo nostro Alexandrinae Ecclesiae , et a venerabili Attico Constantinopolitano antistite ex authentico missis , quae etiam ante hoc per Innocentium Presbyterem et Marcellum subdiaconum , per quos ad nos ab eis directa sunt , venerabilis memoriae Bonifacio Episcopo praedecessori vestro a nobis transmissa sunt , in quibus tale aliquid non potuimus reperire . Therefore due salutation premised , wee heartily desire , that hencefoorth you doe not easily receiue those , that come from hence vnto your eares ; neither hereafter receiue into your communion , such as be excomunicated by vs : For this also is decreed by the Nicene Councell , as your reuerence will easily perceiue . For , although it seeme there to be decreed onely of the Lay people , or Clerkes of the inferiour order ; how much more doth the holy Councell intend it , of the Byshops themselues ? least such as be suspended in their owne Prouince from the Communion , should hastily , abruptly , or vnduely , be by you restored to the same . Let your holynes reiect the impious refuges of Priestes & other inferiour Clarkes , as it becommeth you ; because no Decree of the Fathers , doth spoyle the Aphrican Church of this libertie ; and the Decrees of the Nicene Councell , haue most plainely referred , Lo● , appeales must be to the Metropolitanes , not to the Pope . not onely Clarkes of inferiour degree , but also the Byshops them-selues to their Metropolitanes : For they haue most prudently , and most iustly prouided , that all businesses whatsoeuer , shall be there ended , where they began ; neither the grace of the holy spirit to be wanting to euery Prouince : by which equitie among Christes Priestes , may both prudently be foreseene , and most constantly obserued ; especially , because euery one hath freedome , if iudgement giuen offende him , Marke well : not one word of appeales to the Pope . to appeale either to a prouinciall or generall Councell : vnlesse perhappes any be of this minde , that God will inspire the iustice of examination to euery one at his pleasure , and deny the same to a multitude of Priestes assembled togeather in Councell . Or how shall iudgement beyonde the Sea be approoued , where meete and necessarie witnesses can not be present , either by reason of the sexe , or through the infirmitie of old age ; or by many other intercurring impedimentes ? For , that any should be sent from your Holynesse , These wordes wound the Pope to death . we finde it not defined by the Fathers , in any Synode at all : For , that which you lately sent by Faustinus our fellow-Byshop , as on the behalfe of the Nicene Councell ; in the true Councelles receiued from Nice , & sent authentically from S. Cyrill our fellow-Byshoppe of the Church of Alexandria , and from venerable Atticus the Prelate of Constantinople ; which also we sent formerly to Byshop Boniface of venerable memorie your predecessour , by Jnnocentius Priest , and Marcellus Subdeacon ; by whom they were directed from them to vs , we can not find any such thing . A.D. 425. Thus wrote these learned , auncient , and holy Fathers , to Celestinus the Byshop of the citie of Rome . Their narration and attestation ( though very long and plentifull ) I thought good to lay open to the Reader , in their expresse wordes at large : because they doe so liuely discouer Popysh forgerie , Iesuiticall treacherie in the best beseeming colours , and declare so euidently Poperie to be the New religion , as nothing can be more . Which most constant assertion , of so many , so auncient , so holy , so graue , so learned Byshoppes , whosoeuer shall prudently and duely ponder , Episcopi fuerunt . 217. that man doubtlesse can not but detest and abhorre Poperie , as a newly coyned Fayth and Religion . For first , these holy Fathers does not call Pope Celestine , The vniuersall Byshoppe , but simply and plainely , Vrbis Romae Episcopum ; The Byshop of the citie of Rome . Secondly , they tell him constantly , that hee may not receiue them , whom they doe excomunicate ; and they yeeld this reason : Because the Nicene Councell hath so defined it . Thirdly , they affirme resolutely , that the Nicene Councell committed both inferiour Clerkes and Byshoppes them-selues , to be censured and taxed by their Metropolitanes . Fourthly , they tell Celestine then Byshop of Rome , that the Nicene Fathers prouided most prudently and most iustly ; that Dissentions & all Controuersies whatsoeuer , should be decided & finished , where they began . Where I admonish the Reader , to obserue seriously this word ( Iustissimè , Marke well the word ( Iustissimè ) most iustly : ) for doubtlesse , if Iustice require to finish and determine causes , where they began : then doth the Pope vniustly , when he seeketh to draw the hearing thereof to the Court of Rome . Fiftly , when any one findeth himselfe iustly grieued , the Nicene Councell ( say they ) giueth him this freedome , Note the cause & maner of appealing . to appeale from his Byshoppe , to the Metropolitane ; and from the Metropolitane , vnto a generall Councell : but neuer a word , of appealing to the Pope . Sixtly , they tell the Pope roundly , that it is a meere folly to thinke , that God will better inspire him with the examination of Iustice , then a multitude of Priestes assembled for that end . Seuenthly , they tell their brother Celestine ( for so they tearme him , but not . Vniuersall Byshoppe , ) that if his proud and greedy desire were put in execution , many mischiefes would insue therevpon . Eightly , they constantly auouch with one consent ; that no Fathers did euer decree in any Synode , that the Pope should send any Deputie or Messenger to their Councels . This would be duely pondered , as a matter of great consequence : Marke well for Christs sake . For out of it doe follow two necessarie and ineuitable Corollaries . corollary 1 The first Corollarie is this : viz. That the Councell of Sardica , is a falsely pretended and counterfeite Synode ; as which hath decreed that in fauour of the Pope , which these Fathers of the Affrican Councell deny any Synode to haue done . corollary 2 The second Corollarie is this : viz. That neither the Councell of Nice , nor yet any other lawfull Synode , did euer decree transmarine Appeales to the Byshoppe of Rome : I say ( transmarine , ) because I willingly admit the Priestes and Byshoppes of Italy , to appeale vnto him , as to the chiefe Patriarch and Metropolitane of the citie of Rome ; but not as to the Vniuersall Byshop of the whole Christian world : For no such thing is decreed by any Synode , as these Fathers doe affirme .

Aphorisme fourth .

All that can be sayd for the Popes falsely pretended Primacie , is fetched and deriued from the authoritie of Man . I prooue it two wayes . First , because the Byshop of Rome to aduaunce himselfe aboue his breathren and fellow-Byshoppes , inuented ( by the helpe of his flattering Parasites ) a forged and counterfeit Donation of Constantine that famous Emperour . Which certes , hee would neuer haue done , if he could by the holy Scriptures haue exalted himselfe , Peruse the 10. Conclu● . and marke it well . or otherwise haue magnified his estate . Of which counterfeit Donation , I haue discoursed at large in the tenth Conclusion . Secondly , because whensoeuer his proud attempt , and falsely challenged Primacie was withstood , he neuer alleadged holy Writte for the proofe thereof ( for that he knew he could not so preuaile , ) but falsified the Canons of Nicene Councell , thinking so in time , to attaine his heartes desire ; which in these last & worst dayes , came so to passe in deed . But the famous Councelles of Constantinople and Chalcedon , made no reckoning of such falsifications and proud attempts . And the Fathers of the Affrican Synode , albeit for a time they answered very modestly ; that they could find no such prerogatiue in the Nicene Canons , and yet were content to expect true Copies from the East ; and in the interim for charitie sake , to admit Appellations to Rome ; Epist. ad Bonifac. cap. 101. Fumosum typhum seculi . did for all that in the end , come roundly vpon the Pope , and told him flatly ; that no Synode had so decreed , and that they could no longer endure such smoakie statelinesse , and so foorth : as in the third and second Aphorisme , is alreadie prooued in the 30. Chapter of this Booke , all now lyuing Papistes are prooued flat Heretiques .

Aphorisme fift .

The reasons which the Pope and his Pope-lings vse , to prooue that the Nicene Councell made more Canons , in which the Popes falsely pretended Primacie is stablished ; albeit they be with Papistes reputed as inuincible Bulworkes , will for all that , after due and full examination thereof , be found as strong as a Copwebbe , and as heauie as a Feather . obiection 1 They say first , that Isidore being requested by 80. Byshoppes , to gather the Nicene Canons togeather , Prefat. Isidor . Conc. to . 1. found out many more ; euen fourescore in all . But I answere ; first , that the varietie found in Isidore , in the Epistle of the Byshoppes of Aegypt to Pope Marcus , and in the answere of Marcus to them ; doe euidently conuince the same writinges to be false , forged , and counterfeit . Jsidorus telleth vs forsooth , that they are more ; but how many , he knoweth not . Mary hee addeth withall ; that by the Decrees of Pope Julius , they must be Seauentie . Athanasius , and the rest of the Byshoppes of Egipt , affirme constantly to Pope Marcus , that the Councell of Nice had foure-score Canons . Yet Pope Marcus in his rescript to the said Byshops , clippeth off Tenne from that number . Now , what Horse would not breake his Halter , to come to this pleasant harmonie ? Secondly , that the very wordes of the Preface fathered vpon Jsidorus , doe prooue it to be forged and counterfeit : Prefat. Isido . in fine . for there I finde mention made of the generall Councell of Constantinople , which was holden in the time of the Emperour Constantine and Pope Agatho , against Macarius , Stephanus , and other Byshoppes . But so it is , A.D. 678. that the said Councell was celebrated sixe hundred , seuentie , and eight yeares after Christ True it is likewise , that Isidorus died in the yeare 637. after Christ : 637. and consequently true it must be thirdly , that Jsidorus was dead , The Popes forgeries can make dead men to liue . at the least 40. yeares before that generall Councell ; and so he could not possibly tell those foure-score Byshoppes of it ; vnlesse perhappes he rose againe after he was dead . To which I must needes adde , that though Jsidorus be feigned in that Preface , to haue interlaced all the decretall Epistles of the Byshops of Rome , which he could any where find : viz. of Clemens , Anacletus , Euaristus , and the rest , vnto Pope Siluester ; yea , vnto Pope Gregorie the great : yet doth not Isidores authoritie ( though he were an holy Byshop ) winne or bring any credite to the same Epistles . And why I pray you ? Because forsooth , it is a bastard and counterfeit Preface , begotten in the Popes forge of falsifications ; The Popes Decretall Epistles are forged . euen like to Constantines Donation , and many other Popish coozening trickes : as is already prooued .

obiection 2 They say secondly , that Athanasius and other Bishops of Egypt , did send to Pope Marcus , for the true Copies of the Nicene Canons ; Recript . Marci . to . 1. concil . as also that the same Pope sent 70. Canons Nicene , to the sayd Byshoppes of Egypt , But I answere ; first , that though Pope Marcus affirmed them to be onely seauentie , yet did Athanasius and the other holy so supposed Byshoppes , constantly auouch them to be foure-score . Secondly , that though the Byshoppes of Rome boast and babble much of their Prerogatiues and extraordinarie Graces , yet can small credite be giuen vnto them ; seeing they haue made away ( by their owne confessions ) no lesse then 50. Canons of the holy Nicene Councell , Thirdly , They were 70. say they , and now but twentie . that the forgerie is discouered , both by the writinges of Marcus , and of Athanasius : for , Athanasius and the Byshoppes of Egypt , sent not to Pope Marcus for the Copies , vntill the Arrians had burnt them at Alexandria . Yet so it is , that they were burnt in the time of Constantine the Emperour , as it doth and may appeare to euery indifferent reader , by the complaint of Athanasius , Epist. ad Ortho. in perseq . Hierony . in Chron. A.D. 335. et 342. when he was driuen from Alexandria into exile . And true it is likewise , that Pope Marcus was dead in the time of Constantine , many yeares before the Copies were burnt at Alexandria . And consequently , true it is thirdly ; that both the rescript of Pope Marcus , and the Epistle of Athanasius , with the other Fathers of Egypt , are like to the forged Donation of Constantine ; viz. false and counterfeit .

obiection 3 They say thirdly , that the Popes Supremacie is prooued by the Appeales of many Fathers ; viz. of Athanasius of Alexandria , Paul of Constantinople , Asclepas of Gaza , Marc●llus of Ancyra , Hist. trip . lib. 4. cap. 15. Soc● . lib. 2. cap. 15. Soz. lib. 3. cap. 8. Lucina of Adrianople , and of many others ; who all being dryuen out of their Churches by the Arians , were restored by Pope Julius to the same . But I answere , that the Dignitie and Prerogatiue of the Sea of Rome in restoring them , was onely of credite and honour , not of power and iurisdiction . This is alreadie prooued so soundly and plentifully , as more can not be wished . Peruse the first , second , and third Aphorismes , and marke them well : Marke wel the Aphorismes , & forget them not . Which being truely performed , all that possibly can be said for Appeales to the Church of Rome , will be as light as a Feather , and passe away as Smoake from the fire . The iurisdiction , force , efficacie , and power of hearing , restoring , and iudging the causes of the Appellantes ; rested wholly in the Councell , then at Rome assembled . Athanas. Apolog. 2. This both Athanasius , and Iulius himselfe , doe plainely testifie . Athanasius discoursing thereof , doth most manifestly ascribe it to the Councell . Julius , when the Arrians reprooued him for ouerth warting that which they had done in their Councell , answered roundly : that the doinges in one Councell , may lawfully be sifted , examined , and discussed in an other : that themselues had offered to haue the cause debated so in iust iudgement , and for that ende had requested a Councell to be called : Iul. in Ep. ad Episcop. Antioch . congregatos ▪ et apud Athanas. apolog. 2. that Athanasius and the rest , appeared at the Councell , and that they who should also haue appeared , made default : and that therevpon the Councell finding their iniquitie , relieued the parties wrongfully oppressed . In briefe , that whatsoeuer hee dealt or wrote therein , hee did it not on his owne head ; but on the Councels iudgement and consent : For , these are the expresse wordes of Julius : Tom. 1. Concil. P. 391. Visum est nobis , ac vniuerso Conci●●● : It seemed good to vs , and to the whole Councell . So then , it was not the Pope , but the Councell , that heard and determined the causes of Byshoppes . Such power of iurisdiction neither did Julius claime , neither did Athanasius giue it him . To which I adde ; that whatsoeuer Julius and the Councell did , was by vertue and power deriued from the Nicene Canons : Soz. lib. 3. cap. 8. So doth Sozomenus write , on the behalfe of Athanasius and the rest . I adde likewise , that this Epistle of Iulius ( as it is in the first Tome of Councels ) is a bastard impe , and a plaine counterfeit . The legitimate Epistle is truely set downe , in the workes of Athanasius .

obiection 4 They say fourthly , that the Canons of the Nicene Councell , commaund that no Decrees of Councels be of force , without the consent of the Byshoppe of Rome . But I answere : first , Socr. lib. 2. cap. 17. Sozom. li● 3. cap. 10. that Socrates and Sozomenus haue no other ground , wherevpon to build that their Narration ; but the bare testimonie of Pope Julius himselfe , in that Epistle which he wrote to the Arrians : which Epistle is a counterfeite ; as I haue alreadie prooued . Secondly , Conc. Nic. can . 5. that the Commandement of the Nicene Councell was , that Councels should be kept yearely twise in euery Prouince . But doubtlesse , it were ridiculous to say or thinke , that the Pope must be called twise euery yeare , into euery Prouince in the Christian world . Nay , it is a thing impossible to be done .

obiection 5 They say fiftly , that Flauianus Arch-byshop of Constantinople , appealed to Pope Leo , from the Councell of Ephesus , deposing him vniustly . And that Theodorete Byshoppe of Cyrus did likewise appeale to the same Leo , being vniustly vexed by the same Synode . But I answere ; first , that Flauianus indeede appealed from the Councell of Ephesus ; yet not to Pope Leo , but to a greater and a more lawfull Councell . Secondly , that Theodoretes cause was iudged & determined by the same Councell of Chalcedon . The former is prooued , by Leos owne Epistle to the Emperour Augustus : in which Epistle he complayneth to the Emperour , Leo ad Theodos . August . Epist. 23. of the fewnes and oppression of the Byshoppes assembled at the second prophane Synode in Ephesus ; and withall , humbly beseecheth the Emperour , that seeing Plauianus had appealed , it would please his Maiestie to haue a Councell kept in Italy : The Emperour calleth all Councels . These are the expresse wordes of Leo himselfe . Omnes partium nostrarum Ecclesiae , omnes mansuetudini vestrae cum gemitibus et lachrymis supplicant sacerdotes ; vt quia et nostri fideliter reclamarunt , No● qui conuenimus Episcopi ex diuersis Prouincijs in Sedensia Isauriae ▪ ad mandatum pietatis pientissimi regis nostri Constantii , haec colloquuti sumus iuxta regiam voluntatem . Epiphan. haer. ●3 . pag. 259 , et eisdem libellum appellationis Flauianus Episcopus dedit , generalem Synodum iubeatis intra Italiam celebrari ; quae omnes offensiones ita aut repellat , aut mitiget , ne aliquid vltra sit vel in side dubium , vel in charitate diuisum : All the Churches with vs , all Priestes with sighes and teares beseech your clemencie ; that seeing such as are ours , haue faythfully disclaymed , and Flauianus Byshoppe hath appealed , you would commaund a generall Councell to be called and kept within Italy ; that so all contentions and offences may either be taken away , or at the least so mittigated , that hence-foorth nothing be either doubtfull in fayth , or deuided in charitie . Loe , the Emperour , not the Pope called Councelles euen within Jtaly ; and that for more then 450. yeares after Christ . A.D. 456.

obiection 6 They say sixtly , that the Fathers of the Nic●ne Councell sent their Epistle to Pope Siluester , beseeching him to confirme and ratifie with his consent , the thinges which they at Nice had ordayned . To which I answere : first , that the Epistle is forged and a plaine counterfeite ; as which is flatly against sundry Canons of the same Councell , as is already prooued . Againe , because there were 318. Byshoppes at the Councell , and yet onely two ( Osius of Corduba in Spaine , and Macarius of Constantinople , with Victor and Vincentius Priests of the citie of Rome , ) were the authors of that Epistle ; as the tenor thereof doth specifie . Thirdly , Alexander was Byshop of Constantinople , not Macarius . Nicephorus , lib. 8 ▪ cap. 7. Genebr . lib. 3. pag. 563. Niceph. lib ▪ 8. cap. 15. Cassiodor . hist. ●rip . lib. 2. cap. 4. because Macarius was not then the Byshoppe of Constantinople , but Alexander : so writeth Nicephorus , a famous Historiographer , and a great friend of the Pope and Church of Rome : Yea , Genebrarde the Popes owne deare vassall , doth plainely confesse the same . Fourthly , because that famous Citie had not then , the name of Constantinople , but was called Bizantium : so witnesseth the same Nicephorus , in these expresse wordes . Idem postea Alexandro Episcopo Constantinopolitano accidisse dicunt : vix dum post Synodum Constantinus Byzantium venerat : The like Miracle did Alexander Byshoppe of Constantinople , when the Emperour Constantinus was scarce come from the Councell to Byzantium . The former Miracle , of which Nicephorus speaketh , was wrought by Spiridion a verie simple Byshoppe ; but an holy man . The latter , by Alexander of Constantinople , then called Byzantium : Two myracles were done by Spiridion & Alexander . either of which twaine , conuerted a great learned Philosopher , to the fayth of Christ Iesus miraculously . Fiftly , because the said Epistle seemeth to be made by some franticke or fond fellow . But how doe I prooue it ? Forsooth , because it desireth the Pope , to call togeather all the Byshoppes of his citie of Rome : all which , could but be his owne sweete selfe , seeing there was but at once one Byshoppe of one Citie . Sixtly , because Julius , not Syluester , was then Bishoppe of Rome : This to be so , Cassiodorus doth plainely testifie in these wordes . Hist. trip . lib. 2. cap. 1. A.D. 327. Communicabant igitur Nicaeno concilio , ex Apostolicis quidem sedibus Macarius Hierosolymitamos , Eustathius iam praesidens Antiochenae apud Orontem , et Alexander Alexandriae , quae est apud stagnum Marinum : Iulius ante Romanus Episcopus propter senectutem defuit , erantque pro eo praesentes Vitus et Vincentius Presbyteri eiusdem Ecclesiae : There came therefore to the Councell of Nice from the Apostolicall seas Macarius of Hierusalem , Eustathius of Antioch President , and Alexander of Alexandria : but Julius the Byshoppe of Rome was absent , by reason of his old yeares ; and Vitus and Vincentius Priestes of the same Church , Nicephor . hist. l●b. 8. cap. 14. were there in his roome . Nicephorus is consonant to Cassiodorus , in these expresse words : ●taque Imperator , malum id ad summum excrescere cernens , decentatissimam illam in Bithynia Nicaenam Synodum promulgat ; et literis locorum omnium Episcopos ad constitutam diem eò euocat : Sequitur , Hierosolymis Episcopatum gessit Macarius ; Romae , Iulius ; Constantinopoli , Alexander : et Romanus antistes propter aetatem decrepitam , Constantinopolitanus vero , propter multam imbecillitatem in sedibus suis remansere : Sed eorum nomine bini Presbyteri missi sunt ; Marke well : Julius , not Syluester , was Byshop of Rome in time of the Nicene Councell . a Iulio quidem , Vitus et Vincentius ; ab Alexandro autem duo alij , et vita et eruditione plurimum excellentes : Therefore the Emperour perceiuing that the euill did grow to an head , did proclaime the most famous Nicene Synode in Bithynia ; and by his Letters , did call the Byshoppes euery where , to come thither at the day by him appoynted : Macarius was then Byshoppe at Hierusalem ; Iulius at Rome , Alexander at Constanti●ople : The Byshoppe of Rome by reason of his old age , and the Byshoppe of Constantinople by reason of infirmitie , did stay at home in their owne Seas : But in their names , two Priestes were sent from either of them : Vitus and Vincentius , from Julius : and from Alexander other two , very excellent both in learning and conuersation . Sozomenus iumpeth with Nicephorus : yea , Soz. lib. 1. cap 17. so doe also P●atina in Agathone , and Beda in his Chronologie ; as Genebrardus the Popes deare darling freely graunteth . Where I wish the Reader to obserue seriously with mee , Apud Genebr . lib. 3. p. 561. that the Councell of Nice was holden in Bithynia , in the twenteth yeare of the raigne of Constantine the great , in the thirteenth yeare after his comming to Byzantium ; Nicephor . lib. 8. cap. 26. Socrates . lib. 1. cap. 16 ▪ Geneb . p. 561. and that it continued three yeares , and something more . This Obseruation is profitable to the Reader , for diuers good respectes . Seuenthly , because if this Epistle were admitted for good , yet would it nothing helpe the Pope or his Iesu tea Popelinges : the reason is at hand ; because it requires not the Pope alone , but togeather withall , the Byshoppes in his Citie , or ( if ye will ) in Jtaly , to confirme the decrees thereof : So then , this helpeth not to discharge Poperie of the New religion .

obiection 7 They say seauenthly , that the Church of Rome in the Decrees of the Nicene Councell , had not her preheminence and power limitted , but was followed as a paterne in aduancing others : for ( as Pope Nicolas sayth ) the Nicene Councell durst not make any Decree of that Church , as knowing that nothing could be giuen her aboue her desert . But I answere first ; that seeing that Example is allowed therein , and made a patterne of the rest , it followeth by an ineuitable consequence , that the Councell did thereby decree , that the Byshoppe of Rome should keepe himselfe within those limits : For he must perforce confesse , that as the Byshoppe of Alexandria had but the preheminence of all thereabout : euen no more had the Byshoppe of Rome . This is confirmed , because it followeth immediately in the same Canon ; likewise also in Antioch , and in other Prouinces , Nic. concil . Can. 6. let the Churches enioy their Priuiledges and Prerogatiues . For , the wordes of the Councell being grounded vpon the custome of the Byshoppe of Rome , that as he had had preheminence of all the Byshoppes about him ; so Alexandria and Antioch , should haue of all about them ; and likewise other Churches each in their owne Prouinces ; doe euidently conuince ( marke well my wordes , ) that the Pope neither had formerly preheminence of all through the world , neither this day ought to haue the same . The old custome is it , Antiqua consuetudo seruetur . that the holy Councell doth respect , not any prerogatiue of the Church of Rome . Secondly , because both Ruffinus and Cardinall Cusanus ( as I haue already prooued ) doe confirme this mine exposition . Thirdly , because the wordes next following in the selfe-same Canon , Con. Nicen. can. 6. The Popes falsly pretended primacie , is quite ouerthrowne . doe vtterly ouerthrow , and as it were cut the throate of the Popes falsely pretended Primacie : These are the wordes . Illud autem generaliter clarum est , quod si quis praeter sententiam Metropolitani fuerit factus Episcopus , hunc magna definiuit Episcopum esse non oportere : But that is generally cleare , that if any be made Byshoppe without the consent or iudgement of the Metropolitane , the famous Synode hath decreed , that such a one ought not to be a Byshoppe . Now sir Jesuite , if this be true , as it is most true , ( for all the Christian world doth and must obey the Decrees of the holy and famous Councell of Nice , ) then doubtlesse your Popes pretended Supremacie lieth in the dust , & is by vertue thereof , troden vnder foote : For , he challengeth a prerogatiue ouer all christian Nations , to make Bishops euery where at his owne good pleasure ; as also to discarde & displace them , whosoeuer are made without his consent . Conc. Nicen. can . 7. Habet . dist ▪ 65. cap. quoniam mos. Fourthly , because the next Canon hath no regard of the Church of Rome , or of any prerogatiue of the Byshop thereof : these are the words . Quia consuetudo obtinuit et antiqua traditio , vt Aeliae Episcopus honoretur , habeat honoris consequentiam , salua Metrop●lis propria dignitate : Because Custome and old Tradition , hath obtayned , that the Byshoppe of Jerusalem or Elia be honoured , let him consequently haue honour , the proper dignitie of the Metropolitane citie euer being safe . Out of these wordes , I obserue first , that the preheminence and honour of particular Churches dependeth of an auncient Custome , and not of any Supreame power or Prerogatiue of the Church of Rome . Secondly , Euery Byshop hath his proper dignitie . that the Canon plainely teacheth vs , that euery Metropolitane Byshoppe hath a proper Dignitie ; and consequently , that such Dignitie resteth not in the Pope , or Byshop of Rome . Thirdly , because the Fathers of the famous Councell of Chalcedon , haue ( as is already prooued ) graunted equal Priuiledges to the Bishop of Constantinople , with the Byshop of Rome , in all Ecclesiasticall affaires .

To which I adde first , Addition first . that the Councell of Chalcedon decreed nothing , saue that onely which the three first and most famous Councels of Nice , Constantinople , and Ephesus , decreed before them . This to be so , Petrus the Metropolitane of Corinthus , Athanasius , Alexander , and many other Byshoppes , in their ioynt-Epistle to the Emperour Leo , constantly affirme in these expresse wordes . Epi. ad Leonem imperat . To. 2. concil . P. 270. Vnde verò dignata est nobis scribere vestra transquillitas , et apertè iussit nostram manifestare sententiam , haec , pietatis vestrae potentiae declaramus ; quia ea quae a Chalcedonensi sancto et vniuersali concilio definita sunt , tanquam sanctis Synodis praecedentibus consona et in nullo contraria , aut sanctorum trecentorum decem et octo patrum Niceno concilio , aut Constantinopolitano 150. aut Ephesio sub beatae memoriae Cyrillo celebrato , omnibus sententijs manere immutilata decreuimus : Whereas your tranquilitie hath vouchsafed to write vnto vs , and withall hath commaunded vs plainely , to declare our sentence ; this we signifie to the power of your pietie ; that those thinges which the holy and vniuersall Councell of Chalcedon hath defined , as consonant and no way contrarie to the holy precedent Synodes ; either to the Nicene Councell of the 318. holy Fathers , or to the Councell of Constantinople of 150. holy Fathers , or to the Councell of Ephesus celebrated vnder Cyrill of blessed memorie , we haue decreed the same with all our sentences , so to continue without maime or diminution .

I adde secondly , that Gregorie the great ( who was Byshoppe of Rome himselfe , Addition . 2. and a good man in deed ) did admit the foure first generall Councels , of Nice , Constantinople , Ephesus , and Ch●lcedon ; and did reuerence the same , as the foure Gospels . Gratian. dist ▪ 15. cap. sicut . These are his expresse wordes , as Gratianus hath related the same in the Popes owne Decrees . Sicut sancti Euangelij quatuor libros , sic quatuor Concilia suscipere et venerarie me fateor : Nicenum scilicet , in quo peruersum Arij dogma destruitur . Constantinopolitanum quoque in quo Eunomij et Macedonij error conuincitur . Ephesinum etiam primum , in quo Nestorij impietas iudicatur . Chalcedonense vero , in quo Euticetis et Dioscori prauitas est reprobata . Haec , tota deuotione amplector , integerrima approbatione custodio : As I professe my selfe to receiue and reuerence the foure Books of the holy Gospell ; so also the foure Councels in like maner : to weete , the Councell of Nice ; in which the peruerse opinion of Arius is confounded : the Councell of Constantinople also ; in which the errour of Eunomius and Macedonius is conuinced : the Councell of Eph●sus also the first ; in which the impietie of Nestorius was censured : the Councell of Chalcedon in like maner ; in which Eutiches & Dioscorus were condemned : These Councels I imbrace with great deuotion , and keepe them with most holy approbation .

obiection 8 They say eightly , that Pope Cornelius was Byshoppe of the Catholike Church of the whole world ; not of the Citie of Rome onely : and they prooue it by these words of Cornelius , in his Epistle to S. Cyprian . Corn. ad Cyprian . To. 1. concil . pag. 226. Ep. 11. apud Cyprian . Nec ignoramus vnum D●um esse , et vnum Christum esse Dominum quem confessj sumus , vnum spiritum sanctum , vnum Episcopum in Catholica Eccesia esse debere : We are not ignorant , that there is one God , one Christ , one holy Ghost : and that there ought to be one Byshop in the Catholike Church . But I answere , that Cornelius meaneth the Catholike Church of the citie of Rome , calling it rightly the Catholike Church ; The Church of Rome how it is Catholike . yet not as it signifieth Vniuersall , but as it connotateth a Church constantly holding the Catholike Fayth . I prooue it , because Cornelius himselfe ( in whose Epistle that is written ) sayth in an other Epistle directed to Fabius , Com. Epist. ad Fabium habetur To 1. concil . pag. 222 ▪ circa med. where he entreateth of the same matter ; that there ought to be one Byshoppe in that Catholike Church , wherein there are ●ixe and fourtie Elders , and seauen Deacons , with seauen Sub-deacons , so foorth : These are the expresse wordes . Ita igitur lepidum Euangelij patronum Nouatum omnino prae●erij● , scilicet vnum solum Episcopum oportere esse in hac Eccesia catholica : Note well the 30. chapter following . in qua tamen non ignorabat ( quomodo enim poterat ? ) Presbyteros esse quadraginta sex , Diaconos septem , Subdiaconos septem , Acolythos quadraginta duos , Exorcistas et Lectores vnacum ostiarijs quinquaginta duos ; viduas , et alios morbo atque egestate afflictatos , mille et quingentos : quos omnes Domini gratia et benignitas abunde sustentat : Hee therefore omitted altogeather this pleasant defender of the Gospell Nouatus , because there ought but to be one onely Byshop in this Catholike Church : in which for all that , Marke the wordes , ( in this . ) he was not ignoraunt ( for how could that be ? ) that there was fourtie sixe Elders or Priestes , seauen Deacons , seauen Subdeacons , fourtie two Acolythes , Exorcistes and Readers togeather with Sextenes , fiftie two ; Widowes and others needie and sicke persons , a thousand and fiue hundred : All which , the grace and liberalitie of our Lord doth aboundantly relieue . And towards the beginning of the Epistle , I find these words , as Eusebius relateth them . Euseb. hist. lib. 6. cap. 33. et To. 1. concil . p. 221. ex Ruffino . Epistolae quidem Cornelij Episcopi Romani scriptae ad Fabium Episcopum ecclesiae Antiochenae , ad nos peruenerunt ; quae tum acta concilij Romae habiti , ab omnibus in Italia , in Africa , inque alijs in locis de eo errore decreta erant , euidenter declarant : The Epistles of Cornelius Byshoppe of Rome , written to Fabius Byshoppe of Antioch , came to our handes ; which did euidently declare the thinges which were then decreed touching that errour , in a Councell then holden at Rome of all the Byshoppes in Jtaly , Africa , and other places . This was the case : the Church being troubled at that time , with the Schismes and Heresies of Nouatus ; the Nouatians refused the communion of the Catholikes , & therevpon ordayned new Byshops for their Schismaticall conuenticles : whereby it came to passe , that in one Citie , there were two Byshoppes at once ; a Catholike , and an Heretike . In Rome , Habetur To. 1. conc . p. 222. inter decreta Cornelij . Cornelius and Nouatianus : in Carthage , Cyprian and Fortunatus . Nouatus being very desirous to be a Byshoppe , ioyned to himselfe two desperate companions ; and by that meanes , three Byshoppes : who were very rude and simple men . These Byshoppes hee deceiued with faire speaches , promises , and coozening trickes . Hee told them constantly , that they must goe to Rome with all speed ; that by their sentence and iudgement , all controuersies might be decided and fully ended . The Byshops giuing credite to the report , by reason of their simplicitie ; came to Rome with all conuenient speede . Nouatus , with a companie of odde companions like vnvnto himselfe , found meanes to get them into an odde corner , prepared for that end and purpose : where , so soone as the Byshoppes were made merry with Wine and delicate cheere , Episcopi temulenti , et exaturati erant . hee violently compelled them to make him Byshoppe , by a vaine and imaginarie imposition of handes : Which being effected , hee challenged the Byshopricke of Rome ioyntly with Cornelius . Cornelius being lawfully possessed thereof , and relying vpon the Decree of the Nicene Councell in that behalfe , affirmed constantly , Conc. Nicen. can. 8. contra Nouatians . that there could be but one Byshoppe in that Catholike Church ( of Rome . ) The Catholikes therefore communicating in fayth and Christian loue with Cornelius , tearmed him the Byshoppe of the Catholike Church .

obiection 9 They say ninthly , out of S. Cyprian , that all Heresies and Schismes , haue sprong out of this onely fountaine , and no other : Cypr. Ep. 55. ad Cornel. viz. that one Priest for the time in the Church , and one Iudge for the time in stead of Christ , is not regarded : To whom , if the whole brotherhoode would be obedient , according to Gods ordinaunce ; no man would make any thing adoe , against the companie of Gods Priestes . Where , by one Priest , he meaneth one Byshoppe ; and by one Byshoppe , Cornelius the Pope ; to whom hee writeth those thinges : and consequently , he argueth the Pope to be the Byshoppe of the whole Church ; and one Iudge for the time , in Christes stead . But I answere ; first , that this in effect is the same , Note well the tenth Obiection , in the end thereof . with the former of Cornelius : and consequently , it ought to admit the same answere : For , he speaketh it vpon occasion of iniurie , which the Nouatians offered himselfe in Carthage : for , the Nouatians there , had ordeyned a new Byshoppe against him ; as their fellowes did in Rome , against the good Byshoppe Cornelius . Secondly , Notetur Genebr . lib. 3. in Chron. p. 528. because the wordes both precedent and subsequent , doe clearely insinuate , that he meaneth it of all Catholike Byshoppes , each in his owne charge ; yea , that he applyeth it to himselfe , not to Cornelius . Thirdly , because he speaketh of a Byshoppe , who hath been approoued in the Byshopricke foure yeares : Which circumstaunce , can by no meanes agree to Cornelius , Genebr . vbi supra , p. 527. seeing he was not three yeares Byshoppe there . Fourthly , because he writeth the same to an other , expressely of himselfe . Thence ( sayth hee ) haue Heresies and Schismes sproung , and yet do spring ; because the Byshop which is one and ruleth the Church , Cyprian . ad Florent . Ep. 69 is despised by the proud presumption of certaine men .

obiection 10 They say tenthly , that S. Ambrose calleth Damasus the Ruler of the Catholike Church . Ambrose . in . 1. Tim. 3. But I answere ; first , that those Commentaries are falsely fathered vpon S. Ambrose , that holy and famous Byshoppe of Millan . The Diuines of Louan haue well obserued , Prefat. in lib. excus . Antuarp . a Plant. and freely testified the same . Secondly , that these wordes ( Cuius hodie rector est Damasus ) can inferre or conclude no more ; saue this onely , that Damasus was ( not the Ruler , but ) a Ruler of the Church . Damasus might rightly be called a Ruler of the Church , in that he was Byshoppe of the Church of Rome , though not the Ruler of the Vniuersall Church . The word ( Rector ) may fitly be englished a Ruler , Rector must be a Ruler , not the Ruler . but not , the Ruler . Thirdly , that these wordes ( at this day ) haue a semblance and relation to the dayes of Timothee : viz that as Timothee did gouerne the Church in S. Pauls time , so was Damasus in his time Ruler of the same : So then , this is the true sense and meaning thereof ; to weete , that as Timothee was placed at Ephesus to set that Church in order , and to rule it ; not to rule the whole : so was Damasus appoynted to rule the Church of Rome ; but not all other Churches in the world . Cyprian de vnit . Eccles. prope initium . pag. 297. nota comment . ibid. p. 306. For ( as S. Cyprian truely sayth ) Episcopatus vnus est , cuius in solidum a singulis pars tenetur : There is one Byshopricke , part whereof euery Byshoppe holdeth wholly , in solidum . This word ( in solidum , ) must be well marked and faythfully remembred : For doubtlesse , if there be but one onely Byshopricke , whereof euery Byshoppe hath one part wholly to himselfe ; it followeth by a necessarie & an ineuitable illation , This reason can neuer be truly answered . that there can be , but one onely part thereof remaine to the Byshoppe of Rome : For , he can not possibly haue that whole , of which euery other Byshoppe hath a part wholly . Let this be well marked , and neuer forgotten : For if these Aphorismes , and the Conclusions aforegoing , be seriously pondered , & throughly vnderstood : all that the Iesuite heere sayth , or possibly can be said by the Jesuiticall seditious crew , will soone appeare very childish and of no force at all . Howbeit , for the better helpe of the simple Reader , I will answere in particular to all such poyntes , as shall but seeme to haue any colour of the trueth . Proceede therefore sir Fryer , and plead couragiously for the Pope .

B. C.

If Bell can prooue , that this surreptitious Decree of the Easterne Byshoppes was euer confirmed , then were it something which he bringeth : They spake more boldly then wisely . But the Byshoppe of Rome his Legates withstood that their indirect proceeding , pronouncing it to be contrary to the Decrees of the Nicene Councell . And Lucentius in particular spake confidently , saying ; That the Apostolicke Sea ought not to be abased in their presence . And Pope Leo himselfe did bitterly inueigh against Anatolius , for this his presumption , and going against the Nicene Canons .

T. B.

I answere ; first , that the Popes ( Sozimus , Bonifacius , and Celestinus ) falsified and vrged the Canons of the Nicene Councell , for the falsely pretended Primacie of the Church and Byshoppe of Rome . But the holy , learned , and famous Byshoppes of the Aphrican Councell ( whereof S. Austin that rare light of the Christian world was one , ) did roundly controll that their forgerie and naughtie dealing ; calling it Fumosum typhum seculi , the smoakie statelinesse of the world . Fumosum typhum seculi . This is already prooued very copiously , in all the precedent Aphorismes ; especially in the third and fourth . Secondly , that no maruell it is , if the Popes Messengers ( to the vttermost of their power ) pleaded ridiculously for their owne gaine : For so did Demetrius the Siluer-smith for the like end , plead for the Temple of the Goddesse Diana . Act. 19. vers. 24 27. Yea , so pleaded Pope Boniface the eight , about three hundred yeares agoe , against Philippe the faire , A.D. 1294. then King of France . The Pope challenging Superroyall power , would needes excomunicate Philippe the French King ; but there was neuer excomunication which cost Pope so deare , as that did him : for his Messengers were committed prisoners , Loe , the whole Clergie with the King condemned the Pope . his Bulles burnt ; and Boniface himselfe being taken by Naueret Chauncellour of France , presently after , dyed for very sorrow : Wherein King Philippe did nothing , but by the Councell and consent of the whole Clergie of France . So Bennet the 13. otherwise called Petrus de Luna , interdicted Charles the sixt and his Realme : but the King sitting in his Throne of Iustice , in the Parliament or high Court of Paris the 21. of May , A.D. 1408. 1408. gaue sentence openly , that the Bull should be rent in peeces , and that Gonsalue and Conseleux the bearers thereof , should be set vpon a Pillorie , and publikely notified and traduced in the Pulpit : Which Decree was accordingly put in execution in the moneth of August , with the greatest scorne that could be deuised ; the two Messengers hauing this inscription vpon their Miters : Lib. 3. c 17. fol. 182. These men are disloyall to the Church , and to the King . These wordes are put downe by the French Papistes , in their Booke called ; The Jesuites Catechisme ; translated into English by the Secular Priestes . Thirdly , that Pope Leo is a partie , and so can not be a competent Witnesse in his owne cause : For , as one of your owne Popes truely said ; 4. Personae ; accusator , reus , testes , index . in euery triall , there must be foure distinct persons ; the accuser , the accused , the witnesses , and the Iudge . Fourthly , that the holy , wise , and graue Fathers of that famous Councell ( which S. Gregorie reuerenced , as one of the foure Gospelles , ) laughed the Popes Messengers to scorne , and concluded with all their seuerall subscriptions against the Pope : yea , they protested publikely and zealously , that no Byshoppe was compelled to any thing , but that they all decreed as they beleeued . These are the expresse wordes of the Holy Synode : Conc. Chalced. Act. 16. pag. 211. col. 1. Gloriosissimj Iudices dixerunt . Hj , quj relecto tomo subscripserunt Asianj et Pontj sanctiss . Epispopj , dicant , si voluntate propria , vel imposita sibj aliqua necessitate coactj subscripserunt : Let the most holy Byshops of Asia and Pontus , which haue subscribed to the Articles openly read , declare vnto the Councell ; whether they subscribed of their owne free accord , or by compulsion of Anatolius or any other . The holy and most reuerende Fathers answered seuerally ; protesting before God , that they subscribed voluntarily according to their knowledge , and as they constantly beleeued : no one or other , There was no compulsion vsed , as the Popes parasites falsely pretended . any way constrayning them therevnto . It would be a thing tedious to the Reader , and laborious to my selfe ; otherwise I would set downe the seuerall subscriptions of the Byshops : For , though they be long , yet do they conteyne such Christian varietie of wordes , as are able to touch the heart of euery honest Reader . This may suffice to confound our Iesuite , and to cleare Anatolius that blessed Patriarch , of the immodest speaches of Pope Leo against him .

B. C.

The Fathers of the Councell of Chalcedon , Relat. Synod . Act. 3. in fine . 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 ; Aphorisme . 5. in the first , sixt , and seauenth Obiections : Let them be well remembred . Secondly , In relatione Synodi Act. 3. in fine . 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 e●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 , Canus , lib. 5. c. 5 p. 164. that it is not in these affaires , as in humane assemblies : Which the holy Prophet doth plainely insinuate , Esa. cap. 55. v. 8. 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 . Marke well , the precedent conclusions , and aphorismes , & this is very cleere . 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 , Bell would gladly haue the Popes fauour , if ioyned with the fauour of God . 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 : Bell dare prooue the Iesuite a lyer . 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 : Lib. 2. cap. 6. concl. 1.2.3 . 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 , 2 Par. 19. V. 8.9 . 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 . 2. Par. 17. V. 7.8.9 . The same King , to gather the Church which was decayed , sent Preachers into sundry partes of his Kingdome ; appoynting Noble-men to accompany & assist them , to countenan e their ministerie , 2. Par. 14 4. 2 Par. 15.13 . Deut. 13.5 . 2. Par. 34.33 . & to compel the people to heare them . K. Asa vsed his authority in commanding 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 . 2. Par. 30. V. 1.2.5 . 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 appointed . King Dauid & King Salomon did in like maner shew their supreame authoritie , both ouer all their Subiectes , and in all maner of causes . For larger discourse whereof , See the Golden Ballance , and marke it well . I referre the Reader to my Golden Ballance of Tryall . Now if euery King haue within his Dominions , the chiefe Power & Soueraigntie ouer all persons & causes ; it must needes follow , it can not be denyed ; that the Confirmation of Councels belongeth not to the Pope . Which consequence will appeare most euidently , throughout the Sections following . To which I adde ; Super , ex Cypr. Obiect . 10 that seeing there is but one Bishopricke , whereof euery Byshop hath a part in solidum , as is already prooued ; the Confirmation of Councels can belong no more to the Byshop of Rome , then it doth to other Byshops . For , with that whole , to which many haue equall title and right , no one of them hath more to doe then an other . This in generall may suffice : I haste to the particulars .

The second Section of the Councell of Nice .

A.D. 327. Episcopi erunt 318. The first generall Councell of Nice of 318. Byshops , ( in which Arius denying the consubstantialitie of the Sonne of God , was condemned , ) was celebrated in the yeare 327. after Christ ; not by the appoyntment of the Pope , ( who in those dayes was but reputed as other Byshops ) but by the flat and expresse commaundement of the Emperour Constantinus worthily surnamed the great . Socrat. Hist. lib. 1. cap. 9. et cap. 8. idem apertissime asseritur . All the Fathers assembled in the sacred Councell of Nice , wrote to the Church of Alexandria , and to the inhabitants of Egypt , Lybia , and Pentopolis , in these expresse wordes . Quoniam per gratiam Dei et pientissimum Imperatorem Constantinum , qui nos ex varijs ciuitatibus et Prouincijs congregauit , magna ac sancta a Synodus Nicaeae collectae est , omnino necessarium visum est , vt ad vos quoque a sacro Synodo darentur literae , quo cognoscere possitis , cum quae mota et examinata , tum probata sint et obtenta : Euseb. de vita Const. lib. 3. prope initium . nota valde . quib . digestis , ad sua redire quemque permisit . Because through the grace of God , and by the commaundement of the most holy Emperour Constantine , who hath called vs out of diuers Cities and Prouinces , the great and holy Councell of Nice is assembled ; it seemeth necessarie , that the whole Councell send Letters to you , by which yee may vnderstand , as well those thinges that were called into question , as the things that are decided and decreed in the same . Out of these wordes of the famous Historiographer Socrates , I obserue these memorable documents for the good of the Reader . First , that this testimonie is of greatest credite , and without all exception ; as which was not published by one or two , but by more then three hundred Byshoppes ( as writeth Nicephorus , Lib. 8. Hist. cap. 14. ) who were the most vertuous and learned Priestes in the Christian world . Secondly , that these Fathers , so many , so holy , so learned , so wise , doe not once name the Pope in their Letters ; so farre were they in those dayes , from ascribing the chiefe Prerogatiue in Councels , to the Byshop of Rome . Thirdly , that the Byshoppe of Rome himselfe was also commaunded by the Emperours Letters , euen as other Byshoppes were : Albeit both hee , The Byshop of Rome commaunded by the Emperour to be at the Councell . and the Byshop of Constantinople , by reason of infirmities , were excused , and their Messengers allowed in their absence : So writeth the famous Historiographer Nicephorus . This Obseruation would be marked , as which striketh the Pope starke dead : For , the Pope was so farre from being the Commaunder of all , that himselfe was commaunded , as the rest . Fourthly , that Pope Syluester could not confirme the Nicene Councell , as the Popes flattering Popelinges tell vs ; because Julius ( as Nicephorus , Nicephorus , Super , in 6. Obiectione . and others doe constantly affirme ) was at that time , Byshoppe of Rome . Fiftly , that all the Fathers of this most sacred and famous Synode , doe plainely confesse in their ioynt Letters ; that the Emperour called the Councell ; assigned the day and the place , when and where it should be kept : and charged all Byshoppes to be there present , at the day by him appoynted . Sozomenus hath these wordes : Soz. Hist. lib. 1. cap. 17. Verum cum institutum hoc Imperatoris conceptae spei non respondisset , nec conciliari contentiosi potuissent ; et iam qui ad conciliandam Pacem missus fuerat , reuersus esset ; Synodum Nicaeae Bythiniae celebrandam conuocauit , et omnibus vbique Ecclesiarum praesidibus , vt ad indictum diem adessent , scripsit : But after the matter succeeded otherwise then the Emperour expected , neither could the contentious persons be reconciled ; but Hesius that was sent to make peace , was now returned ; he caused a Synode to be kept at Nice in Bythinia , and wrote to all Byshops euery where ▪ to be present at the day appoynted . Nicephorus hath these expresse words . Lib. 8. Hist. cap. 14. Quapropter infectis rebus ad Impetatorem redijt , qui ad pacem componendam missus fuerat , Hosius : itaque Imperator decantatissimam illam in Bithynia Nicaenam Synodum promulgat , et literis locorum omnium Episcopos ad constitutam Diem eò euocat : Epiph. haeres. 69. rex de Ecclesia sollicitus , vniuersalem conuo cauit Synodum trecentorum decem et octo Episcoporum . Wherefore Hosius , who went to make peace , returned to the Emperour not hauing accomplished the matter ; the Emperour therefore doth publish the famous Synode of the world , to be celebrated at Nice in Bithynia ; and with his Letters calleth thither the Bishops of all Countries and Prouinces , to be present at the day appoynted . Lib. 1. hist. cap. 7. Theodoretus in his Historie Ecclesiasticall , plainely testifieth the same trueth . Thus we see euidently by the vniforme testimonie of foure very graue Historiographers ; whereof three liued more then a thousand and one hundred yeares agoe ; The Byshop of Rome was reputed as a com●on Pre●●e . that the Byshop of Rome had no more to doe in Generall Councels , then other Byshops had . They tell vs first , that the Emperour sent Hosius the Byshoppe of Corduba in Spaine , to make peace , & to bring the contentious to vnitie , if it could be . Secondly , that when he saw that would take no place , then he proclaymed a Councell to be holden at Nice in Bythinia . Thirdly , that he commaunded all Byshops , euen the Byshop of Rome himselfe , to come to Nice at the day by him appoynted .

The third Section , of the Councell of Constantinople .

The second Generall Councell holden at Constantinople , against Macedoneus & his complices , for denying the Diuinitie of the Holy Ghost ; was called by the commaundement of the Emperour Theodosius the great , about 384. yeares after Christ . Socrates hath these wordes . Socrates , lib. 5. ●ist . cap. 8. et cap. 7. in fine . A.D. 384. Impeperator vero nihil cunctatus , Synodum suae fidej . Episcoporum ad hoc conuocat , vt Nicanam fidem confirmantes , Constantinopolitanae Ecclesiae Episcopum ordinent : sperans autem futurum , vt illis et Macedoniani coadvnarentur , etiam illius haeresis Episcopos conuocat : The Emperour Theodosius with all expedition , calleth a Councell of Byshops imbracing the right Fayth , that aswell the Fayth of the Nicene Councell might be confirmed , as that a Bishop might be appoynted at Constantinople : and because he was in hope to make the Macedonians agree with the Byshops of the right Fayth , he calleth also the Byshops that were of the Macedonian-sect . Sozomenus is consonant to Socrates in one place , and in an other place addeth these words . Soz ▪ hist. lib. 7. cap. 7. et cap. 12. Theodosius vero Imperator , Paululum post praecedentem Synodum , Episcopos earum haeresum conuocauit : sequitur , cum autem conuenissent , accersito ad se Nectario , Imperator cum eo de futura Synodo communicat ; iubetque vt quaestiones ex quibus natae fuerant haereses , in disputationem proponat ; quo vna fieret in Christum credentium Ecclesia , et constitueretur dogma consonum , ad quam religio conformaretur : The Emperour not long after the precedent Synode , calleth the Byshops of those Heresies togeather : When they were assembled , the Emperour calleth Nectarius ( the Byshop of Constantinople ) to him , and consulteth with him concerning the future Synode ; Vbi super cap. 9. and commaundeth him to propound in disputation those questions , from whence the Heresies did spring , to the ende that there might be one Church of the faythfull , & a consonant rule of fayth , which might be as a paterne of religion . Sig●bertus a famous Popish Monke , writeth in this manner . Sigeb . in chron. 386. Secunda Synodus vniuersalis 150. Patrum congregatur Constantinopoli , iubente Theodosio , et annuente Damaso Papa ; quae Macedonium negantem spiritum sanctum Deum esse condemnans , consubstantialem patri et filio spiritum sanctum esse docuit : The second generall Councell of an hundred & fiftie Byshops , is assembled at Constantinople , by the commaundement of Theodosius , Damasus the Pope agreeing thereunto : in which Synod● , Macedonius , who denied the Holy Ghost to be God , was condemned ; and the consubstantiabilitie of the Holy Ghost with the Father and the Sonne , was confirmed in the same . Theodoretus is consonant , Theod. hist. lib. 5. cap. 6.7.9 . and vttereth many worthy periods .

The fourth Section , of the Councell of Ephesus .

The third generall Councell , being the first Ephesiue of two hundred Byshoppes , was proclaymed by the commaundement of the Emperour Theodosius the younger ; against Nestorius denying the virgin Mary to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and affirming Christ to haue persons twaine ; proouing that two natures did subsist in one onely person of Christ J●sus , A.D. 433. in the yeare of our Lord God 433. Euagrius hath these wordes . Euagr. lib. 1. cap. 3. Cum ista Cyrillus venerandae memoriae Alexandrinorum Episcopus literis suis reprehendisset , Nestorius vero reprehensioni illius restitisset , et neque illius , neque Celestini veteris Romae Episcopi monitis acquiauisset , sed temulentiam suam aduersus vniuersam Ecclesiam nihil veritus effudisset ; haud praeter rationem a Theodosio iuniore Orientis Imperatore petijt , vt ipsius nutu Synodus colligeretur . Imperialibus itaque literis , cum ad ipsum Cyrillum , tum ad omnium vbique Ecclesiarum Episcopos missis , ad sacrum Penticostes diem , in quo venit ad nos spiritus S. Conuentus indicitur : When Cyrillus the venerable Byshoppe of Alexandria had by his Letters reproued the wicked blasphemie of Nestorius , and Nestorius had withstood the same , neither yeelding to his admonition , nor to Celestines the Byshop of old Rome , but still malepertly powred out his drunken conceites against the whole Church ; then Cyrill not without cause , requested the Emperour Theodosius the younger , that by his authoritie a Synode might be called : by the Letters therefore of the Emperour , directed to Cyrill and to all other Byshops euery where , the Synode is appoynted vpon the sacred day of Penticost , at what time the Holy Ghost came downe vpon vs . Thus writeth this famous Historiographer . Out of whose wordes , I gather many worthy instructions . First , that neither Cy●illus the Byshoppe of Alexandria , nor Celestinus the Byshoppe of Rome , could by any meanes reclaime or diswade N●storius from his cursed and blasphemous opinions . Secondly , that Cyrillus lamenting the harme that thereby did redound to the Church , sought to the Emperour for redresse thereof ; humbly requesting him , that a generall Councell might be gathered for the peace of the Church , and for the condemnation of the Heresie of Nestorius . Thirdly , that Cyrillus , that holy and learned Byshoppe , ( who was reputed a Saint in his life-time ) did not make suite to the Byshoppe of Rome for calling of the Councell ; which doubtlesse he would haue done , if the gathering of Councels had belonged vnto him . Fourthly , that S. Cyrill sought immediatly to the Emperour , not once acquainting the Byshop of Rome therewith . Fiftly , that the Byshoppe of Rome himselfe was commaunded to come to the Synode , euen in such sort as other Byshoppes were . Which I prooue by a double meane : First , because the Storie sayth , That the Emperour called omnium vbique Ecclesiarum Episcopos , the Byshoppes of all Churches euery where . Secondly , because Nicephorus sayth , that Celestinus the Byshoppe of Rome was absent , but appoynted Cyrillus in his stead . These are the words . Nicephor . lib. 14 hist. cap. 34. et hab. 1. to ▪ conc . pag. 600. Celestinus autem Roma Episcopus propter nauigationis pericula Synodo adesse detrectauit : ad Cyrillum tamen , vt locum suum ibj obtineret , scripsit : But Celestine the Byshoppe of Rome was absent from the Synode , by reason of the danger of Nauigation : yet he wrote to Cyrillus , that he might supply his place . Touching the Popes absence from Councelles , the Iesuiticall Cardinall Bellarmine , giueth better and sounder reasons ( though vnawares both against the Pope & himselfe , ) which I willingly admit , Euag. hist. lib. 1. cap. 10. wishing the Reader to obserue and marke them seriously with mee ; as which are both memorable , and of great consequence . This Cardinall yeeldeth two reasons , Bellar. de conc . ib. 1. cap. 19. why the Pope was neuer present at Councels in the East-churches , by himselfe , and in his owne person ; the one forsooth , because it was not conuenient , that the Head should follow the members : the other , because the Emperour would euer sit in the highest place . The Emperour euer had the highest place in Councels . Out of whose wordes , I must needes note two important poyntes by the way : The one , that in the auncient Church , the highest place in Councels , was euer reserued to the Emperour : The other , that the East-churches did neuer acknowledge the Popes Primacie , which he this day arrogantly challengeth ouer all Kingdomes and Regalities . To which twaine , this pleasant adiunct must of necessitie be annexed : viz. that our humble Father the Pope , ( who hypocritically calleth himselfe seruus seruorum Dej , ) would neuer come to Councels in the East partes ; because ( forsooth ) his charitie was so great , Behold the Popes humility that he could not endure to see the Emperour sitting in the highest place . And it is not amisse for the benefite of the Reader , if I heere adioyne the maner , how the Emperour Constantine sate in the Councell of Nice . Sozom. hist. lib. 1. cap. 19. Sozomenus that graue Historiographer ( who liued more then a thousand , one hundred , & seuentie yeares agoe ) hath these wordes . Congregatis itaque in vnum locum , per medium sacerdotum ad caput conuentus transeundo , in throno quodam qui ipsi paratus erat , confedit , ac Synodus sedere iussa est . Erant . N. vtrinque ad parietes Palatij multa posita subsellia ; hic vero thronus maximus erat , et reliquas sedes excellebat : Therefore when the Byshoppes were come togeather , the Emperour passing through the midst of them to the head of the assembly , sate downe in a Throne prepared for him , and willed the Byshops to sit downe . There were many Seates on both sides , to the walles of the Pallace ; but the Emperours was the chiefe , and surmounted all the rest . Cassiodorus hath these wordes . Cassiod . in hist. tripart. libr. 12. cap 5. Non multo post tempore , iussio principis Episcopos vndique Ephesum conuenire praecepit : No long time after , the commaundement of the Emperour charged the Byshops to come from euery place to Ephesus . Nicephorus writeth thus . Nicephor . libr. 14. hist. cap. 34. Theodosius Imperialibus literis , in metropoli Epheso locorum omnium Episcopos conuenire iussit , sacram Pentecostes diem qua conuenirent , constituens : Theodosius by vertue of his Emperiall Letters , commaunded the Byshops in all places to come to the Metropolitane Church of Ephesus , designing the holy Feast of Pentecost for the day . In which assertion , two thinges are to be marked . Th' one , that the Byshops come togeather at the Emperours commaundement : Th' other , that the Emperour appoynted both the place and the time of their meeting . Sigebertus hath these wordes . Sigebert . in Chron. An. 433 Tertia Synodus vniuersalis , Ephesina prima , ducentorum Episcoporum , iussu Theodosij iunioris Augusti aedita est : The third vniuersall Synode of two hundred Byshoppes , was celebrated at Ephesus by the commaundement of the Emperour Theodosius the younger . Loe , euery Historiographer relateth the Emperours Commaundement : but no mention is made of the Pope at all .

The fift Section , of the Councell of Chalcedon .

The fourth generall Councell of Chalcedon , of sixe hundred and thirtie Byshops , against Eutyches , for denying two natures in Christ after his humane assumption , ( although he graunted him to haue had two Natures before the hypostaticall vnion ) was celebrated by the commaundement of the Emperour Martianus ; in the yeare 454 after Christ . A.D. 454. Nuephorus hath these expresse wordes . Lib. 15. hist. cap. 2. Earum rerum gratia , Imperatorum literis , locorum omnium Episcopis conuocatis , Synodus Chalcedone est coacta ; quae quidem primum Nicaeae conuenerat , quo etiam Romanae vrbis Episcopus Leo , per Pascasini , et Lucentij , et aliorum Ministerium , liter as miserat : sed ea Chalcedonem Bythyniae est translata , quod Imperator ipse Synodo ei adesse vellet , magnum Constantinum imitatus : In regard of these matters , a Councell was gathered at Chal●edon , and all Byshoppes sent for thither by force of the Emperours Letters : which Synode at the first , was assembled at Nice ; whither Leo the Byshoppe of the Citie of Rome sent Letters by Pascasinus , Lucentius , and others : but it was remooued thence , to Chalcedon in Bithyniae , that the Emperour might be present at the Synode , after the example of Constantine the great . Thus writeth Nicephorus ; a man greatly deuoted to the Pope . Out of whose wordes , I note these memorable poyntes . First , that the Councell was assembled , by the commandement of the Emperour . Secondly , that the Emperour appoynted where the Synode should be kept . Thirdly , that the Emperour translated it to Chalcedon , at his owne good pleasure . Fourthly , that Leo is barely tearmed , the Bishop of the Citie of Rome ; neither the Vniuersall Patriarch , nor Byshopp of the Whole World . Sigebertus is consonant to Nicephorus : his wordes are these . Sigebert . in Chron. et An. 452. Instantia Leonis Papae iubente Jmperatore Martiano , congregata et habita est quarta vniuersalis Synodus sexcentorum et triginta Episcoporum apud Chalcedonem : The fourth generall Councell of sixe hundreth and thirtie Byshoppes , was holden at Chalcedon by the commaundement of the Emperour Martian , at the request of Pope Leo. Thus writeth Sigebertus the Popes owne deare Monke , who was willing euery way to aduance the Pope , so farre as might stand with the trueth . And yet he telleth vs plainely , The Pope requested , but the Emperour commaunded the thing to be done . concerning the assemblies of Byshoppes in Councelles , that the Pope could onely request ; and that to commaund the same , was in the Emperours power . Euagrius in his Historie in the second Chapter and second Booke , teacheth the selfe same veritie . To be briefe , Leo Ep. 33. ad Theod. Pope Leo in his Epistle to the Emperour Theodosius , togeather with the whole Synode , make humble suite vnto him , to commaunde a Generall Councell within Italy : his wordes , and the whole Synodes , are verbatim set downe in the first Aphorisme aforegoing . Vide Aphor. 5. in obiect . 5. et nota valde . But doubtlesse , if the gathering and confirming of Councels belonged to the Byshoppe of Rome ; neither would the Pope , nor the Romish Synode haue made suite to the Emperour in that behalfe ; especially , for a Councell to be kept in Italy , where the Popes now a dayes challenge all power both Ecclesiasticall and Secular . To which I adde , that the Emperours for the space of more then 450. yeares after Christ , confirmed the Councels with their royall edicts . This is so liuely set downe before our eyes , in the most honourable fact of the Noble Spanish King Reccaredus ; as it is able to penetrate the very heart , and throughly to perswade euery one , that shall seriously ponder the same , and in the feare of God . Conc. Coact. A.D. 585. Episc. 72. This religious King Reccaredus in the yeare of our Lord God 585. commaunded all the Byshoppes within his dominions of Spaine and Gallicia , being 72. in all , to come togeather in his royall Citie of Toledo , there to confute and condemne the Arian heresie : When they were come thither , the King sate downe in the middest of them , and declared the cause that moued him to sende for them . After that , he enacted a publike Edict , for the inuiolable obseruation of all the Decrees of the Councell ; straightly charging as well the Clergie as the Laytie , to obey and keepe the same . Lastly , he subscribed his owne name ; and that before all the Byshoppes , who in their due places subscribed after the King : These are the expresse wordes of the Kinges subscription , set downe in the end of the sayd Edict . Edict . regis , de confirmat . concilij : in 2. to . concil . in concil. 3 toletano . Flauius Reccaredus rex , hanc deliberationem quam cum sancta definiuimus Synodo , confirmans , subscripsi : I Flamus Reccaredus the King , confirming this Consultation which we haue defined with the holy Synode , haue subscribed thereunto . The next that subscribed after the King , was Mausona the Metropolitane in the Prouince of Lusitania : after him subscribed Euphemius the Arch-byshop of Toledo : The residue followed in order ; as in the second Tome of Councels is to be seene . Conc. Tolet. 3. in 2. tom . concil . These particular subscriptions I note , as a matter of great moment against the Papists ; who will graunt no Prerogatiue or Royall place to Kinges , in time of Ecclesiasticall Synodes . Out of the wordes contayned in the Kinges subscription , I obserue sundry golden Lessons . First , that the King confirmed the Councell . Secondly , that the King subscribed to the decrees of the Councell . Thirdly , that the King subscribed before all the Byshops . Fourthly , that the King decreed and defined the controuersies and other necessary matters , togeather with the Byshops . Which last Obseruation is prooued two wayes : First , by these words of the Councell , in the 18. Canon ; Ex Concil. cap 18. Ex decreto Domini nostri Reccaredi regis , simul cum Sacerdotali concilio : by the Decree of our soueraigne Lord Reccaredus the King , togeather with the Councell of the Byshoppes . Secondly , by these wordes of the Kinges subscription ; Quam cum sancta definiuimus Synodo : Which we defined , with the holy Synode . To all which , I thinke it not amisse , to adde these golden wordes of S. Augustine . Aug. Epist. 50. prope med. ad Bonifac. Quomodo ergo Reges Domino seruiunt in timore , nisi ea quae contra iussa Domini fiunt , religiosa seueritate prohibendo atque plectendo ? Aliter . N. seruit , quia homo est ; aliter , quia etiam et rex est : Quia homo est , ei seruit viuendo fideliter ; quia vero etiam Rex est , seruit leges iusta praecipientes , et contraria prohibentes , conuenienti vigore sanctiendo : sicut seruiuit Ezechias , Lucos et Templa Idolorum , et illa excelsa , quae contra praecepta Dei fuerant constructa , destruendo : 4. Reg. 18. 4. Reg. 12. Iona. 3. Dan. 1● . Dan. 3. sicut seruiuit Iosias , talia et ipse faciendo : sicut seruiuit rex Niniuitarum , vniuersam Ciuitatem ad placandum Dominum compellendo : sicut seruiuit Darius , Idolum frangendum in potestatem Danieli dando , et inimicos eius Leonibus ingerendo : sicut seruiuit Nabuchodonosor , omnes in regno suo positos a blasphemando Deo , lege terribili prohibendo . In hoc ergo seruiunt Domino Reges , in quantum sunt Keges ; cum ea faciunt ad seruiendum illi , quae non possunt facere nisi Reges : How doe Kinges serue God in feare , but by punishing with religious seueritie , Neglecta disciplina , impunita saeui● nequitia . such thinges as are against Gods lawes ? For the King serueth God one way , as he is man ; an other way , as he is King : As he is man , he serues God in lyuing as becommeth an honest Christian ; as he is King , he serues God in making sharpe Lawes to the furtheraunce of Vertue , and to the suppressing of Vice : As Ezechias serued God , while he destroyed the Groues and Temples of Idols , and those Hie places which were erected against Gods lawes : As Josias serued God , while he performed the same , or like dueties : As the King of the Niniuites serued God , in compelling the whole Citie to serue God : As Nabuchodonosor serued God , while he with very sharpe Lawes terrified all his subiectes from blaspheming the euerliuing God : In this therefore Kings serue God , as they are Kinges ; when they doe that for the seruice of God , which none but Kinges can doe . Thus writeth S. Austin , that auncient Father , that holy Writer , that learned Doctor , that strong Piller , that worthy Champion of Christes Church . Out of whose Discourse I obserue many thinges , well worthy to be engrauen in Marble with Golden letters ; in perpetuam rei memoriam . First , that Kinges serue God , when they religiously punish sinne . Secondly , that Kinges serue God , as they be men ; when they liue , as it becommeth faythfull and honest Christians . Thirdly , that Kinges serue God , as they be Kinges ; when they make Godly lawes to aduance Vertue , and to suppresse Vice . Fourthly , that it belongeth to the office , dutie , and charge of Kings , to purge the Church and House of God , from Heresies , Errours , Superstition , and Idolatrie . Fiftly , that it appertaineth to the charge and office of Kinges , to punish Blasphemie ; and to cause their Subiectes to liue religiously , and in the feare of God . Sixtly , that this holy Father and great learned Doctor , vtterly condemneth the Popes Fayth and Doctrine ; while he denyeth all authoritie to Kinges in Church causes , and Ecclesiasticall affaires , and maketh them onely executors of his Lawes , Will , and good Pleasure . For which respect , the same holy Father soone after , addeth these expresse wordes . Quis mente sobrius , Regibus dicat ? Nolite curare , in regno vestro a quo teneatur vel oppugnetur Ecclesia Domini vestri ; non ad vos pertineat , in regno vestro quis velit esse siue religiosus siue sacrilegus : Who well in his Wittes , will say thus to Kinges ? Haue no regard , neither take any care , who within your Kingdome either protect or oppugne the Church of God : you haue no charge , neither doth it pertaine to your office , who in your Kingdome be Religious , or who be Sacrilegious . Seuenthly , that Kinges haue charge not onely of the bodyes of their Subiectes , Kinges haue charge of mens Soules . but much more of their soules . Which not onely S. Austen fayth , but the whole course of Scripture teacheth the same : For , the godly Kinges as well in time of the Law of Moyses , as in the time of the New Testament and law of Grace ; did manage all matters , Ios 18. Num. 27.17 . 2. Par. 23. v. 11. both of Church and Common-weale . For which cause , the Ciuill Magistrate was commaunded to read the whole Booke of the Law ; as well of the first , as of the second Table ; and to studie the same night and day . For which cause , the Ciuill Magistrate was commaunded to goe out and in before the people , and to lead them out and in ; that the congregation of the Lord , should not be as Sheepe without a Shepheard . For which cause , the Booke of the Law was deliuered into the Kings handes ; at such time as he receiued the Crowne , and was annoynted King . Lastly , ( and this striketh dead ) that Kings as Kings serue God ; when they doe those things , which none but Kinges can doe . If this golden Periode were soundly vnderstood , Marke well for Christs sake . and perfectly kept in memorie ; it alone , would be enough to trample Pope and Poperie vnder foote . For , I pray you ( sir Frier ) did not Constantinus surnamed the great , Theodesius the elder , Theodosius the younger , and Martianus , gather the foure first generall Councels ( of Nice , Constantinople , Ephesus , and Chalcedon , ) which Pope Gregorie did reuerence as the foure Ghospels ? did they not call the same Synodes , as they were Emperours , Kinges , and Monarches ? I wote they did : it is already prooued ; it can not be denyed . What ? Did not Reccaredus as King , commaunde all the Byshops of Spaine and Gallicia to assemble themselues before him at Toledo , there to decide and determine causes ecclesiasticall ? did he not tell them the cause , why he sent for them ? did he not sit downe among them ? did he not define with them ? did he not subscribe before all the Byshops ? did he not confirme the Decrees and Canons of the Councell , with his royall edict ? we haue already seene it ; wee haue viewed the very wordes ; it is prooued most manifestly . Now , let vs duely ponder , and throughly vnderstand ; what of necessitie must be inferred heereupon . S. Austin affirmeth constantly ; This assertion is wonderfull ; marke it well . that when Kinges serue God as Kings , then doe they that which none but Kings can doe . But so it is , that Reccaredus and the other Kings , both called & confirmed Councels , as they were Kings ; for it is already prooued : ergo Kinges , and none but Kings , can call and confirme holy Councels and sacred Synodes . The reason is S. Austens , when he resolutely auoucheth ; that while Kinges serue God as Kinges , they doe that which none but Kinges can doe : for , if Kinges as Kinges , call and confirme Councels ; none doubtlesse which are no Kinges , can doe the same . And consequently , no Byshop , ( no not the Pope of Rome ) hath authoritie to gather Councels , or to confirme the same . Two thinges onely , the Pope may in shew of wordes seeme to obiect for himselfe . obiection 1 Th' one , that Kinges doe not call or confirme Councels , as they be Kinges ; but rather as the Seruantes , or Deputies of the Pope . obiection 2 Th' other , that the Pope is not onely a Byshoppe , but a King also .

To the former Obiection , this is my answere . response 1 First , that Kinges of late yeares , Marke well my wordes . are in deed so brought into thraldome by the Pope , where Poperie beareth the sway , as they may truely be sayd to doe the office not of Kinges as Kinges , but rather of Seruantes and Slaues to the disholy Father the Pope of Rome , response 2 Secondly , that the Pope will not this day permit Kinges to make Lawes in Ecclesiasticall causes ; but onely to execute those vnchristian , execrable , & tyrannicall Lawes , which by Popes of late yeares , are with Fire and Faggot framed to their handes . To the latter I answere in this maner . First , that how and in what sort the Pope is King , it is plenteously prooued in the tenth Conclusion of this present Chapter : To which place , I referre the Reader , for his full satisfaction in this behalfe . Secondly , that by the Popes owne Law , whosoeuer is Possessor malae fidei in the beginning , can haue no iust title by prescription in the ending . Thirdly , that if we suppose and graunt him to be the true and lawfull King of Jtaly ; yet can no more be rightly inferred therevpon , saue onely that hee can call and confirme Councels within Jtaly , and make Lawes to his subiectes of the same Kingdome . In which case , I for my part , will not contend with him ; as who onely denie his vsurped authoritie , in other transmarine and forraigne Kingdomes . Now let vs heare the Frier once againe , to recreate our spirits with his merrie conceites .

B. C.

Surely it were me●re madnesse to thinke , that Anatolius would euery way haue had equall authoritie in all Ecclesiasticall causes , as the Minister affirmeth ; seeing then we must graunt , that he desired Jurisdiction in Italy and Rome it selfe : Nay , what were it else , but to condemne Anatolius of grosse foolerie , in suing for that superextrauagant grace of the Pope , to the iniurie of his owne Sea and Dignitie .

T. B.

I answere ; first , that our Jesuite heere , vnawares condemneth rather their famous Pope Gregorie of meere foolerie , then Anatolius to whom he imputeth it : For , if Gregories report be true , the Councell of Chalcedon offered him the name of Vniuersall Byshoppe ? and yet did the same Gregorie obiect the desire thereof against the Patriarch of Constantinople , as a proud name derogating from the right of all other Byshoppes : Yea , your owne sweete selfe ( sir Iesuite ) doe in this very Chapter , ascribe no lesse vnto your Pope , and withall admit other Byshoppes beside his Holynesse . Secondly , that Anatolius might truly haue had equall authoritie with the Byshoppe of Rome in all Ecclesiasticall causes , and for all that , not haue desired iurisdiction in Jtaly and Rome it selfe . For our Iesuite must know , that these three are intrinsecally distinguished one from an other : viz. Identitie , Equalitie , and Similitude . There is often Similitude , where Equalitie wanteth : and many times equalitie , where no Identitie can be found . Thirdly , that the Councell of Chalcedon approoueth , whatsoeuer the Nicene Synode hath decreed : and consequently , it taketh not away from any Byshoppe his proper dignitie . Lastly , Peruse the Aphorismes , & marke them well . that this which our Fryer heere obiecteth , and whatsoeuer else where to the like effect , is soundly confuted in the Aphorismes aforegoing ; especially , in the third and fift of the same . And for further proofe , marke well my next Answere folowing .

B. C.

Nothing is determined in the Councell of Nice touching the Church of Rome , but that is made the rule of other Churches ; as Pope Nicholas the first , noteth : who also affirmeth , that the Authoritie of the Romane Church was not from Men , but from God .

T. B.

I answere ; first , that neither Pope Nicholas , nor any other Pope , is a sufficient witnesse in his owne cause : as is already prooued . Secondly , that if God had giuen such authoritie to the Church of Rome ; sixe hundred and thirtie holy and learned Byshoppes in one Synode ; 217. in an other ; Let the Aphorismes be well marked . 200. in an other ; 150. in an other ; 318. in an other ; ( all which is already prooued in the Aphorismes aforegoing ) would neuer haue limitted , or once offered to alter the same . These expresse words of the Fathers of the Chalcedon Councell , may for the present , be sufficient . Conc. Chalc. act. 16 , pag. 208. Tom. 2. Etenim sedi senioris Romae propter Imperium Ciuitatis illius , Patres consequenter priuilegia reddiderunt : For the Fathers consequently gaue Priuiledges to the Sea of old Rome , for the Empire of that Citie . Loe , Men ( not God ) gaue Priuiledges to the Sea of Old Rome . And they yeeld this reason for the same : because ( forsooth ) the Citie of Rome was the Seate of the Empire , Note well the tenth Conclusion . and reputed Caput Mundi , the Head of the World . Thirdly , that when Pope Nicholas sayth , that they tooke example of the forme of the Church of Rome , for that which they would giue to the Church of Alexandria ; he graunteth in very deed that as the Bishope of Alexandria had but the preheminence of all there about ; no more had the Byshope of Rome . And so it followeth , that the Councell thereby did decree ; that the Byshop of Rome should keepe himselfe within those limittes . Cardinall Cusanus and Ruffinus , doe so vnderstand the Canon of the Nicene Councell . Conc. Nicen. Can. 6. Yea , other Canons of the same Councell , doe plainely insinuate the same sense ; Can. 4.5.7 . as at large it is alreadie prooued . Fourthly , that if the Byshoppe of Rome had vniuersall soueraigntie from God , as Pope Nicholas vntruely auouched ; then could no Byshop of Rome , nor yet the holy Councell of Nice ; haue giuen or permitted such custome , to the Byshoppe of Alexandria . The reason is euident ; because whatsoeuer is De Jure Diuino , no Mortall Man can dispense with the same . This is so cleere and certaine ; as no learned Papist , either doth or can denie the same . Fiftly , that no Custome may be admitted , against the knowne Trueth . The Popes owne Decrees out of S. Austen , doe so teach vs : these are the very wordes : Dist. 8. cap. quicontempta . Qui contempta veritate , praesumit consuetudinem sequi , aut circa fratres inuidus est et malignus , quibus veritas revelatur ; aut circa Deum ingratus est , inspiratione cuius , Ecclesia eius instruitur : nam Dominus in Euangelio , ego sum inquit , Veritas ; non dixit , ego sum Consuetudo : itaque Veritate manifestata , cedat Consuetudo Veritati : Hee that contemneth Veritie , Ioh. 14. ● . and presumeth to follow Custome , is either enuious and iniurious toward his Brethren , to whom the trueth is reuealed ; or else vngratefull to God-ward , with whose inspiration his Church is instructed : for our Lord saith in his Ghospell , I am the Trueth ; he said not , I am Custome : therefore when Trueth is manifest , let Custome giue place to the same . Againe , in an other place thus . Dist. 8. cap. frustra . Hoc planè verum est , quia ratio et veritas consuetudini praeponenda sunt : This is true in deed , that Reason and Trueth must be preferred before Custome . The same Decrees out of S. Cyprian teach vs the same : these are the wordes . Dist. 8. cap. si tolus . Non debemus attendere , quid aliquis ante nos faciendum putauerit ; sed quid prius qui ante omnes est Christus , prior fecerit : neque . N. hominis consuetudinem sequi oportet , sed Dei veritatem : Wee must not regard , what any before vs thought should be done ; but what Christ first did , who is more to be respected , then all others . Againe , in an other place thus . Dist. 8. cap. consuetudo . Nam Consuetudo sine Veritate , vetustas erroris est : propter quod , relicto errore , sequamur Veritatem : Custome without Trueth , is the antiquitie of Errour : wherefore let vs leaue Errour , and follow the Trueth . Pope Gregorie is consonant , and plainely auoucheth the same Trueth : Dist 8. cap. si . consuetudinem . Vsus qui Veritati est contrarius , est abolendus : Vse contrary to Trueth , must be abolished . Sixtly , that where there is Law , Custome can haue no place . For Custome I finde thus defined in the Popes owne Decrees . Dist. 1. cap. consuetudo . Nota Glossam . Consuetudo est ius quoddam moribus institutum : Custome is a certaine Law , instituted by the frequent actions of men . It followeth in the same Decrees : Quod pro L●ge suscipitur , cum deficit Lex : Which is receiued as Law , when Law can not be had . And in the Glosse , I finde this exposition . Hic videtur , quod tunc demum recurrendum est ad Consuetudinem , cum Lex deficit : et sic est argumentum , quod nunquam secundum Consuetudinem est iudicandum , si ius contrarium praecipiat : Heere it seemeth , that then we must haue recourse vnto Custome , when Law is wanting : and so we haue an argument , that we must neuer iudge according to Custome , if Law commaunde the contrary . Nota valde Glossam . Sequitur in Glossa . resp , quod non secundum consuetudin●m , sed secundum iura est iudicandum . I answere , that Iudgement must not be giuen according to Custome , but according to Law . And consequently I conclude against Pope Nicholas , and against all J●suites , and Iesuited Papistes ; that seeing the sacred Councels of Nice , Constantinople , Ephesus , Chalcedon , and Aphrican , yeelded no prerogatiue to the Byshoppes of Rome , saue onely in respect of Custome : and seeing withall , that Pope Sozimus , Celestinus , and Bonifacius , did challenge their falsely pretended Primacie and Prerogatiues onely by the Canons of the Nicene Councell , ( as I haue alreadie soundly prooued , ) and for that end , Pope Sozimus falsified the same Canons , and the other Popes vrged the same , for the furtheraunce of their falsely pretended Title , Primacie , and Prerogatiues , but were therefore in the ende , roundly controlled , and vtterly reiected of the Fathers of the Aphrican Councell ; the Popes or Byshoppes of Rome must hold them selues contented and satisfied , with that iurisdiction which the holy Synodes haue allotted them .

B. C.

The true meaning therefore of the Canon is , that the Byshoppe of Rome before the definition of any Councell , vsed to commit the gouernment of Egypt , Libia , and Pentapolis , to the Byshoppe of Alexandria ; as Pope Nicholas the first , doth expound .

T. B.

The Iesuite should haue named the Pope , that first gaue such gouernment to the Byshoppe of Alexandria , and in what yeare it first beganne . Which doubtlesse hee would haue done , if possibly hee had been able to performe the same . The trueth therefore is , as I haue prooued euidently ▪ and Pope Nicholas is like to Sozimus , and others of that vngodly 〈◊〉 ▪ They 〈◊〉 neither tell where , when , or by what Pope , such gouernement was first committed to the Byshoppe of Alexandria : and yet doe they neuer cease , to demaunde the like of vs : but ( I hope ) this Catholike Triumph , will stop all their mouthes . Conc. Nicen. can. 4.7 . Yea , two other Canons of the Nicene Councell , are flatte contrary to Pope Nicholas his exposition : for , the seuenth Canon giueth honour to the Byshop of Hierusalem ; yet not by reason of any Commission from the Byshop of Rome , but for an old Custome & Tradition . The same seuenth Canon in like maner , ascribeth a proper dignity to euery Metropolitane . And the fourth Canon auoucheth constantly , that nothing done in any Prouince is of any force or strength , vnlesse the same be confirmed by the Metropolitane . As for the Popes Vniuersall soueraigntie , no Canon yet extant in rerum natura , ( neither of the Councell of Nice , Constantinople , Ephesus , Chalcedon , or Aphrican , ) maketh any mention thereof .

B. C.

The word ( Superroyall ) I suppose slyly mocketh at that , which venerable antiquitie confesseth . I will content my selfe with the testimonie of S. Chrysostome , who speaking not onely of Byshoppes , but inferiour Clergie-men , instructeth them how to deale with secular Potentates comming vnworthily to the Sacramentes , in this manner . If a Duke ( quoth he ) if a Consull , if hee that weareth a Crowne , come vnworthily , stoppe and hinder him ; thou hast greater power then hee . Hom. 83. in Matth. And the Minister denieth , that the late Queene might preach the Ghospell , or administer the Sacramentes . Which functions notwithstanding , other of their Clergie might execute : whereof it ensueth , that in these Spirituall poyntes , their power was aboue that of the Queenes , and so truely in a good sense may be called Superroyall , which so much his superscoffing grauitie seemeth to deride and taunt .

T. B.

I answere : first , that the Superroyall counterfeite Power which I deride in your Pope ; is , the deposing of Kinges , the translating of Empires , the making of some thing , of nothing ; the applying of the substantiall partes of one thing to an other , the aduauncing of himselfe aboue euery thing that hath beeing , and such like : whereof I haue spoken and intreated very plentifully , in the Conclusions of this present Chapter . Secondly , that albeit in the preaching of the Word and administration of the Sacramentes , the chosen Minister hath onely the charge and authoritie to execute them ; yet hath Gods annoynted Prince , the supreame charge and soueraigne authoritie , to commaunde the execution thereof ; as also to correct and to punish the Minister , for the neglect of his duetie in that behalfe : For though the execution perteyne to the Ministers , yet the prouision , direction , appoyntment , care , & ouersight , ( which is the Supreme gouernement indeed ) perteyneth onely , solely , & wholly to the Prince . For which cause King Ezechias highly renowned in holy Writ , though he were but very , 2. Par. 29. v. 5.11.15 . young in yeares , did for all that , in regard of his prerogatiue Royall & Supreame authoritie in causes Ecclesiasticall , call the Priestes & Leuites , his Sonnes ; charging them to heare him , and to follow his Commaundement ; for so are the wordes of the Text. Yea , Josias that famous King , did sundry times commaund the Hie Priest . But of this subiect , I haue intreated so copiously in other Bookes , 4. Reg. 23. v. 1.2.3.4 . as it is heere a thing needlesse , to stand longer vpon the same . Thirdly , that I graunt freely & willingly , that Ministers in the action of their Ecclesiasticall function & Church-ministerie , are aboue all Christians , aboue Queenes , Kinges , and Monarches , representing the person of God , teaching , admonishing , & rebuking them , as others ; following the godly example therein of S. Iohn the Baptist. Yea , I further graunt , that if the vices of Princes , Kinges , and Monarches , be notorious & scandalous to the whole Church , then the Byshops may denounce such Potentates , to be enemies to the trueth , aduersaries to God , and no true members of the Church ; but to be holden for forlorne people , and as Ethnickes & Publicanes , How wicked Kings , ought to be dealt withall . vntill they giue true signes of vnfeyned repentance . But withall , this must euer be remembred and most loyalty obserued , of all Byshoppes in Christes Church ; viz. That the Prince ( though full of manifest vices , & most notorious crimes in the world ) may neuer be shunned , neither of the people , nor yet of the Byshoppes . The reason is at hand ; Because God hath appoynted him to be their Gouernour . Much lesse may the people forsake their obedience , to his sacred prerogatiue Royall and supereminent Power : And least of all ( for it is most execrable , damnable , and plaine diabolicall ) may either the people alone , or the Byshoppes alone , or both ioyntly togeather , depose their vndoubted Soueraigne ; though a Tyrant , Heretique , or Apostatate : for euen in that case , all loyall obedience and faythfull seruice in all ciuill affayres , and whatsoeuer else is lawfull , must of duetie be yeeled vnto them . Hee may be admonished by Gods true Ministers in the pulpit & court of Conscience , if his vices be publike & scandalous to the Church : but he may neuer be iudged in the court of their Consistorie , touching his power Royall and Princely prerogatiue . Their power is onely to admonish and rebuke him , and to pray to God to amende what is amisse . Hee hath no Iudge that can punish him , but the great Iudge of all ; euen the God of Heauen . The popish Cardinall Hugo deliuereth this most Christian doctrine , though to the vtter confusion of the Pope . Hugo Card. in Psa. 50. Tibi soli , quia non est super me alius quam tu , qui possit punire : ego . N. sum Rex , et non est aliquis preter te super me : To thee onely ( sayth Cardinall Hugo , ) because there is not any aboue mee , but thy selfe alone , that hath power to punish mee : for , I am a King ; and so besides thee , there is none aboue mee . And the popish Glosse doth giue this sense & meaning , of the Prophets words . Gloss. Ord. in Psa. 50. Rex omnibus superior , tantum a Deo puniendus est : The King is aboue all , and he can be punished of none , but of God alone . But for a larger Discourse of this Subiect , I referre the Reader to the Downefall of Poperie . Thirdly , that no Minister may admit any impenitent Person knowne to be such . ( no , not him that weareth the Golden Crowne ) vnto the Holy mysteries : for otherwise , that Minister should sinne damnably , as partaker of his sinne : yea , the holy Canons of our English Church , doe flatly prohibit the same . Fourthly , that our Iesuite doth shew himselfe to be a sillie disputer , while he argueth the defect of power Royall , for that the King in some respect , is as it were subiect to the Minister . For I pray your worship ( good sir Fryer , ) doth not your Pope himselfe fall downe prostrate , before the feete of a silly Minister or Priest , The Pope is subiect to a silly Priest . when he confesseth his sinnes vnto him ? Doth he not humbly submitte himselfe vnto the same sillie Priest ? Is not the sillie Priestes power aboue the Popes , while he absolueth the Pope from his sinnes ? Is not the sillie Priestes Power aboue the Popes , while he inioyneth Penance to the Pope ? I wote he is , though not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and absolutely , yet 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and in some respect or sort : If any Papist shall this deny ; I can prooue by his Popish denyall , all their Popes to perish euerlastingly .

B. C.

S. Cyprian opposing himselfe against the Pope , doth nothing preiudice the Authoritie of the Pope . For albeit the Pope commaunded Rebaptization not to be practised ; yet did he not define the question , or pronounce any censure against Cyprian , or others of his opinion : much lesse was it condemned by a generall Councell , with reason , S. Augustine bringeth in his defence ; Lib. 1. de Bap● . C. 18. and so it was free for him without daunger of Heresie , to persist in his owne opinion .

T. B.

I answere : first , that though Cornelius , then Byshoppe of Rome , togeather with the whole nationall Synode of all the Byshops of Jtaly , had made a flatte decree touching Rebaptization : and though also Pope Stephanus had confirmed the same Decree , straightly commaunding to obserue the same : and though thirdly , our Papistes of late dayes doe obstinately affirme , that their Pope can not erre when he defineth iudicially ; yet this notwithstanding , S. Cyprian teacheth and telleth vs plainely , that in his dayes , Euseb. Libr ▪ 7. Hist. cap. 2.3 4. the Byshoppe of Rome had no such Power or preheminent prerogatiues , as hee this day proudly and Antichristianly taketh vpon him : For hee roundly withstood the Decree of Pope Stephanus , who then was Byshoppe of Rome ; and both sharply reprooued him , and contemned his falsely pretended Primacie . And for all that , S. Cyprian was euer reputed an Holy Byshoppe in his life time , and a glorious Martir , being dead . But if the Byshoppe of Rome had been Christes Vicar , and so priuiledged as our Papistes beare the world in hand hee is ; then doubtlesse , S. Cyprian must needes haue been an Heretike , and so reputed and esteemed in the Church of God . Yea , if any Christian shall this day doe or affirme , as S. Cyprian did ; or publikely deny the Popes falsely pretended Primacie , in any place , countrey , territories , or dominions , where Poperie beareth the sway , then without all peraduenture , hee must be burnt at a Stake with Fire and Faggot for his paines . Of which Subiect , the Reader may find a larger Discourse , in my Christian Dialogue . Secondly , that while S. Austen sayth , that S. Cyprian would haue yeelded to the Decree of a generall Councell , albeit he made no reckoning of the Popes Decree , euen ioyned with the nationall Synode of all the Bishoppes of Jtaly ; hee giueth vs to vnderstande two memorable poyntes of Doctrine , which I wish the Reader to obserue attentiuely . This killeth the Pope . Th' one , that the Definitiue sentence of the Byshoppe of Rome is not infallible , although he define ioyntly with an whole nationall Synode : And consequently , that his Definitiue sentence may much more be false and erroneous , when he decreeth and defineth without a Councell . For , if S. Augustine had been of that minde , that the Byshoppe of Rome could not haue erred in his Iudiciall and Definitiue sentence , either apart , or with a nationall Councell ; hee neither would nor could haue excused S. Cyprian , who scorned and constantly refused to yeeld to the same . Yea , S. Cyprian himselfe would for his great pietie , haue humbly yeelded to the Popes sentence ; if he had knowne him to haue receiued such a Priuiledge and Prerogatiue from Heauen : But neither did the Byshoppe of Rome in those dayes , stand vpon any such Prerogatiue of not erring ; neither did any learned Father of that age , euer dreame of any such extraordinarie Priuiledge . No , no , For this point ▪ reade and note well my Christian dialogue . the most that the Byshoppes of Rome could say and alleadge for their falsely pretended Soueraigntie , when S. Augustine and the other Fathers of the Aphrican Councell , reiected and condemned appeales to Rome ; was onely this , and no other thing : viz. that the Fathers of the Nicene Councell , had graunted such Priuiledge & Primacie to the Church of Rome . And therefore did S. Austen both grauely and prudently excuse S. Cyprian , for that he would haue yeelded to a lawfull generall Councell : As if he had sayd , S. Cyprian was no more bound to follow the Opinion and Decree of the Byshoppe of Rome , then the Byshoppe of Rome to follow his . Thirdly , that our Iesuite saith truly , though vnawares against himselfe ; that it was free for S. Cyprian without the danger of Heresie , to persist in his owne opinion : For , it was not in the power of the Byshoppe of Rome , to make that Heresie , which was not Heresie afore .

B. C.

That it was lawfull and vsuall before the time of this Councell to appeale to Rome , is euident out of S. Cyprian , who reporteth how Fortunatus and Felix deposed by himselfe , appealed to Cornelius Byshoppe of Rome . And one Basilides deposed in Spaine , appealed to Pope Stephen ; as the same Cyprian recounteth . Such as Marcion are fittest for you & your Pope . Not to speake of Marcion that auncient Hereticke , who excommunicated of his Byshoppe in Pontus , came to Rome for absolution ; as Epiphanius relateth : And therefore Pope Leo calleth it an auncient custome to appeale to Rome .

T. B.

I answere ; First , that many distressed persons in their distressed and desperate causes , haue many times indeede sought to Rome for helpe and succour . But , wee must not so much regard and consider , what hath beene done , especially by naughty and disobedient persons ; as what ought of right to be done , and according to the Law of God . Persons driuen to the brincke of desperation , by reason of their bad and wicked dealing ; will soone attempt any thing , which may any way seeme to better their dolefull and miserable estate . Euen so men desirous of Honour , will easily hearken vnto that , which seemeth any way to further their intended purpose . But that such Appeales were neuer approued , by the holy Fathers and auncient Councels ; I haue copiously prooued in the Aphorismes of this Chapter ; and S. Ciprians opposition against the Byshoppe of Rome , Marke well the Aphorismes . doth euidently confirme the same . What Pope Leo sayth , is of no force .

B. C.

That many Canons are wanting in the Nicene Councell is most certaine : Const. Epist. Apud Euseb. Lib. 3. de vita Const. in initio . Haeres . 69. Ep. de Synod . Ari. et Selenc . For one Canon of that Councell was about the obseruation of Easter day , as testifieth Constantine in his Epistle , and also Epiphanius and Athanasius : but this Canon is in none of those twentie which be now extant , and of which onely so many yeares since , Ruffinus maketh mention in his Historie .

T. B.

I answere : first , that I will not deny , but some thinges might be decreed in the Nicene Councell , which are not this day to be found in the Canons now extant . But withall I constantly auouch , that there is a great disparitie betweene Canons and Decrees ; as the late popysh Synode of Trent playnely telleth vs . And consequently , that there were but twentie Canons , howsoeuer some other things besides were decreed at that time . To which I adde , that all Decrees are not alwayes thought necessarie to be put in print . Whereof we haue an euident example , in our English Parliament-statutes : for it is often thought conuenient , not to put them all in print . Secondly , that Epiphanius distinguisheth Canons from Decrees : these are his expresse wordes . Haeres. 69. pag. 217. In eadem Synodo Canones quosaam posuerunt Ecclesiasticos , simulque de paschate decreuerunt vnam vnitatem ac consensum : In the same Synode they put downe certaine Canons Ecclesiasticall , and withall they decreed one vnitie and consent , touching the Keeping of Easter . Loe , this auncient and holy Father maketh a cleere difference , betweene the Canons of the Nicene Synode , and the Decrees thereof . Thirdly , that though wee should graunt some of the Nicene Canons to haue perished , which we constantly deny ; yet would it not follow thereupon , that such Canons conteyned the Popes falsely pretended Primacie : especially , seeing both the holy Fathers and most renowned Councels , doe stoutly impugne the same . This is prooued at large , throughout the Aphorismes aforegoing . Fourthly , that 217. holy Fathers assembled in the Aphrican Councell , told the Pope roundly ; that they had vsed all exquisite diligence to find out the true Copies , True Copies were sent from Alexandria , & Constantinople . and to that end had sent Messengers into sundry partes of the East ; howbeit , such Canons as the Pope pretended for his falsely challenged Soueraigntie , none could any where be found . And therefore they aduised him to surcease , and to giue ouer his claime ; for they could no longer endure such Fumosum typhum seculi : such smoakie statelinesse of the world . I vse the very wordes of the holy Synode , as I haue already prooued . Fiftly , that Pope Julius swore solemnely , that he had locked them vp in a Coffer of his Church . These are his expresse words : Conc. Aphric . Epist ad Celest. cap. 105. in fine . Si quis autem de his ampliora atque abundantiora sc●re voluerit , in sacro nostrae Ecclesiae sedis 〈◊〉 , et ea quae prae●●ximus , inuenire poterit : Rescript . Iulij ad orient . pag. 393. cap. 29. to . 1. conc . If any shall desire a larger Discourse hereof , he may find these Canons , & much more like stuffe , in the Holy Arke or Coffer of the seate of our Church . Thus writeth Pope Julius : nay rather , thus sweareth that holy Pope . For these wordes follow immediatly : Verum me dixisse , testis est Diuinitas : A straunge and vnvsuall maner of swearing . The Diuinitie is a witnesse , that I haue spoken the truth . Heere I wish the gentle and honest Reader , to ponder duely these poyntes with mee . First , that this Epistle of Julius is a counterfeite , as I haue already prooued : for , if the Pope had so layde them vp , as heere hee sweareth solemnely ; Sozimus and the other Popes , who made such adoe with the Byshoppes of Africke about those Canons , would roundly haue shewed the same : Yea , doubtlesse , if they had once had them in their Coffer vnder a Locke , they would rather haue lost all the rest , then them . Poperie aboundeth with trickes of legierdemain . Secondly , that the world hath been too long abused with this kind of coozenage & trickes of legierdemaine . Thirdly , that if the Byshoppes of Rome can not keepe those Canons , which make so much for the aduauncement of their stately Soueraigntie , how can we safely credite them , in keeping pure and free from errours , such Bookes , Councels , and Canons , as make greatly for vs , and wholly against them selues ? Wee can not doe it . Fourthly , that if counterfeite Bookes , Histories , and Canons , were wholly , layde away ; Poperie ( beleeue mee , ) would soone fall of it selfe : For , in this supposed rescript of Pope Iulius , directed to the Byshoppes of the East ; there is such aboundance of matter for the Popes Super-lordly Soueraigntie , as would certainly serue his turne , if it could so be admitted . But Gods holy name be blessed , the forgerie is so palpable , as euery one may with all facilitie discouer the same . Conc. Aphric . Epis. ad Bonifacium , cap. 101. Fiftly , that S. Augustine , Alipius , Possidius , Marinus , and all the other Byshoppes , 217. in number , assembled in the famous Aphricane Synode , doe plainely auouch , and constantly affirme ; that the true Copies of the Canons of the Nicene Councell , were at Antioch , Alexandria , and Constantinople ; and that they were content for charitie-sake , to obserue such proceedinges touching Appeales , as the Popes Messengers did alleadge out of their commonitorie from Rome , vntill true triall should be made thereof , out of the true Copies from the East , which were to 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 . Fumosum typhum seculi .

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 from 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 , Marke well for Christs sake . 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 ; Suruey , Part. 3. cap. 3. Pag. 232. 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 tradition of the Church , for vnmarried Priestes so to continue ; yet doth not Casio●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 . Vbi Super , Pag. 235. 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 : Vbi super , Pag. 233. The Law which the Fathers then thought to haue made , was a new Law neuer heard of before . I prooue it : Because Socrates hath these words : Socr. Hist. lib. 1. cap. 8. Visum erat Episcopis legem nouam in Ecclesiam 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 : Hist. Tripart . Libr. 2. cap. 14. For Cassiodorus hath these expresse wordes . Synodusque laudauit sententiam eius , et nihil ex hac parte sanciuit , sed hoc in vniuscuiusꝙ 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 , Loe , the Councell made no Law or Canon in this matter . 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 , Our Fryer belyeth Bell. 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 ; Marke well the wordes in my Suruey . 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 , A Mil-horse is one thing , a Hors-mill an other thing . 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 Sozimus had vnderstood and meant the Canons of Sardica , when he named the Canons of Nice , about which there was so much adoe ; as we haue already seene : then doubtlesse , it had been his part to haue named them ; though for no other end , but onely for vnitie , peace , and charitie-sake . Secondly , that I willingly agree to our Jesuite , Marke that Appeales to Rome are no matters of faith . when he auoucheth no new thing touching Fayth , to haue been enacted in the supposed Synode of Sardica . And my reason is this ; for that Appeales to the Church of Rome , are no matters of Fayth indeed . thirdly , that it is a matter of Fayth with the Papistes , to beleeue that the Fathers of Nice could not erre , either in defining matters of Fayth or Manners . And consequently , seeing the Synode of Sardica in the fourth and seuenth Canons , In the third Aphorisme . hath decreed flat contrary to the Synode of Nice in the fourth , fift , sixt , and seuenth Canons ; it can not be deemed a legittimate and lawfull Synode , but a bastard and plaine counterfeite ; as I haue already prooued , in the third Aphorisme of this present Chapter : To which place I referre the Reader , as where he may find whatsoeuer his heart can desire . This onely will I heere say for the present ; that not onely the other first three generall Councels after Nice , ( viz. of Constantinople , Ephesus , and Chalcedon , ) being all three after it , decreed contrary to it ; but ( which is more to be admired , ) 217. Byshoppes ( of which S. Austen was one ) assembled in the famous Councell Aphrican , affirmed constantly with one vniforme assent to Pope Celestine ; Epist. Conc. Aphric . ad Celest . Cap. 105. To. 1. Concil. Pag. 591. that no Synode had made such Canons , as the Byshoppes of Rome alleadged for their owne pompe and statelynesse . These are the expresse words of the holy Synode . Nam , vt aliqui tanquam a tuae sanctitatis latere mittantur , nulla inuenimus patrum Synodo constitutum : For , that any should be sent from your Holynesse , we find it not defined by the Fathers in any Synode . This Argument can neuer be truly answered . Now , notwithstanding this vniforme assertion of so many , so learned , so holy , and so auncient Fathers ; yet is that falsely supposed prerogatiue of Appeales to Rome , plainely decreed in the fourth and seuenth Canons of Sardica . And consequently , either the Synode of Sardice was a bastard and counterfeite Conuenticle , or else the two hundred and seuenteene Fathers of the Aphrican Councell , auouched to the Pope a most notorious vntrueth . Lately Poperie is meere foolerie . But doubtlesse , neither could so many holy Fathers for their great reading and learning , haue been ignoraunt of the sayd Councell , if any such lawfull Synode had been extant : neither for their rare pietie , would they haue gainesayd or withstood the same . Fourthly , that the affirmance of the Nicene Fathers to haue been also at Sardice ; is like to the counterfeite Donation of Constantine , the rescript of Pope Julius , and such like : of which I haue discoursed at large , in the conclusions and Aphorismes of this present Chapter . Fiftly , that it greatly stood the Popes in hand , ( Sozimus , Bonifacius , and Celestinus , during whose times the controuersie did continue ) to haue vrged the Canons of Sardica , if any such lawfull generall Synode had been extant : And consequently , seeing they neuer once related them ; it followeth , that in their dayes , there was no such Councell extant in very deed . Sixtly , that Pope Gregorie reuerenced the foure first generall Councels , Gratian. Dist. 15. cap. sicut . as the foure holy Ghospels : but for all that , he neuer made mention of the Synode of Sardica , which ( if it had been extant & no counterfeite , ) ought to haue had the second place . Seuenthly , that the fourth and seuenth Canons of Sardice , are flat contrary to the fourth , fifth , sixth , and seuenth Canons of Nice . And yet without all peraduenture , no Synode , especially comming within a few yeares after Nice , ( which Councell all the Christian world did highly reuerence at all times , ) either would or durst haue decreed against the same . To that which is here and else where sayd of the Centuristes and M. Perkins , this may in generall yeeld sufficient contentation to the honest Reader : viz. that albeit they doe not in euery poynt , iumpe precisely with Bell ; yet doe they not speake any thing in defence of Poperie , nor any where plead for the supposed antiquitie thereof . No , no , they vtterly reiect Poperie , and euery where condemne the same . To that of Policarpus , I answere ; that his comming to Rome was not to insinuate any soueraigntie of Anicetus ouer him , as the very end did declare ; but to visit that famous imperiall Citie , the Queene of the world , and Caput mundi , Matt. 12. v. 42. and to see the old Monumentes in that place ; euen as the Queene of the South came from farre , to heare Salomons Wisedome , and to beholde his glory . To that of Jrenaeus , I haue said sufficiently in many places of this Chapter ; as also to that of Policrates , and the other Byshoppes of Asia : That which I haue sayd of S. Cyprian , doth euidently confirme the same . And the testimonie of Eusebius is consonant , while he writeth in this maner : Euseb. Hist. lib. 5. Cap. 24. Sed hoc non omnibus placabat Episcopis ; quin potius è contrario scribentes ei , iubebant , vt magis qua sunt pacis ageret , et concordia atque vnanimitati studeret : denique extant etiam ipsorum literae , quibus asperius obiurgant Victorem : All Byshoppes liked not his dealing , but by their Letters directed to him , they commaunded ( marke well the word ) that he should rather doe those thinges which belong to peace , and should indeuour himselfe to establish concord and vnitie : To be briefe ; their Letters are extant , in which they reprooue Victor ( the Byshoppe of Rome ) very sharpely . Thus writeth the auntient and learned Father Eusebius ; cleering two thinges vnto vs . Th' one , that Irenaeus and the other holy Byshoppes , did chide and reproue the Pope . Th' other ; that they did not onely rebuke him , but ( which is much more ) , freely in their Letters to him , commaund him . Marke well the word ; ( Iubebant , ) they commaunded him . For ( sayth our Jesuite , ) The Pope was both reproued and commanded . the other Apostles sent not Peter by any authoritie of commaund , but onely by request and petition ; as Princes and Superiours without any touch of their high Office or Dignitie , may be sent by their inferiours : their sending proceeding from petition , nothing empeacheth their high Soueraigntie . But our sir Fryer either desireth to deceiue others , or knoweth not what he sayth . For without all peraduenture ; in proper phrase of speach , whosoeuer is sent by an other or others ( marke well my wordes , ) the same person or persons , as they be sent , are inferiours : For this reduplication ( sent as sent , ) implyeth intrinsecally a duetie and subiection ; The Reduplication must be well marked . euen in him or them , who otherwise may be superiours . Whensoeuer one goeth to a place vpon request , he is not properly sent thyther by him that made the request , but freely taketh that iourney in hand of his owne accord : Hee doth it willingly , not by compulsion ; of charitie , not of duetie . To which I adde ; that it is a disloyall speach of a Subiect , to affirme that the King may be sent of his Subiectes . Howbeit I will not deny , but the King in some matters of great consequence , may be perswaded by the aduise of his graue Councellours ; that his corporall presence were necessarie , and therevpon resolue with himselfe to goe in proper person : Yet in such a case , it can neither truly , nor properly be sayd ; That the King was sent of his Subiectes , but that hee tooke the iourney in hand freely and of his owne accord , though perhappes the rather by their aduise . To that of our Iesuite , where he sayth ; That S. Paul being inferiour to S. Peter , reprehended him : and that Bell , if he were a Byshoppe , would looke as the Diuell looked ouer Lincolne , and none might admonish him of any fault . I answere in this manner : First , that our Fryer doth too much iniurie to S. Paul , while he maketh him inferiour to S. Peter ; and withall doth no little dishonour to his Popes , who in all their Pardons . Dispensations , and such like trumperie doe euer rely vpon the ioynt authoritie of S. Peter and S. Paul , grounding their power and soueraigntie in them both . Galat. 1. v. 1. For S. Paul receiued not his Authoritie from any mortall man , but from God himselfe immediately : Yea , himselfe sayth of himselfe , that hee had as great Power as Peter : th' one ouer the Iewes ; th' other ouer the Gentiles . Galat. 2. v 8. Secondly , that euery Apostle receiued from Christ himselfe , equall Power ouer the whole World ; Mat. 28. v. 19. euery one of the eleuen , hauing the same Commission that Peter had . Thirdly , that our Jesuite seemeth better acquainted with the Diuell , then he is with God ; as who beareth his Reader in hand , that he knoweth how the Diuell looked ouer Lincolne . Fourthly , that not Bell , but the Pope is the man ; who may carry thousandes of soules into Hell , Dist. 40. cap. fi Papa . and yet no man may say vnto him ; Why doest thou so ? This is alreadie prooued , in the Conclusions aforegoing . Heere I deeme it not amisse , for the complement of the Popes falsely pretended Soueraigntie , to adioyne a testimonie of one of his holy Martyrs , by way of digression .

The Digression .

THe Secular popish Priestes aswell French as English , haue published in print may Bookes ; in which they haue most liuely pourtrayed and paynted out the Iesuites in their best beseeming colours . They affirme constantly in their sayd Bookes , of the Iesuites in generall ; that they be Proud men , Tyrantes , Coozeners , Thieues , Gypsies , Murderours , and men of no Religion . Of Robert Parsons that trayterous and foule-mouthed Jesuite , in particular ; that hee is a Bastard , a notorious Drunkard , a Deceiuer , a Traytor , a prouoker of others to Treason , the Monster of mankind , a Farie-brat , begotten of some Incubus ; and what not ? All which , are plainely and truly related in my Booke , intituled , The Anatomie of Popish tyrannie : Which Booke , hee that hath not seene and read , may seeme to be ignorant of the deepest poyntes of Iesuiticall Theologie . These Bookes do so gall & wound the Jesuites , at the very heart , as they know not in the world what to say or answere in that behalfe . Clerke and Watson lately executed for their most notorious treasons , wrote sundry Bookes against the sayd Jesuites . This Iesuite B. C. is so mightily assayled and turmoyled , with that which I cite out of Watson , that in one place , to weete , in his Epistle about the 27. page , hee hath these wordes . The Author he alleadgeth is some Quodlibetarian Minister , though poore Watson beareth the name . But in an other place , to weete , in the eight Chapter of this present Pamphlet , he writeth thus . Bell sheweth smal conscience in belying the dead , and laying more faultes vpon him vniustly ; when alasse , hee had otherwise too many . Againe , Watson speaketh of matters of fact . In which twaine , the Iesuite flatly contradicteth himselfe : In the former , hee would gladly finde out an other Author . But in the latter , hee vnawares fathereth the Booke vpon Watson ; telling Bell , that hee belyeth the dead . To which I adde : that Watson vpon his death , did acknowledge himselfe to be the Author .

Robert Parsons begot two Bastards , Male & Female , vpon the body of his owne sister . Betweene his age of 17. & 23. he was an Heretike of the Family of Loue , till he became a Iesuite .

See my Anatomy . P. 71.

The Iesuites third Chapter , of the Marriage of Priestes and Ministers of the Church .

THe Jesuite greatly lamenting , that the prohibition of the Marriage of Priestes can not be iustified , & not daring to deale with my Suruey , The marriage of Priestes is soundly handled , in the Suruey of popery . ( where the same is most largly handled , & all Obiections and difficulties which possibly can be imagined , distinctly & soundly answered , ) complayneth grieuously ; that I seeke to deceiue my reader , in not proouing in my Tryall what I say for the same , but referring the Reader to my Suruey . The truth is this , that in the Tryall I meant onely to shew to all simply seduced Papistes ; that , late Popish Faith and Doctrine was not the old , ( as they ignorantly beleeue , ) but the new Religion in verie deede . And my purpose was , to effect the matter with such breuitie ; as euery one might buy the Treatise for a small peece of money , The triall of the new Religion , is heere soundly defended . and carry it in his Bosome about with him ; and so be able to poynt as it were with his Finger , ( against all such as boast of Poperie as of the old Religion , ) when and by whom euery maine poynt of late Papistrie , first began . Our Jesuite seeing their Pope confounded , and their Fayth and Doctrine prooued to be the New religion ; can not tell in the world what to doe , say , or thinke , for and in the defence thereof . Let vs heare his owne wordes : thus doth he write . It serueth not the turne ( saith he ) to tell vs , that he hath done it in his Suruay . I therefore to content our Fryer Jesuite , ( if it will be , ) am heere resolued to set downe such speciall kindes of proofe , deriued and taken out of my Suruay , as are able to perswade all indifferent Readers , that the Marriage of Priestes euer was , and this day is , both honest & lawfull by Gods law ; and onely prohibited by the wicked and cursed Lawes of men ; the Byshops of Rome I meane .

The first Proposition .

Onely the Romish church forbiddeth Priestes marriage . All Ministers which are not Papistes , nor subiect to the lawes and rules of Poperie , may lawfully Marry , euen by the doctrine of the Church of Rome . I prooue it ; because all such Ministers are meere Lay-men , by the iudgement of the Church of Rome ; which Church for all that and none other , debarreth Priestes and other Ministers of the Church , from the freedome of honourable Wedlocke . This Assertion is plaine and euident ; it needeth no proofe at all .

The 2. Proposition .

Marriage was euer lawfull for all Priestes and other Ministers of the Church , during all the time of the Old Testament . This Proposition is cleare to all such , as shall duely reuolue the holy Bibles . For the holy Prophet Jeremie was the sonne of Helkiah , who was one of the Priestes that were at Anathoth : Ier. 1. v. 1. 1. Sam. 1. v. 3. Exod. 18. v. 1. & 2. Luk. 1. v. 8.9.13 14.18.19 Leu. 21 , v. 13.14 . Hophni and Phineha● were the sonnes of Helj the Priest : Sephora was the daughter of Jethro , the Priest of Midian ; S. John the Baptist who was the precursor of our Lord Iesus , was the sonne of Zacharias the Priest : Yea , the High Priest was appoynted by God himselfe , to marry a Mayde of his owne people ; so honourable was the mariage of Priestes in his most holy sight .

The 3. Proposition .

Marriage is lawfull for Priestes and other Ministers of the Church , euen now in the time of the New Testament . Where by the word ( Priestes ) I vnderstande all such as are admitted to preach Gods word , and to administer the holy Sacramentes . This Proposition is prooued very copiously in my Suruay of Poperie ; Suruay , P. 220. aswell by the Textes of holy Writte , as by the flatte testimonie of S. Chrysostome , S. Clement , S. Eusebius , S. Theophilactus , and many others : To which place , for breuitie , sake I referre the Reader ; especially , because this trueth will be prooued againe and againe , in the Propositions following .

The 4. Proposition .

The Marriage of Priestes is onely by the law of man prohibited , and not by any positiue constitution either of Christ , or his Apostles . I prooue it many wayes : First , by the Popes owne Decrees ; where I find these expresse wordes : Con. 26. Q. 2. Cap. Sors . Neither Christ nor his Apostles , doe forbid Priestes Mariage . Copula namque Sacerdotalis vel consanguineorum , nec Legali , nec Euangelica , vel Apostolica auctoritate prohibetur ; Ecclesiastica tamen lege penitus interdicitur : For the Marriage of Priestes is neither forbidden by the Law of Moses , nor by the Law of the Ghospell , nor by the Law of the Apostles ; yet is it altogeather and wholly forbidden by the Law of the Church ( of Rome . ) Marke well these wordes ( gentle Reader ) for Christes sake ; for they are able to confound all Jesuites , & Iesuited Popelinges in the world . Obserue with mee first , that Gratianus , who hath taught vs out of the Popes owne Decrees this godly and memorable lesson , was a very famous Popish Canonist , brother to Petrus Lombardus surnamed , The Maister of Sentences , and of such renowne in the Popish Church , that his Bookes are this day read publiquely in their Diuinitie-schooles . Secondly obserue , that this Gratianus so learned and so famous in the Romish Church , liued with his brother Lombardus euen then , when the Pope was in his greatest pompe and tyrannie . Obserue thirdly , that this Gratian so learned and so renowned amongst the Papistes , did euen in the altitude of Poperie commit that to the open view of the world , which vtterly ouerthroweth all Papistrie , and turneth it vpside downe . Obserue fourthly , that the Pope and his Popish vassals being iustly infatuated for their sinnes , had no power to hinder and keepe backe from the print such Bookes , as doe vtterly disclose their tyrannie , falsehood , and paltry dealing . Exod. 14.22 . Heb. 1● . 29 . Num. 22.28 . Dan. 3.25 . 4. Reg. 6.6 . Act. 12.7.10 . For our Lord God , euen that mightie God Jehouah , which caused the Red-sea to giue place to the Israelites ; who caused Balaams Asse to speake ; who caused the Fire to suspend it force in the burning Furnace ; who caused Yron to swimme vpon the Water ; who caused Yron-lockes and Brasen Gates to open voluntarily : that mighty God I say , enforced Gratian that learned , famous , and zealous Papist , to confesse openly for the battering downe of Poperie ; that the marriage of Priestes , ( which the Pope forbiddeth vpon paine of eternall damnation ) is neither forbidden by the Law of Moyses , nor by Christ , or his Apostles .

I prooue it secondly , by the testimonie of Caietanus that learned and famous Cardinall of Rome , whose words are these . Caiet. in Quod lib. ●ontr . Luth. Nec ratione , nec authoritate probari potest , quod absolutè loquendo Sacerdos peccet , contrahendo matrimonium : nam nec ordo in quantum ordo , nec ordo in quantum sacer , est impeditiuus matrimonij : siquidem Sacerdotium non dirimit matrimonium contractum , siue ante , siue post , seclusis omnibus Legibus Ecclesiasticis , stando tantum ijs quae habemus a Christo et Apostolis : It can neuer be prooued , neither by Authoritie , nor by Reason , if we speake absolutely , that a Priest sinneth by marrying a Wife : For neither the order ( of Priesthood ) in that it is order ; neither order , as it is holy ; is any hinderaunce vnto Matrimonie : For Priesthood breaketh not Marriage , This cutteth the Popes throate , he can no longer liue . whether it be contracted before Priesthood , or afterward ; if wee set all Ecclesiasticall Lawes apart , and stand onely to those thinges , which we haue of Christ and his Apostles . Thus writeth this great learned man ; whose testimonie is so cleare and euident , that no deniall , no euasion , no tricke of legierdemaine , can haue any place . For he sayth first , that a Priest sinneth not in marrying a Wife . Secondly , that Priesthood doth not disanul Wedlocke , whether a Priest be married before or after it : This is a poynt of great consequence ; let it be well remembred . Thirdly , that Priestes Marriage is neither forbidden by Christ , nor by his Apostles . Suruay , p. 269. Panormitanus that famous Papist , teacheh the selfe same doctrine : his wordes are set downe in the 12. Proposition : see them there . I prooue it thirdly , by the verdict of the famous Papist Viguerius ; as also of their Saint Antoninus , sometime Arch-byshoppe of Florence : Viguer . de differ . vota , §. 5. ver. 14. Ant. p. 3. Tit. 1. C. 21. §. 1. These are the expresse wordes of Antoninus ▪ Episcopatus ex natura sua , non habet opponi ad matrimonium : The office of a Byshoppe of it owne nature , is not opposite or against Marriage . The case we see , is most cleare and perspicuous to euery child : viz. that the Marriage of Priestes is very lawfull , as which is neither forbidden by Christ , nor by his Apostles . No , no , the Byshoppes of Rome onely haue prohibited it ; as I haue at large discoursed and prooued in my Suruay of Popery . Marke well the eleuenth Proposition following , as which is a confirmation hereof .

The 5. Proposition .

It was euer lawfull for the Byshoppes , Priestes , and Deacons of the East-church , to be Married , and to beget children in the time of their Priesthood . This Proposition is prooued by the flat testimonie of the sixt generall Councell holden at Constantinople , in the yeare of our Lord God 677. where 289. Byshoppes were assembled . A.D. 677. In the 13. Canon of this famous Councell , three speciall thinges are decreed . First , that Priestes , Deacons , and Sub-deacons , may haue the lawfull vse of Wedlocke , at such times as they doe not execute the Ministerie . Secondly , this famous Councell excommunicateth all those Priestes and Deacons , that after their orders put away their former wiues vnder pretence of Religion . Thirdly , it excommunicateth all such , There was smal account of the Church of Rome . as labour to separate Priestes and Deacons , from the vse and company of their Wiues . And after all this , this great and learned Synode , addeth this worthy and memorable Obseruation : viz. that they haue thus decreed , albeit they know the Lawes of Rome to be otherwise . Where I note by the way , that so many learned Byshoppes did 677. yeares after Christ , vtterly contemne the falsely challenged Primacie of the Church of Rome .

This Decree of the famous Councell , is confirmed sundry wayes : confirmation 1 First , by the flat Canon of Christes blessed Apostles , in these expresse wordes . Can. 6. Apost. Episcopus , aut Praesbyter , aut Diaconus , Vxorem su●m praetextu religionis non abijcito : si abijcit , segregator a communione ; si perseuerat , deponator : Let neither Byshoppe , nor Priest , nor Deacon , put away his Wife vnder pretence of Religion : if he so do , let him be excommunicate : if he continue , let him be deposed . Out of these wordes , I obserue these golden Lessons . First , that in the dayes of the Apostles , it was lawfull for Byshoppes , Priestes , and Deacons , to haue Wiues . Secondly , that if either Byshoppe , Priest , or Deacon , should put away his Wife vnder pretence of holynesse ; the Byshoppe , Priest , or Deacon , for that his offence , should be excommunicate . Thirdly , that if any Byshoppe , Priest , or Deacon , would not receiue againe his wife , whom he had put away vnder pretence of holinesse or religion ; then such a Byshop , Priest , or Deacon , should be depriued of his lyuing .

confirmation 2 It is confirmed secondly , by the verdict of the Popes owne Law , which is the flatte opinion of Pope Vrban ; as his deuoted Champion Gratianus telleth vs : These are his expresse wordes . Cum ergo ex Sacerdotibus nati , in summos pontifices supra legantur esse promoti ; non sunt intelligendi Either the mariage of Priests is lawfull , or many Popes haue beene Bastardes . de fornicatione , sed de legitimis coniugijs nati , quae Sacerdotibus ante prohibitionem vbique licita erant ; et in orientali Ecclesia vsque hodie eis licere probantur : When therefore wee read , that Priestes Sonnes are made Popes , wee must not vnderstand Bastardes , but Sonnes borne in honest and lawfull wedlocke , which was euery where lawfull for Priests before the prohibition ; and the same is this day lawfull in the East Church . The popish famous Arch-byshop and canonized Saint Antoninus , singeth the selfe same song with Pope Vrban , and the Popish Canon Law : These are his wordes . Anton. P. 2. tit. 11. cap. 2. §. 9. vide Cassiod . lib. 9. cap. 38. idem planè asserit . Quia Grae●i etiam in Sacerdotio coniugio vtuntur . For the Greekes , euen in the time of their Priest-hood , haue the vse of Wedlocke . Out of these wordes of the Popish decrees , together with Antoninus his constant affirmation , I gather these memorable obseruations . First , that many Priestes Sonnes haue beene Popes . Secondly , that those Priestes Sonnes were not Bastardes . Thirdly , that the Priestes their Fathers begot them of their lawfull Wiues ; euen in the time of their Priest-hood . This obseruation striketh dead : the Pope and his Popelinges , cannot this day endure the sound thereof . Let it neuer be forgotten ; it is an inuincible Bulworke against the Papistes . To which I adde the Testimonie of Socrates , whose expresse wordes are these . Cum omnes quj praeclarj sunt in oriente , abstineant ; et Episcopj , non necessitate legis , sed si voluerint , hoc faciunt ; multj enim illorum Episcopatus tempore , etiam liberos ex legitimi● vxoribus sustulerunt : Seeing all of account in the East , abstayne , and the Byshoppes doe the same ; not by any necessitie of Law , but vpon their owne free will and pleasure : for many of them euen at that time , when they were Byshoppes , did beget children of their lawfull wiues : 6. Proposition And Nicephorus in his Historie , doth constantly affirme the same . Niceph. lib. 12. Cap. 34.

The 6. Proposition .

The Marriage of Priestes was euer lawfull also in the West Church , vntill the cursed Prohibition of Pope Siricius ; A.D. 389. which was for the space almost of 400. yeares after Christ . I prooue it , euen out of Siricius his owne wordes . In Epist ad Aphrican . Quod dignum , et pudicum , et honestum est , suademus , vt sacerdotes et leuitae cum suis vxeribus non coeant : Wee councell that , which is meete , chast , and honest ; that Priestes and Deacons haue no copulation with their Wiues . Tom. 1. Concil. His reason he addeth in these wordes : Rom. 8.8 . Qui autem in carne sunt , Deo placere non possunt : They that are in the flesh , they can not please God . Out of these wordes of our disholy Father Siricius , I collect these worthy documents . First , that when he came to his Popedome and Superroyall Pontificalitie . Priestes were married , both in the East , and in the West Church . he found both Priestes and Deacons married . Which I gather out of these wordes : ( Cum suis Vxoribus , With their Wiues . ) For if they had not exercised coniugall actes with their Wiues , in vaine should Siricius either haue inueighed against them , or disswaded them from their Wiues . Secondly , that for the space of three hundred eightie yeares and odde , Byshoppes , Priestes , and Deacons , vsed to marrie , and haue Wiues . Thirdly , that with this fond ( I would say learned ) Pope , Heb. 13. v. 4. Wedlocke ( which th' Apostle tearmeth Honorable ) was such a carnall vice , as none could please God in the same . Marke well the next Proposition .

The 7. Proposition .

Siricius his Prohibition notwithstanding , Priestes were still married in many places a long time : yea , in Germanie the Marriage of Priestes was vsed without restraint , Pope Hildbrand was reputed an Heretike , for denying the marriage of Priestes . for the space of a thousand seuentie and foure yeares after Christ : viz. vntill the dayes of the vngratious Pope Hildebrand , who tearmed himselfe Gregorie the seuenth . I prooue it by the cleare testimonie of Lambertus Schafuaburgensis , a man whom their trustie friende Ar. Ponta●us Burdegalensis , affirmeth to haue handled the Histories of his time , very exactly : I will neither adde , change , or take any one iote from his wordes . Thus doth he write . Lamb. Schaf· in Chron. A.D. 1074. Hildebrandus Papa cum Episcopis Italiae conueniens , iam frequentibus Synodis decreuerat , vt secundum instituta antiquorum Canonum , Presbyteri vxores non habeant , habentes aut dimittant , aut deponantur ; nec quisquam omnino ad Sacerdotium admittatur , qui non in perpetuum continentiam vitamque caelibem profiteatur . Sequitur ; aduersus hoc Decretum protinus vehementer infremuit tota factio clericorum , hominem plane haereticum et vesa●i dogmatis esse clamitans , qui oblitus sermonis Domini , quo ait , non omnes capiunt verbum hoc , qui potest capere , capiat . Mat. 19. V. 11.13 . 1. Cor. 7. V. 9.10 . Et amplius ; qui se non continet , nubat , melius est . N. nubere , quam vri ; violenta exactione homines viuere cogeret ritu angelorum , et dum consuetum cursum naturae negaret , fornicationi et immunditiei fraena laxaret : Pope Hildebrand , togeather with the Byshops of Italy , decreed in frequent Synodes , that after the ordinaunces of old Canons , Priestes should not haue Wiues ; and that such as had Wiues , should either put them away , or be depriued of their Liuinges : and that none should be admitted to the order of Priesthood , Priestes made Votaries against their willes , but he that would professe the perpetuall Vow of single life . Loe the popish Priestes tell vs , that the Pope is an Heretike , & a madde man . Against this Decree , the whole faction of the Clergie stormed woonderfully , crying out that ( Pope Hildebrand ) was madde , yea a flatte Heretike , as who had forgotten the word of our Lord ; who sayth , that all can not liue continent : And of the Apostle ; who sayth , He that cannot abstaine , let him marrie ; for it is better to marrie , then to be burnt : And would violently compell men to liue like Angels : and while he denied the accustomed course of Nature , he opened the window to Fornication & vncleannesse . Out of these wordes , I obserue these documentes . First , that this Lambertus was a Monke , and a great Patron of Poperie : Secondly , that seeing he was a learned and zealous Papist , all must needes be of good credite , that hee sayth against the Papistes , and against Popish doctrine . Thirdly , that Priestes were married in Germanie , aboue a thousand and seuentie yeares after Christ ; that is to say , vntill the dayes of Pope Hildebrand , who tearmed himselfe Gregorie the seuenth . Fourthly , that it was so strange a thing in those dayes ( 1074. yeares after Christ ) to speake against the Marriage of Priestes in Germanie , A.D. 1074. that the learned Byshoppes , Priestes , and others of the Clergie , reputed Pope Hildebrand an Heretique for withstanding the same . Fiftly , that the Popes so supposed Soueraigntie ouer the whole Church , was in those dayes vtterly condemned of the whole Church of Germanie . For Lambertus telleth vs freely and truely , that all the Clergie withstood the cursed Decree of the Pope , & proclaimed him an Heretique : and this they did , euen by the flat testimonie of Christ and his Apostles . Sixtly , that by the verdict of al the Learned in Germanie , that great & goodly Country ; the Pope did not only enforce them violently against their ancient Customes , but withal made the way to all filthy liuing . This my Doctrine is confirmed by a double argument : First , because Pope Pelagius the second of that name ( who was Byshop 200. yeares after Siricius , Vixit Pelag. 2. A.D. 580. ) did willingly admitte the Byshoppe of Syracusa , albeit he were a married man , and had a Wife and Children ; neither was that Byshoppe then vrged to forsake the vse of holy Wedlocke . Dist. 28. cap. de Syracus . vibis . Gratianus , a man of great reputation among the Papistes , doth in the fore-named Distinction referre out of Pope Pelagius his wordes , Priestes may lawfully marrie , euen by the iudgement of learned Popish writers . in this manner . Siue ergo Presbyter , siue Diaconus , siue Subdiaconus fuerit , quod praefa●is ordinibus constitutj licitè matrimonio vtj possunt : Whether therefore he be Priest , Deacon , or Sub-deacon , it is euident , that such as are within the aforenamed Orders , may lawfully haue the vse of holy Wedlocke . Out of these words of Gratianus that learned and zealous Papist , I inferre against the Doctrine of the Pope ; that Priestes , Deacons , and Sub-deacons , may not onely be Married , but withall , while they be Married , haue the vse of holy Wedlocke . Secondly , because Pope Nicholas ( who liued aboue three hundred yeares after Pelagius ) was so farre from disquieting Married Priestes for their Marriages , Dist. 28. Cap. vlt. that when the Bulgarians complayned of that fault so supposed , he perswaded them to be content , and not to dishonour their married Priestes . This is that Doctrine , which the Popes owne Canon-law affoordeth vs : wee heartily thanke him fo● it . Let vs adde herevnto , that the Constitution of Pelagius was not of force in Sicilia , Dist. 31. Cap. primo . saue onely three yeares before the Popedome of Gregory the great : which doubtlesse was more then two hundred yeares after the Popedome of Siricius : For thus doth Pope Gregory write : Ante triennium , omnium Ecclesiarum Subdiaconi Siciliae prohibiti fuerunt , vt more Romanae Ecclesiae suis vxoribus nullatenus misceantur : Quod mihi durum atque incompetens videtur , vt qui vsum continentiae non inuenit , neque castitatem promisit , compellatur a suo Vxore separari : Pope Gregory confoundeth the late Popes of Rome . Three yeares ago , all Sub-deacons of Sicilia were charged to forbeare the vse of holy Wedlocke , according to the custome of the Romane Church : Which seemeth to mee a very hard and vnconuenient thing ; that hee who neither hath the gift of Continencie , neither yet hath vowed Chastitie , should be forcibly secluded from his Wife . Out of these wordes I obserue these Instructions . First , that the Lawes of single life tooke onely place in Sicilia , A.D. 588. about three yeares before the time of Gregory the first . Secondly , that it is a diabolicall thing to compell such to Marriage , as neither haue the gift of Continencie , neither yet haue vowed Chastitie . Thirdly , that the Marriage of all Byshoppes and Ministers in our Churches , as also of all secular Popish Priestes euerie where , is lawfull and true Wedlocke by the doctrine of Pope Gregorie : the reason is at hand , because none of them are Votaries : For , to the Vow which they call Annexed , they are no more bound in the West Church , then they are in the East . Marke well the next Proposition .

The 8. Proposition .

All secular Priestes are so free from the solemne Vow , which by the Church of Rome is annexed to Ecclesiasticall orders ; that their Marriages are true , perfect , and of force , the supposed dissoluing impediment thereof not withstanding . I prooue it , by a triple argument : First , because Scotus , Nauarrus , Iosephus Angles , Durandus , and the rest , doe all freely graunt , that this Vow is onely annexed by the ordinaunce of the Church , and by the power of man . Secondly , because if the secular Priestes be Votaries , This Dilemma girdeth the Pope and his Iesuited Popelinges . their Vow must either be by the word spoken , or by the deed done . Not the former , because no such word can be prooued . Neither the latter , because if the act it selfe in taking orders , should be the Vow annexed , or essentially include the same ; it would follow therevpon necessarily , that the Greekes likewise should become Votaries , seeing they doe the selfe same thing : Who for all that , See the 4. Proposition , & marke it well . were neuer Votaries , nor yet so reputed by the Learned Papistes ; as we haue already seene in the fourth Proposition . Thirdly , because when two thinges are essentially and really distinguished ; the graunt of the one , doth not necessarily include the grant of the other : and yet is the solemne Vow of Chastitie essentially and really distinct from sacred Orders , Nauat , in Euch cap. 22. §. 18. as Nauarrus , Iosephus , Gratianus , Sectus , Durandus , Antoninus , and all learned Papistes willingly do graunt . Marke the next Proposition well .

The 9. Proposition .

Albeit by Popish fayth and doctrine , all such as Marrie after the single Vow of Continencie , doe sinne mortally ; yet doth their Marriage holde , and is of force . Thus teach all Learned popish Doctors with vniforme assent , no exception can be made ; Angelus , Rosella , Calderinus , Couarruvias , Paludanus , Maior , Siluester , Nauarrus , Fumus , Scotus , Aquinas , and the rest , do constantly affirme it . It shall suffice to alleadge the wordes of Fumus , in the name of all the rest : Thus doth he write . Fumus de matrim. §. 55 Secundum impedimentum est votum simplex : nam qui vouet castitatem simpliciter , si contrahat , mortaliter peccat , violans fidem Deo datam ; tamen tenet matrimonium : The second impediment is a single Vow : for he that voweth Chastitie simply , if he afterward marrie , committeth a mortall sinne in breaking his promise made to God ; but yet the Matrimonie holdeth and is of force . Marke the next Proposition againe and againe .

The 10. Proposition .

The Vow single , is of one & the same nature with the Vow solemne , not distinguished by any essentiall , but meere accidentall difference . I prooue it by the plaine affirmance of Josephus Angles , a very learned Fryer and a famous popish Byshoppe : these are his expresse wordes . Io. Angles in 4. s. q. de voto art. 6. diffic ▪ 2 . Votum solenne et simplex ex parte subiecti specie accidentali differunt , propterea quod voti simplicis subiectum est ad contrahendum matrimonium habile , licet contrahendo peccet : at vero subiectum voti solennis , est ad contractum matrimonialem inhabile : transgressiones voti simplicis et solennis eiusdem speciei sunt , etiamsi qui solenniter vouet , grauius peccet : ratio est , quia specifica differentia actuum est penes obiecta ; et cum idem sit vtriusque voti obiectum , nempe seruare continentiam , erunt actus eiusdem speciei : erit tamen voti solennis transgressio grauior , ratione perfectioris status : Marke well , that the Vow single and solemne , are essentially one and the same . The Vow solemne and single , differ accidentally in respect of the subiect , because the subiect of the single Vow is able to contract Matrimonie , albeit he sinne in so contracting : but the subiect of a solemne Vow , is inabled to matrimoniall contract : the transgressions of the Vow single and solemne , are of the same nature or kind , albeit he that maketh the solemne Vow , sinneth more grieuously : The reason is , because the specificall difference of actes , resteth in the obiectes : and seeing there is one obiect of both the Vowes ; to weete , to keepe chastitie , the actes must be of the same nature or kind ; howbeit the transgression of the solemne Vow shall be greater , by reason of the perfecter state . Thus disputeth Fryer Josepth , after the opinion of other popish Doctors . And doubtlesse his Discourse is euident , because euery specificall difference morall aryseth of the obiectes ; and consequently , seeing the obiect of Vow single is one and the same with the Vow solemne , the difference betweene them can no way be essentiall ; neither can the Vow solemne dissolue Matrimonie contracted , forasmuch as the Vow single beeing intrinsecally the same , can not doe it . Marke well the next Proposition .

The 11. Proposition .

The Popes dispensation doth make Priestes marriage lawfull , ergo , God doth not forbid it . Matrimonie euen after the solemne Vow of Religion , is with our Jesuites and Iesuited Papistes , very lawfull and of force ; so it be done by and with the Popes Dispensation . This doctrine is taught by many learned Papistes ; Antoninus , Richardus , Hugo , Innocentius , Conarrunias , Nauarius , and others . The same Doctrine is confirmed , euen by the reall and vsuall practise of sundry Popes . It may suffice in regard of breuitie , to alledge one , in the name of all . The Popish S. Antoninus , sometime the Archbyshop of Florence , hath these wordes . Ant. p. 2. 〈◊〉 11 , cap. 2 §. ● . Papa dispensare potest in statuto Concilij vmuersalis : de Voto solennj per pr●fessionem etiam patet , quod licet Papa non possist facere , quod professus non fuit professus , potest tamen facere , quod non sit obligatus relig●oni et ad votum religionis ; quia in omni voto intelligitur , excepta authoritate Papae : Infra ; et communiter Canonistae tenent , quod Papa potest dispensare in voto solenni religionis , non quidem tantum vt sit religiosus , et non seruet vota , sed de religioso potest facere laicum ; ex magna causa vrgente : The Pope can dispense in the Decrees of a Generall Councell . It is also cleare , that he can dispense in a solemne Vow of profession : For , albeit the Pope can not make a professed person , not to haue been professed ; yet can hee this doe , that the professed person shall neither be bound to his Religion , nor to his Vow : because we must vnderstand , that in euery Vow , the Popes authoritie is excepted : And the Canonistes doe commonly hold , that the Pope can dispense in the solemne Vow of Religion ; not onely that one be still a Religious person and keepe not his Vow ; but hee can also make of a Religious person , a meere Lay-man , vpon an vrgent cause . To this Popish canonized Saint and famous Arch-byshoppe , let it not grieue our M. Fryer , if I adde the worthy testimonie of their famous Popish Canonist and great Diuine Martinus Nauarrus ; his wordes are these . Nauar. de iudic . notab. 3. p. 275. Papa dispensare potest cum Monacho iam professo , vt contrabat matrimonium ; imo de facto multj Papae dispensarunt : Loe , the Pope can make the marriage of Friers , Iesuit●s , and Nonnes , to be very lawfull . Loe , the Pope when it pleaseth his Holynesse , can make of Monkes , meere Lay-men : he can also make Monkes to continue Monkes still , and for all that , not to keepe their Vowes . Yea , how soeuer his Iesuites and Iesuited Popelinges cry out against the Marriage of Priestes ; yet can hee make the Marriage of Monkes ( and a fortiorj the Marriage of secular Priestes ) to be lawfull Marriage , euen with his bare word . I will say nothing of Couarruvias , Richardus , Paludanus , Scotus , Caietanus , Josephus Angles , and others ; for of their verdictes , the Reader may find great plentie in my Suruay of Poperie : See and marke well the fourth Proposition aforegoing . Onely heere by the way , I would tell our holy Father ( if it would please him to heare me ) that seeing he can with his word make the Marriage of Priestes lawfull ; it were good he should doe it , for that which hee may read in the next Proposition .

The 12. Proposition .

The forced and coacted Chastitie of Priestes hath been such & so intollerable ( euen by the confession of the best learned Papistes , ) as nothing in the whole world hath brought more shame to Priesthood , more harme to Religion , more griefe to godly men . The great & famous Popish Cardinall Panormitanus doth prooue this Proposition so learnedly , and with such Christian grauitie , as it being well marked , is able to confound all Papistes in the world : these are his expresse wordes . Panorm. de Cleric . coniug. Cap. cum Olim. Continentia non est in Clericis secularibus de substantia ordinis , nec de iure Diuino ; quia alias Graeci peccarent , nec excusaret eos consuetudo . Sequitur , et non solum credo potestatem messe Ecclesiae hoc condendi , sed credo pro bono et salute esset animarum , quod esset salubre statutum , vt volentes possint contrahere ; quia experientia docente , contrarius prorsus effectus sequitur ex illa Lege continentiae , cum hodie non viuant spiritualiter , nec sint mundi , sed maculantur illicito coitu cum eorum grauissimo peccato , vbi cum propria vxore esset castitas : Continencie of secular Priests is neither of the substaunce of Priesthood , nor of the law diuine . Continencie in secular Priestes , is neither of the substaunce of their Orders , nor of the Law diuine : For otherwise , the Greekes should sinne , and their Custome could not excuse them . And I doe not onely beleeue , that the Church can make such a Law , but also that such a Law were for the good and for the saluation of soules , that such as would , might marrie ; for experience teacheth , that a contrary effect followeth of that law of continencie , seeing this day they liue not spiritually : neither are they cleane , but polluted in vnlawfull copulation with their most grieuous sinne , though they might liue chastly with their owne Wiues . Thus writeth learned Panormitanus , the Popes famous Canonist , his deare Abbot , his reuerend Arch-bishop , his honourable Cardinall . Panormit . de cleric coniug. cap. cum ol●● . Loe , the Pope● learned Doctors , write against the Pope . Let vs now heare what Polydorus Virgilius a zealous & learned Papist saith : for hee , seeing he was an Italian , knew best the Italian and Romish fashion . These are his expresse wordes ; I will neither adde to them nor take ought from them , but will deale synceerely and truly ( though our Jesuite be farre from it ) not onely in this Booke , but in whatsoeuer else I shall write hereafter , euen vpon the perill of my soule . Polyd. lib. 5. cap. 4. in sine . Illud tamen dixerim , tantum abfuisse , vt ista coacta castitas illam coniugalem vicerit ; vt etiam nullius delicti crimen , maius ordini dedecus , plus mali religioni , plus doloris omnibus bonis impresserit , inusserit , attulerit , quam Sacerdotum libidinis labes : proinde forsitan tam e republica Christiana , quam ex ordinis vsu esset , vt tandem aliquando ius publici matrimonij Sacerdotibus restitueretur ; quod illi sine infamia sanctè potius colerent , quam se spurcissimè eiuscemodi naturae vitio turpificarent : Yet this I will say , that this forced & coacted Chastitie ( of Priests ) was so farre from excelling Chastitie in Wedlocke , as no crime whatsoeuer hath brought greater shame to Priesthood , more harme to Religion , more griefe to all good men , then the vnchast life of Priestes . Loe , Priestes marriage was once deemed very lawfull . Therefore , it were perhaps no lesse necessarie for the publique weale of Christendome , then for the order of Priesthood , that once againe Priestes might marrie publikely , and so liue honestly and without shame , and not pollute themselues so filthyly . This is the doctrine of Polydorus , well worthy to be written in Golden letters . Yea , the Marriage of Priestes is so honourable and so lawfull by Gods law , and the prohibition thereof so dishonourable and dolefull ; that Pope Pius the second of that name ( who afore his Popedome was named Aeneas Syluius , a very learned and famous writer ) did deliuer his minde & opinion concerning this subiect , in this manner ; as his owne deare Platina hath published the same . Platina in vita P●j . 2. p. 342. Indoctum Episcopum Asine comparandum ; corpora malos medicos , animas imperitos sacerdotes occiacre : vagum Monachum diaboli esse mancipium : virtutes Clerum ditasse , vitia pauperem facere : Sacerdotibus magna ratione sublatas nuptias , maiori restituendas videri : Loe , one Pope condemneth an other . Pope Pius vsed to say ( as writeth his owne deuoted vassall Platina , ) that a Bishop without learning , was like vnto an Asse ( & consequently , that there are many Asses in popish Churches : ) that euill Phisitians did kill mens bodyes , and ignorant Priestes their soules : that a vagrant Monke was the Diuels slaue : that Vertues had enriched the Clergie ( in times past ; ) but that Vices ( of late dayes ) doe make it poore : that there was great reason to debarre Priestes of Marriage ; but greater reason to restore Marriage againe vnto them . Thus writeth Platina of Pope Pius . Now , for the benefite of the Christian reader , I obserue these godly & necessarie Lessons , out of these three learned and famous Papistes . First , that the coacted Chastitie of Priests , is neither of the substance of the Ministerie , nor grounded vpon the law of God . Secondly , that the annexed Vow so tearmed , is coacted , and not free : not voluntarie , but compelled : And consequently , that secular Priestes are not Votaries properly , but by a cursed and lawlesse Vow violently imposed vpon them . Thirdly , that the Prohibition of the Marriage of Priestes , is against their soules health , and causeth them to sinne damnably . Fourthly , that Priestes marriage would be honourable and honest chastitie , if the law of man did not prohibite the same . Fiftly , that it was once lawfull for Priestes to Marrie . Sixtly , that it is in mans power , to make their Marriages once lawful againe . Seuenthly , that it is expedient to restore Priestes to their right againe ; that is to say , to referre Marriage to their free choyce and election . Marke this poynt well for Christes sake , gentle Reader . The Iesuite is stroken dead . Vt ius publicj matrimonij Sacerdotibus restitueretur : That the right of publique Wedlocke , might be restored to Priestes againe . O sweete Iesus ! how impudent are our Jesuites and Iesuited Papistes , who inueigh so bitterly against Priestes Marriage , which is their proper right ? Nay , how tyrannicall is the Pope , who violently debarreth and keepeth them from their right . The right of Priestes , that is , their marriage , must be restored againe . Let these two wordes , neuer be forgotten : viz. ( Ius ) and ( Restitueretur : ) for the former word ( Ius , right ) doth argue Priestes Marriage to be their proper right : And the latter word ( restitueretur , might be restored ) doth argue the tyrannie of the late Byshops of Rome . The reason is euident , because Restitution can neuer be truely exacted , but where iniustice went before , and consequently , seeing by the ioynt testimonie of these three famous popish Writers , that the Marriage of Priestes ought to be restored to them ; it followeth of necessitie , that the taking away of Marriage from Priestes , was sauage , brutish , cruell , tyrannicall , and odious to God and all godly men : For , it was flatte iniustice , and violently imposed vpon them . Neither hath any good come to the Church of God thereby , but filthy life and vncleannesse abounded euery where . Which is not mine Assertion , but the flatte and plaine Accusation of three learned , zealous , and famous Papistes , Pope Pius him selfe being one of the three .

The 13. Proposition .

When the Fathers of the first famous Councell of Nice , intended and meant to haue brought a New law into the Church , A.D. 327. and to haue abandoned the marriage of Priestes ; then our mercifull Father the mighty God Johouah , ( who neuer hath been , is , or will be wanting to his Church in necessarie poyntes of Fayth and Doctrine , ) raysed vp his faythfull seruant Paphuntius , a man very famous by manifold myracles in his life time , to withstand & gainesay that cursed and neuer enough detested Law , which the Fathers assembled at Nice were about to bring into the Church . This Paphuntius ( the man of God ) excited by the spirit of God , stood vp in the midst of the Councell , and constantly affirmed before them all , that to forbid Marriage to Priestes , was too seuere a Law , seeing by the testimonie of Christes blessed Apostle , Marriage was honourable in all sortes of men : Hebr. 13. V. 4. wherevpon , the Councell made no Decree in that behalfe . This Proposition is prooued , by the vniforme assent of three learned and famous Historiographers , Cassiodorus , Socrates , Sozom●nus . Socrates hath these expresse wordes . S●cra . lib. 1. ●ap. 8. Visum erat Episcopis legem nouam in Ecclesiam introducere : The Byshops meant and intended , to bring a new law into the Church . But Paphuntius so perswaded the Councell , by the power of the Holy ghost , that they referred the whole matter to euery Priestes free choyce and election , making no Law in that behalfe . For Cassiodorus hath these expresse wordes . Cassiodor . hist. tripar . libr. 2. cap. 14. Vide Gratian. dist. 31. Synodusque lauda●it sententiam eius , et nihil ex hac parte sanciuit , sed hoc in vniuscuiusque voluntate , non in necessitate reliquit : And the Synode commended ( Paphuntius ) his opinion , and decreed nothing in the matter ; but left it in euery ones election , to doe what he thought good without compulsion . Sozomenus is consonant , and confirmeth the same trueth . Sozo . lib. 1. cap. 22. The case is euident , it cannot be denied .

The Corollarie of these 13. Propositions .

First therefore , seeing all Ministers which are not subiect to the lawes of Poperie , may lawfully Marrie , euen by the doctrine of the Church of Rome ; as is prooued in the first Proposition . Secondly , seeing Marriage was euer lawfull for all Priestes , and other Ministers of the Church , during all the time of the old Testament ; as is prooued in the second Proposition . Thirdly , seeing Marriage is lawfull for Priestes , and other Ministers of the Church , euen now in the time of the new Testament ; as is prooued in the third Proposition . Fourthly , seeing the Marriage of Priestes is onely prohibited by the law of Man , and not by any positiue constitution either of Christ of his Apostles ; as is prooued in the fourth Proposition . Fiftly , seeing it was euer lawfull for the Byshoppes , Priestes , and Deacons of the East Church , to take Wiues , and to beget Children in the time of their Priesthood ; as is prooued in the fift Proposition . Sixtly , seeing the Marriage of Priestes was euer lawfull also in the West Church , vntill the cursed and vntimely inuented Prohibition of Pope Siricius , almost 400. yeares after Christ ; as is prooued in the sixt Proposition . Seuenthly , seeing Siricius his Prohibition notwithstanding , Priestes were still Married in many places a long time ; and in Germanie aboue a thousand yeares after Christ , without restraint , euen vntill the dayes of the vngratious Pope Hildebrand ; as is prooued in the 7. Proposition . A.D. 1074. Eightly , seeing all secular Priestes are so free from the Vow , which is annexed to Ecclesiasticall orders by the Church of Rome , that the supposed dissoluing impediment thereof notwithstanding , their Marriages are true , perfect , and of force . Ninthly , seeing that by Popish Fayth and Doctrine , the single Vow of Chastitie neither doth nor can dissolue Matrimonie ; as is prooued in the ninth Proposition . Tenthly , seeing the Vow single is of one and the same nature with the Vow solemne , not distinguished by any essentiall , but meere accidentall difference ; as is prooued in the tenth Proposition . Eleuenthly , seeing Matrimonie of Monkes , Fryers , and Nonnes , euen after their solemne Vow of Religion , is with the Pope , his Iesuites , and Iesuited Popelinges , very lawfull and of force , so it be done by , and with the Popes Dispensation ; as is prooued in the eleuenth Proposition . Twelfthly , seeing the forced and coacted Chastitie of popish Priestes hath been such and so intollerable , ( euen by the best learned Papistes their free confessions , ) as nothing in the whole world hath brought more shame to Priesthood , more harme to Religion , more griefe to godly men , as is prooued in the 12. Proposition . Thirteenthly , seeing the Fathers of the famous Councell of Nice , thought it not agreeable to Gods word , to make any Law against the Marriage of Priestes ; as is prooued in the 13. Proposition . I can not , I may not , but must of necessitie conclude , with this ineuitable and irrefragable illation : ergo , the Prohibition of Priestes Marriage , is but a rotten ragge of the new Religion .

The Refutation of the Friers third Chapter .

In these 13. Propositions ( if due application be made thereof , ) all the vntruethes , lyes , miserable shiftes , and colourable euasions of our Fryer Jesuite , will easily appeare and vanish away , as doth the smoake of a Fire , especially , Read & marke well the Suruay of Poperie . if my Discourse in the Suruay of Poperie , bee duely pondered with these 13. Propositions . For , all that our Fryer hath sayd in this Chapter , and whatsoeuer else any other Iesuite or Iesuited Papist in the world , is able to say against the Marriage of Priestes , is verie largely , distinctly , and soundly resuted , in my Suruay of Poperie . The Jesuite full of nothing but Winde , Vanitie , Rayling , and lying , would dazell the eyes of his Reader , with crying out against Vntruethes , when indeed , all vntruethes proceed onely from his owne lying lippes . Two thinges onely may seeme to the vulgar Reader , to carry some shew or colour of trueth : which both are soundly confuted in my Suruay . Howbeit for the better satisfaction of the indifferent Reader , especially of such as perhappes haue not read my Suruay ; I am content once againe to examine the same .

The former colour of trueth pretended by our Frier , is this in very deed : viz. The former difficultie . That Saint Paphuntius in the Councell of Nice , perswaded the Fathers onely vnto this ; to weete , That they which were called to the Priesthood beeing Married , should not be separated from their Wiues which they had : for , it was the old Tradition of the Church ( sayth our Fryer : ) That those which were made Priestes beeing not yet Married , should not afterward marrie Wiues . Thus pleadeth our Jesuite , out of Sozomenus and Socrates . Marke now my Answere to the same .

The Answere .

I answere ; first , that the Marriage of Priestes , is onely prohibited by the Law of man , and not by any positiue Constitution either of Christ or his Apostles . 4. Proposition This I haue prooued in the 4. Proposition , by the flat testimonie of many famous Popish Writers : yea , out of the Popes owne Decrees : Read the Proposition to the end , and marke it seriously . Secondly , that it was euer lawfull for Priestes in the East Church to be Married , and to beget children in time of their Priesthood . 5. Proposition This trueth is cleared in the fift Proposition , euen out of the Popes owne Decrees . Thirdly , that it was lawfull in the West Church for Priestes to be Married , for the space of one thousand yeares after Christ : 6. Proposition This is made euident , in the sixt and seuenth Propositions . Fourthly , that Secular Priestes are not Votaries ; and that therefore their Marriage is lawfull : 8. & 9. Propos. This trueth is soundly prooued in the 8. and 9. Propositions : Let them be well marked . Fiftly , that the Marriage of Priestes is their owne proper right ; and that therefore restitution must be made for taking the same away : 12. Propos. This trueth is prooued in the 12. Proposition , and it striketh dead . Now , seeing first , that no positiue Constitution against Priestes Marriage , can truely be deriued either from Christ or his Apostles : seeing secondly , that it was euer lawfull for Priestes in the East Church , to be Married : seeing thirdly , that it was lawfull for Priestes euen in the West Church , to Marrie euery where , for the space almost of 400. yeares ; and in Germanie aboue a thousand yeares after Christ : seeing fourthly , that Secular Priestes are no Votaries : seeing fiftly , that the Pope is bound to Restitution for taking away of Priestes Marriage ; I must perforce conclude against our Iesuite , that the Tradition which Socrates and Sozomenus speake of , was neither Generall , nor Diuine ; howsoeuer Paphuntius alleadged it , so to mittigate the rigorous and seuere Lawes intended by the Councell . I prooue it by a double argument : First , because if there had been any such Tradition generall or diuine ; the Greekes could not be excused , who neuer yeelded therevnto . Secondly , because so many Learned Papistes doe constantly affirme and teach ; that neither Christ nor his Apostles , made any Law against Priestes Marriage . To which I must needes adde , that if there had been any such Tradition receiued either from Christ or his Apostles , neither would holy Paphuntius haue pleaded against it , neither yet the famous Councell haue yeelded to him in that behalfe . But the Councell of Carthage ( will some say , ) maketh mention of Apostolicall tradition to the same effect . I answere with the Popes owne deare Glosse vpon his Decrees , in these expresse wordes . Gloss. dist. 84. Cap. in Preterito . Ergo Apostoli d●cuerunt exemplo et admonitione , non institutione vel constitutione : Therefore the Apostles taught it by example and admonition , and not by any Law or Constitution . But how by Admonition and Example , Polydorus saith plainly , that S. Paul was married . Lib ▪ 5. Cap. 4. Lege Locum . did the Apostles teach the single life of Priestes ? S. Paul , albeit he were some time a marryed-man ( as S. Clement very probably deduceth out of the holy Scriptures ; ) yet did he after that , liue a single life ; and withall , exhorted others ( that had the gift ) to liue as he did . 1. Cor. 7. v. 7 , 8 , 9 . 10.32.3● . But here three things must seriously be obserued . First , that th' Apostle wished Lay-men , aswell as he did Ecclesiasticall persons , to liue a single life . Secondly , that he wished of both sortes and sexes ( men and women ) those onely to abstaine , who had the gift . Thirdly , that he made no Law for single life , but left it free to euery ones choyce and election ; professing constantly , that he had no commaundement from God , concerning Virgins . And doubtlesse , 1. Cor. 7. v. 25. if S. Paul had no warrant to inioyne Single life ; much lesse had the Councell of Nice such a warrant : and least of all , had the late Byshoppes of Rome ( men of dissolute life , and scandalous behauiour , ) such power and authoritie .

The second colour of trueth pretended by our Fryer Iesuite , is of S. Epiphanius , S. Hierome , Eusebius , The Second Difficultie . and Pope Zacharie : Let vs therefore heare his owne wordes , and his scholasticall dispute .

B. C.

The holy Priesthood ( saith Epiphanius ) is for the most part , of Virgins or Vnmarryed folke , Pag. 52. or if those be not sufficient for the Ministerie , of those which containe themselues from their owne Wikes . And in an other place : But the Church ( quoth be ) doth not admit the Husband of one Wife , yet lyuing and begetting Children .

T. B.

I answere : first , that Epiphanius speaketh not of any Law , that was made in his time , against Priestes Marriage ; but of a voluntarie vsage of some few in some few places . Which mine answere , is virtually implyed in these wordes , ( for the most part . ) Secondly , that I haue prooued in the fift Proposition very plentifully , See the 5. Proposition . euen by the Popes owne Decrees , besides many other waightie & important proofes ; that it was euer lawfull for Byshops , Priestes , and Deacons , of the East Church , to haue Wiues and to beget Children as others did . To which I now adde for the complement thereof , this liuely testimonie of the Councell of Agatha , in these expresse wordes ; Presbyterj , Dinconj , Subdiaconj , vel deinceps , quibus ducendi vxores licentia modo non est , etiam aliarum nuptiarum euitent conuiuia : Loe , Priestes in old time might marry euery where . Priestes , Deacons , and Subdeacons , and the rest who now haue not Licence to Marrie , must not be present at the Feastes of other Marriages . Out of these wordes of this Councell , I obserue first , that this Councell was celebrated , about 439. yeares after Christ . Secondly , that it plainely conuinceth against all cursed Iesuites and Antichristian Byshoppes of Rome , that it was sometime lawfull for Priestes to Marrie . Thirdly , that this Councell alludeth to the time of Siricius , which was about 51. yeares before it . For , when the Councell saith , ( who are now debarred from Mariage ) it implicitely affirmeth , Marke this poynt well for Christs sake . that before they might freely haue Married . If therefore Epiphanius meane not , as is already sayd ; his bare word may not be admitted against the Canon of th' Apostles , Epiphanius Heres. 59. A.D. 439. against the famous generall Councell of Constantinople , against the Councell of Agatha , & against the Popes owne Decrees . Yea , S. Epiphanius graunteth , that some Priestes were Married in his time . And Polydorus sayth , that S. Paul called his Wife , Sister ; and reiecteth S. Hierom●● exposition . Lib. 5. Cap. 4. See , and note well the fift Proposition .

B. C.

S. Hierome likewise writing against Vigilantius , sayth ; What shall the Church of the East doe ? What the Church of Egipt , and the Apostolike Sea , which take Virgins for their Clerkes or Continent ; or if they be Married , giue ouer to be Husbandes ? Will Bell for all this , tell vs , that Priestes were euer Marryed in the East-Church ; and without all respect , giue S. Epiphanius and S. Hirome , the word of disgrace ?

T. B.

I answere : first , that this Testimonie being the same in substaunce with the former , may with all congruitie receiue the same answere : For , it doth not relate any Law , Decree , or Constitution , made against Priestes Marriage ; but barely and onely insinuateth that zeale and feruour , which was wonderfull in the primatiue and auncient Church . Howbeit , therevpon will it neuer follow in true forme of argument ; that because some hauing the gift of Continencie , absteyned from Marriage , ( so to auoyde the incumbrances of which th' Apostle speaketh ) therefore all others must be compelled , 1. Cor. 7. v. 32.33 . Lege lata to doe the same . For , as the vnmarryed Byshoppes and other inferiour Ministers , Many worthy Ministers liue vnmarried in our Church of England . in our Church of noble England , doe not make a Law to the rest whose Marriages they honour and approoue : so neither did the single life of some few , make a generall Law for the rest in the primatiue and auncient Church . We honour , reuerence , and highly commende the Single life of our Clerkes , who haue the gift of Continencie : wee onely and solely condemne that coacted and forced Chastitie , which brought such filth , shame , and confusion to the Church , that three most famous , zealous , and learned Papistes , ( Polydorus , Panormitanus , and Pope Pius , ) were mooued , See the 12. proposition , where this is proued . and as it were enforced with zeale vnto the trueth , to write as sharply against the same , as my selfe haue done . Secondly , that if this answere be not according to S. Hieromes true meaning , then not Bell ( good M. Fryer ) but holy Paphuntius , but the Apostolike Canon ▪ but the Councell of Constantinople , All this is soundly prooued already . but the Councell of Agatha , but Sozom●nus , but Socrates , but Gratianus , but the Popish canonized Saint Antoninus , and the Popes owne Decrees , doe giue to Epiphanius & Hierome the word of disgrace . Marke well the ● . 4.7 . and 13. Propositions . Thirdly , that though the Councell of Agatha approue the Decree of Siri●ius , ( to which it alludeth ) by adding an other absurd constitution to the same ; yet doth it freely and plainely tell vs , that Priestes were lawfully Marryed before that time : The Popes law is flat tiranny . Which is a testimonie so cleare and apparant for Priestes Marriage , as all the world may iustly abhorre mans Law made against the same . Let the words of the Councell of Agatha neuer be forgotten , because they strike the matter dead : For , in that the Councell saith ( which are now debarred from Marriage ) it plainely giueth vs to vnderstand ( it may not for shame be denied , ) that it was sometime lawfull for Priestes to Marrie : that is ( as I haue already prooued , ) vntill the time of Siritius . To which I must needes adde that , which I haue soundly concluded in the eleuenth Proposition : Marke well the 11. Proposition . viz. that the Pope ( by popish Fayth and Doctrine ) can make lawfull the Marriage not onely of Secular Priestes , but also of Fryers , Monkes , Iesuites , and Nunnes : And consequently , that God neuer did prohibite or forbid the same . But what an absurd Decree is that , which the Councell of Agatha added to Pope Siritius his cursed and execrable Law ? this is it : The Councell of Agatha chargeth all vnmarried Priestes , that they be not present at the Banckets and Feastes of other Marriages . Is not this absurd ? Our Lord Iesus himselfe , vouchsafed to honour Marriage with his sacred presence . Iohn . 2. v ▪ 2 , 8. Hee and his Disciples were togeather at a Wedding in Cana of Galilee ; where he wrought his first Miracle , in changing Water into Wine : and yet ( I trow ) our Papistes will not say , that Christ and his Disciples were Married men . Whether the Pope be Antichrist , or noe , viderint ipsi . But that these , and the like Decrees be pregnant coniectures , and more then probable signes , that he is the forerunner of Antichrist ; I constantly here affirme , and am readie to gage my life for the tryall of the same . Pag. 54 .

B. C.

Notwithstanding it is meete , that they shoud refraine themselues from the companie of their Wiues , who are consecrated and busied in the Ministerie & seruice of God .

T. B.

This Testimonie with the other already answered , doe tickle the Minister and fetch blood ; as our Fryer Jesuite prateth , to the comfort of his deuoted Popelinges . I answere ; first , that the first word ( veruntamen , notwithstanding or but ) hath relation to that which went before ▪ and so rather maketh against the Fryer then for him selfe . Secondly , that Eusebius the Author by him alleadged , sayth not , that any Law made either by God or man , did prohibite the marriage of Priestes , but onely that in his iudgement , it is conuenient for Priestes to refraine from the companie of their Wiues . Thirdly , that if Eusebius were lyuing in these our backslyding dayes , and should behold the filth and execrable fruites of coacted Single life in the Popish Clergie ; Note well the 12. proposition . hee would doubtlesse change his opinion , with the famous , learned , and zelous Papistes ( Polydorus , Panormitanus , and Pope P●us , ) and cry out aloud ; that coacted and forced Chastitie in the Romish Clergie , was so farre from excelling chastitie in Wedlocke ; as no crime whatsoeuer hath brought greater shame to Priesthood , more harme to Religion ; more griefe to Good Men , then the vnchast & filthy life of the vnmarried Romish Priestes . Out vpon Romish vnmarried Priestes . And that therefore it were meete & expedient , to restore to Priestes the free vse of Marriage , as it was in the beginning and primatiue age of the Church . Now how this Assertion of Eusebius doth tickle mee , and fetch blood from mee , let the Reader iudge .

B. C.

Pope Zacharie writing to Bonifacius our worthy Countriman , then Byshop and the Apostle of Germanie , hath these wordes ( speaking of Priestes : P. 58. ) From the day of taking Priesthood , they are to be forbidding , yea euen from their owne Wiues . Of this Decree the Magdeburgians make mention . True it is , that they score it up for one of his errours : But it giueth vs a sufficient warrant , to score vp that also for a notorious vntrueth , which Bell speaketh of the long lawfull libertie of Ecclesiasticall Wiuing in Germanie .

T. B.

I answere : First , that this Pope Zacharie absolued the French men from their loyall obedience to Childerich their Soueraigne , and confirmed Pipine the traytor , in his rome and Kingdome : Whereof more at large is to be seene in The Downefall of Poperie . See the Downefall Pag. 10. Secondly , that I desire to know who gaue the Byshops of Rome authoritie to make Apostles ; and that I may see their Commission , before I be vrged to beleeue the same . Thirdly , that the bare word of Pope Zacharie to his Apostle Boniface , is not sufficient to debarre Husbands from their Wiues . Fourthly , that notwithstanding the wicked commaunde of Pope Zacharie , Priestes were still Marryed in Germanie for the space of three hundred yeares , and Pope Zacharies charge contemned , as a most wicked and vnlawfull thing . For , Pope Hildebrand found them Marryed in his time , in the yeare of our Lord God 1074. who labouring to separate Priestes from their Wiues , was for his paines , reputed a madde man , and an Heretique ; as I haue prooued at large in the Seuenth Proposition : which I wish the Reader to ponder seriously . Fiftly , that in euery legall tryall , Marke well the seuenth Proposition . foure distinct persons must concurre ; as euery learned Diuine , euery skilfull Canonist , euery approoued Summonist , and euery meane Legist , will confesse : viz. the Person accused , the Accuser , the Witnesse , and the Iudge . And consequently , Reus , accusator , testis , iudex . the Byshoppes of Rome can not be Iudges , when and where they are the parties accused . This is a poynt of great consequence , which the Reader must euer haue in remembrance . I end with the testimonie of Nicephorus ; that in the East Churches , Byshoppes did beget children of their lawfull Wiues , Nicephor . Lib. 12. Cap. 34. euen in the time of their Episcopall charge and dignitie .

The Iesuites fourth Chapter , of the Popish execrable Pardons .

B. C.

THis Chapter , though it be but short , P. 61. yet it lacketh not the seale of his occupation : for his conclusion is adorned with this notable vntrueth . The Popes Pardon ( quoth hee ) is a rotten Ragge of the New Religion , brought into the Church after a 1300. yeares , by Bonifacius the eight . This tale he hath told vs diuers times before ; and therefore the more reason I haue to challenge it for a rotten Lie of the Ragge-maister of Rascall .

T. B.

I answere : first , that though this Chapter be short in wordes , yet is it so full of waightie and vnanswerable matter , that where it conteyneth fourtie lynes saue one , our Fryer Iesuite for feare of burning , durst scarcely touch three of the same . Secondly , that in his shortnesse , hee hath heaped lye vpon lye . The first Lie . His first lye is this : viz. That I haue told this tale of the Popes Pardon ( that it is a rotten Ragge of the New Religion ) diuers times before . For I told not this tale at all , saue onely in this present Chapter : let the Reader peruse all three Chapters aforegoing , and if he doe not finde this tale once told ( as in trueth he can not , ) then in charitie let him bestow the Whetstone vpon our Fryer , as vpon the man who hath the best deserued it . His second lye is this : viz. That my saying is a rotten lye . For I haue prooued it to be the meere trueth euen in this Chapter , as it will better appeare ( God willing ) by this my present Answere . His third lye is this : viz. That I am the Rag-maister of Rascall . For , albeit both in the very Title of his Booke , and in sundry other places , The Iesuite is at a non plus . he tearmes mee in that scornefull manner ; yet is it so farre from the trueth , that the name of the Towne where I was borne , is not Rascall ( as hee would haue it ) but Raskell , with k and e , not with c and a , as his lying lippes affirme it . But what if the name were , as the Jesuite scornefully affirmeth ; must I be a Rascall , because I was borne in a Towne so called ? Is euery Pope Holy , because his name is Holinesse ? Pope Hog-snoute . Was Pope Sergius an Hogge , because his name was Hog-snoute ? Is an humble man proud , Raskell is a goodly Countrie Towne , and hath euer had in it many tall fellowes , very faithfull to the Crowne . because his name is Proud ? Is a valiant man a Coward , because his name is so ? Is a man all good , because his name is so ? no wise man will say so : Yet must I forsooth , be a Rascall , because I was borne in a Towne called not Rascall , but Raskell ; where I neuer continued , saue onely during my minoritie and non-age . Doth not euery child see & perceiue , that our Frier wanteth matter ; and that he is at a non plus ? If he were able to defend Poperie , with Trueth , Scriptures , Councels , Fathers , or good Argumentes ; hee would neuer vse such miserable shiftes , and silly euasions . His third lye is this : viz. That he hath prooued mine assertion to be a Lie . For , I haue with inuincible reasons and authorities , prooued the contrarie to be the knowne Trueth . Hee nameth an vnknowne Booke , ( The dolefull Knell , ) where hee would seeme to haue prooued the matter : Yet such a Booke I neuer saw to this day , neither can I learne that any other hath seene the same : But more hereof to speake , fitter occasion will be offered hereafter : In the ninth Chapter following . And if I liue to see such a Booke extant , it shall not ( God willing ) be long vnanswered . Thirdly , that I prooued it in the Tryall , ( euen in this very Chapter ) to be a very rotten Ragge of the New religion : Reade the Tryall , and marke well the 4. Chapter . And this I did performe in that place , many wayes : First , by the expresse wordes of Syluester Pryeras , ( a man so profound and learned , that hee was by the Papistes surnamed , Absolutus Theologus , ) who constantly affirmeth , that the Popes Pardons were neuer knowne to vs , neither by the Scriptures , nor yet by the auncient Fathers ; but onely by the late Writers . Loe , Syluester de indulg. the Popes Pardons are so new , that neither the Holy Scriptures , nor yet the old Fathers knew them ; but the late Writers onely ▪ Ergo , they must needes be Ragges of a New Religion . How can the Fryer denie this , withoutblushing ? His owne conscience accuseth him . Hee can not tell doubtles , what in the world to say or thinke . Hee seeth euidently , that Poperie is prooued the New Religion . Hee perceiueth right well , that hee is not able with all the helpe of his best friendes , to defend the Pope from vtter shame . Secondly , by the flat testimonie of the Popish canonized Saint Antoninus , sometime Archbyshop of the famous Citie of Florence ; who deliuereth the selfe same Doctrine , that Syluester did . Thirdly , P. ● . Tit. 10. Cap. 3. by the Doctrine of Petrus Lombardus , their famous Maister of Sentences ; A.D. 1149. who ( though he with great diligence collected into one Volume all the worthy Sentences of the old Fathers ) could neuer for all that , The old church knew not late Popish Pardons . find the Popes Pardons , or any mention thereof , in any of their Writinges . For , ( as Syluester and Antoninus truely write ) the Old Writers were not acquainted with any such thing . Fourthly , by the free confession of M. Fisher that famous Popish so supposed Martir , sometime Byshop of Rochester in noble England ; Cont. art. Lutheri , art. 18. who in his Answere to M. Luthers Articles , was enforced to admit the Newnes of the Popes Pardons . To all which , and much more plainely set downe in the Tryall , our Iesuite sayth not one word . Hee was so frighted forsooth with the Conclusion , that hee durst not once touch the Premisses ; but passing them ouer in deepe silence , Our Iesuites maner is , to answere my chiefest groundes with deepe silence . hee cur●alleth the Ergo , and seuereth it from the Consequent ; because it did connotate & plainely lay open to the Reader , that the Premisses went before . I wish the Reader to peruse the Tryall , that so hee may see the coozening trickes of the proud Fryer . Marke the Complement following .

The Complement of this Chapter .

FOr the better instruction of the Christian Reader , and the vtter confusion of our Fryer , and of all other Fryers , Jesuites , and Iesuited Popelinges , let vs seriously ponder and constantly remember , that there be two kindes of Pardons : These two kindes of Pardons , must be well remembred & distingu●shed . Th' one , De pamtentijs iniunctis : th' other , D●remissione peccatorum . Concerning the former kinde , ( which were onely relaxations or mittigations of Discipline and Canonicall Penance inioyned by the Church ) I graunt very willingly , that in the primatiue and auncient succeding Churches , they were very frequent and vsuall : For , in those dayes and ages , such as were notorious offendours , and had giuen publike scandall to the Church , were enioyned by the Church , to doe publique penaunce for their publique faultes , before they could be admitted into the Church againe . Which godly Discipline is this day obserued ( God be thanked for it ) in all particular Churches throughout this Realme of noble England . Yea , in the auncient Churches many yeares of penaunce ( or publique exercises of humiliation ) were ordained for euery publique grieuous Offence . Wherevpon it came , that when many penitent persons gaue euident signes of true internall remorse , for their former scandalous conuersation ; then the Church thought good to giue to such penitent persons , The auncient Councels did giue one kinde of Pardons , but neuer late Popish Pardons . some relaxation of their so inioyned publique penaunce . Which kind of Pardons , the famous Councell of Nice , of Arles , of Ancyra , and others , did vsually giue to penitent persons . Of which manner of pardoning , the auncient Fathers , Tertullianus , Cyprianus , Jrenaeus , Eusebius , Sozomenus , and others , doe often make relation . But concerning the latter kind of late Popish Pardons ; that is , of applying to whom they list , and when they list ; aswell to the liuing , as to the dead , the Merites of Christ and of his Saintes , as condigne satisfaction for their Sinnes ; no Scripture , no Councell , no Father , no auncient approoued Historiographer , maketh any mention at all . Which trueth I haue so plainely prooued in my Booke of Motiues , Libr. 2. Cap. 2. as no Papist in Europe is able to answere the same : The Booke hath been extant in print , now 15. whole yeares ; The Iesuits promise answeres , but performe none truly . and to this day no answere ( though often promised ) will appeare . But let our Iesuite proceed , in his wonted maner .

B. C.

I will adde one testimonie more of our Enemies the Waldenses , who appeared to the world about the yeare 1270. as testifieth Claudius Cussordius and Guido : one of whose Here●●es was against the Popes Pardons , as is most certaine ; and Kemnitius confesseth : which argueth , that Par●ons were long in vse before the yeare 1300. And therefore be it knowen to Bell , that he hath runge out a notorious vntrueth .

T. B.

I answeare : first , that Waldenses appeared to the world , one hundred yeares before the time our Fryer nameth : viz. about the yeare 1169. and so hath hee in this poynt , runge one notorious vntrueth , though but a very small one , in respect of his other manifold and most impudent lyes . Secondly , that Chemnitius doth not confesse , as our Fryer impudently affirmeth . But wisemen may and will beleeue him at leasure , seeing hee referreth them for the proofe , to his inuisible Booke ( The dolefull Knell : ) For I protest to all the world , that I can neither see it , nor find out any man , who hath seene that same Booke : And therefore I haue great reason to thinke , that no such Booke is extant in deed ; especially , because the Iesuites haue long sithence , and many times affirmed , both in wordes and writinges , that my Motiues and Suruay , were answered : which for all that , was such a notorious lye , as the sayd Bookes remayne to this day vnanswered ; insomuch , Yea sundry haue vtterly renounced Poperie . as some of their dearest and most deuoted vassals , are ashamed of their sylence in that behalfe , and beginne to stagger and to doubt of the Popish Fayth and Religion . My Motiues were printed in the yeare 1593. And my Suruay of Poperie , in the yeare 1596. So as the Jesuites haue had the former in their handes , now 15. yeares fully compleate : and the latter , 12. yeares ▪ with the vantage of a large assisse . Marke the ▪ ● . Chapter well . But more of this subiect , in the 9. Chapter following ( God willing ) toward the end of the same . Thirdly , that our Fryers two Witnesses ( Guide and Cussordius ) are in honestie and credite comparable to himselfe ; base fellowes , men of no reputation , Knightes of the Post , who will say or sweare any thing for the Popes pleasure . Fourthly , that where our Fryer sayth without proofe , that it is most certaine , that one of the Heresies of the Waldenses , was against the Popes Pardons ; let him know from mee , that therein he is a fowle mouthed lying Fryer : For , Platina their deare friend the Popes Abbreuiator Apostol●●us , hath these expresse words . Platina in Bonif. 8. in med. Iubilaeum idem retulit anno millesimo trecentesimo , quo plenam delictorum omnium remissionem his praestabat , qui limina Apostolorum visitassent , ad exemplum veteris testamentj : Pope Boniface brought againe the Iubilee after 1300. yeares , and gaue full Pardon of all sinnes , to such as did visite S. Peters Church and S. Pauls , ( in Vaticano at Rome ) after the example of the old Law . Out of these wordes , I obserue these golden Lessons . First , that the old Iubilee was neuer heard of in Christes Church , till the time of Boniface the Iewish Pope . I prooue it by the word ( retulit , hee brought againe ) from the Iewes . Secondly , that the Church was free from Popish Pardons 1300. yeares . Thirdly , that this Pope pardoned not onely the paine , but euen the sinne it selfe ; yea , all sinnes whatsoeuer . Fourthly , that this Pope brought againe the Iewish ceremoniall Law . Fiftly , that the remission of the old Law ( which our Papistes pretend apishly to imitate , ) was not of Sinnes , but of Debts , Landes , Bondage , and such like ; which the Pope vseth not to pardon : and yet forsooth , hee would be thought to bring the Iubilee againe . Leu. 25. v. 11.12 . Suruay , part. 1. book ▪ ● . chap. 5. Of this Iubilee , see woonderfull Popish coozening trickes , liuely discouered in their colours , in my Suruay of Popery .

The Perioch of the Chapter .

First therefore , seeing the Popes Pardons can not be found in the Holy Scriptures ; Secondly , seeing the holy Fathers in old time , were not acquainted with them ; Thirdly , seeing they depend intrinsecally vpon Purgatorie , which the Greeke Fathers neuer beleeued , as ( God willing ) shall be made euident in the next Chapter ; Fourthly , seeing Pope Boniface was the first that gaue generall Pardons for all Sinnes , A.D. 1300. in the yeare 1300. after Christ ; I must perforce conclude against the Pope and Poperie , that the Popish Pardons are a Rotten Ragge , ( not of the Old , but ) of the New Religion . The next Chapter must be ioyned with this . This Chapter connotateth an intrinsecall order to the next following , and so must be coupled togeather with the same .

The Iesuites 5. Chapter : of Popish Purgatorie .

B. C.

IN this Chapter , after he hath disputed against Purgatorie with the authoritie of Roffensis , hee commeth to his recapitulation , and sayth : Secondly , that the Church of Rome beleeued it not , for the space of 250. yeares : after which time , it increased by litle and litle .

T. B.

Whosoeuer shall but with an indifferent iudgement peruse my Tryall of the new Religion , togeather with this Answere of the Jesuite , ( which is not of one man alone , but of many togeather ; as will appeare before the end of this my Reply , God willing , ) that man doubtles can not but see as clearely as the noone day , that Poperie is the New Religion . Poperie is the new Religion , it can not be denyed . This is mine Answere ; let it be well marked : For my life and soule I dare gage , that the Iesuites Answere sheweth euidently to all iudicious and indifferent Readers , that it is the trueth which I defend ; and that all the Papistes in the world , are not able in trueth to confute the same . His miserable shiftes , his silly euasions , and coozening trickes , doe euery where , and in euery Chapter declare ; that the Jesuite is at a Non plus , and knoweth not for his life , how to defend the Pope . For , first , he neuer setteth downe my wordes truely . Secondly , he doth but snatch at some of them , which seeme to be of the least force and strength : which for all that , haue more force in them , then he is able to deale withall . His first coozening tricke in this present Chapter , is this : viz. That hee not daring to alleadge all mine Assertion , His 1. coozening tricke . which truly containeth the true meaning of their famous Martyr so supposed , late Byshop of Rochester , as which are his owne wordes in deed ; hee at the first , leapeth ouer 40. lynes almost , in which the force of my Disputation resteth ; and onely toucheth my Recapitulation . This coozening tricke being after his maner performed , hee combineth an other with it , His 2. coozening tricke . implying a greater coozening by many degrees . This coozenage is contayned in these wordes ; ( Secondly , that the Church of Rome . ) I prooue it first , because euery Child knoweth that the first , goeth before the second . Secondly , because the first , The Iesuites vse many coozening tricks . which the Fryer would not ( because he durst not ) touch at all , contayneth ( nay prooueth ) the maine poynt in this controuersie : the poynt is this . This Byshop was a Learned man , a great Papist , and said for Poperie , what possibly he could ; yet doth he graunt many thinges , ( of such force is the trueth ) which quite ouerthrow Poperie , and turne it vpside-downe . First , wee see by his free assertion , that the Greeke Church neuer beleeued Purgatorie to his dayes ; and so it was to them vnknowne 1517. yeares : All this , the Iesuite passeth ouer in deepe silence , and beginneth at ( Secondly . ) Loe M. Fisher , that Learned Byshoppe ( for so I graunt hee was ) telleth vs plainely and resolutely , that the Holy Fathers and Learned men of the Greeke Church , neuer beleeued Purgatorie , vntill his time ; that is , for the space of 1517. yeares after Christ . But our Iesuite is so blind , that hee could not see these wordes : Nay , rather hee durst not acknowledge them , because hee can not frame any colourable answere to them . This is the trueth in very deed . His third coozening tricke is in the omission and not speaking of these wordes ; His 3. co●zening tricke . ( Thirdly , that the Church of Rome did not beleeue Purgatorie all at once , but by litle and litle . ) These wordes our Fryer J●suite durst not once name , least they should haue giuen him a mortall wound : For in deed to speake the trueth , they strike dead . They shew plainely , that as the holy Fathers of the Greeke Church neuer beleeued Purgatorie : so neither did the Fathers of the Latine Church beleeue it , all and wholly at one and the same time , but by litle and litle . Ah poore Purgatorie ! thy birth by peece-meale , maketh thee the New Religion . Thou art a Monster , among the Iesuited Papistes . Thou wast neither begotten , nor borne at once ; but by litle and litle . O sillie Poperie ! O new Religion ! His fourth coozening tricke is implyed in omitting these wordes : His 4. coozening tricke . ( Fourthly , that the inuention of Purgatorie , was the birth ●f Popish Pardons ; as which could haue no place , till Purgatorie was found out by feigned reuelations . ) Marke how gallantly our Jesuite confuteth Bell. What trueth is in Poperie : we see , that our Fryer feareth once to touch my groundes . He doth but snatch at odde partes of my Disputation . not able to say ought to the r●st . You see , hee is not able to endure the sound of the Bell : Of fiue poyntes of great consequence , he durst name onely two ; the Second forsooth , and the Fift . Of the fiue , three seemed euery way vnanswerable . To the second and the fift , he thought he could say something , in shew of wordes ; albeit very nothing , in the trueth of the matter : Which ( God willing ) shall soone appeare , after the due examination of his wordes . But first , ( because the controuersie is a maine poynt of Popish Religion , and the ground of Popish Pardons , ) I will take the paines to lay open to the Reader , the expresse wordes of the Byshop their glorious Martyr . Thus doth hee write ▪ I will not alter , adde , or take away one word , vpon my saluation ▪ to answere it . Sed et Graecis ad hunc vsque diem non est creditum Purgatorium esse . Legat qui velit Graecorum veterum commentarios , et nullum quantum opinor , aut quam rarissimum de Purgatorio sermonem inueniet . Roffens . Cont. art. Luth. art. 18. Sed neque Latini simul omnes , at sensim huius rei veritatem conceperunt . Et Paulo post ; non absque maxima sancti spiritus dispensatione factum est , quod post tot annorum curricula Purgatorij fines et Indulgentiarum vsus ab orthodoxi● generatim sit receptus . Quamdiu nulla fuerat de Purgatorio cura , nemo quaesiuit Indulgentias : nam ex illo pendet omnis Indulgentiarum existimatio . Si tollas Purgatorium , quorsum Indulgentijs opus erit ? His. N. si nullum fuerit Purgatorium , nihil Indigebimus . Contemplantes igitur aliquandiu Purgatorium incognitum fuisse , deinde quibusdam pedetentim , partim ex reuelationibus , partim ex Scripturis fuisse creditum , atque ita tandem generatim eius fidem ab orthodoxa Ecclesia fuisse receptissimam , facillime rationem aliquam Indulgentiarum intelligimus . Quum itaque Purgatorium tam sero cognitum ac receptum Ecclesiae fuerit vniversae , quis iam de Indulgentijs mirari potest , quod in principio nascentis Ecclesiae nullus fuerat earum vsus ? Caeperunt igitur Indulgentiae , postquam ad Purgatorij cruciatus aliquandiu trepidatum erat :

The Greekes to this day , doe not beleeue there is a Purgatorie . Read who will the Commentaries of the auncient Greeke Writers , A.D. 15●7 . and he shall either find very seldome mention of Purgatorie , or none at all . If thou marke well this Doctrine , proceeding from the penne of such a famous & learned Papist ; thou canst no● but abhorre the Pope and late start-vp Poperie . But neither did the Latine Church conceiue the veritie of this matter all at one time , but by litle and litle : Neither was it done without the woonderfull dispensation of the Holy Ghost ; that after so many pluralities of yeares , Catholikes both beleeued Purgatorie , and receiued the vse of Pardons generally . So long as there was no care of Purgatorie , no man sought for Pardons : for of it dependeth all the estimation , that wee haue of Pardons . If thou take away Purgatorie , to what end shall wee need Pardons ? For , if there be no Purgatorie , wee shall neede no Pardons , Considering therefore how long Purgatorie was vnknowne ; then , that it was beleeued of some by litle and litle , partly by Reuelations and partly by Scriptures , and so at the last , beleeued generally of the whole Church ; wee doe easily vnderstand the cause of Pardons . Since therefore Purgatorie was so lately knowne and receiued of the Vniuersall Church , Who can now admire Pardons , that there was no vse of them in the primatiue Church ? Pardons therefore began , after the people stood in some feare of Purgatorie . These are the wordes of M. Fisher sometime our Byshoppe of Rochester ; a Popish so supposed glorious Martyr , and a man for his great Learning , renowned throughout the Christian world : who writing against M. Luther in defence of Poperie , ( to which he was woonderfully addicted , ) spared not so say and to plead what possibly he could inuent , for the free passage and credite of the same : Whose best pleading , ( which hee possibly was able to affoorde the Pope and Poperie ) doth roundly and clearely turne it vp-side downe . I desire the Reader right heartily , euen in the bowels of our Lord Iesus , to marke attentiuely , and then to iudge and giue his censure Christianly , I wonder , how any can reade such Popish Doctrine , and be a Papist still . betweene the Jesuite and my selfe . Which if he shall indeed performe , ( all partialitie set apart ) hee can not but euidently perceiue ( my life I gage for the tryall ) that Poperie is the New Religion . He can not but see , that the trueth is that which I defend . He can not but behold as clearely as the noone day , that the Fryer is condemned in his owne conscience , and can not tell what to say . For first , their most Learned Byshoppe and glorious Martyr telleth vs constantly and plainely , that the famous Fathers and Writers of the Greeke Church , S. Basill , S. Gregorie , S. Chrysostome and the rest . neuer beleeued Purgatorie . And who were those Greeke Writers ? S. Basill , for his great skill , surnamed the great ; S. Gregorie Nazianzene , for his surpassing knowledge in Diuinitie , surnamed Theologus ; S. Chrysostome , for his Learning and Eloquence surnamed , the Golden mouth : to say nothing of all the rest : If these auncient Fathers , these Holy men , these so learned and so famous Writers , with all the rest of the Greeke Church , Late Pop●sh Pardons , prooue Poperie to be the new Religion . did not beleeue there was a Popish Purgatorie for the space of 1517. yeares ; for so long after Christ , was this Byshoppe lyuing ; who for all that ( as we haue seene ) affirmeth vnawares against himselfe , the Pope , and Poperie ; that they beleeued it not in his time : What noddies , what fooles , how voyd of all feeling , of all sense , of all reason , may they iustly be censured ? Who to the eternall perill of their soules and saluation , will needs beleeue such erroneous , hereticall , and most execrable Doctrine , such diabolicall Fayth , and plaine Heathenish Religion . Secondly , that the Latine Church ( and consequently the Church of Rome ) did not beleeue the aforenamed Purgatorie , for many hundreds of yeares after S. Peters death ; whose successor the Pope boasteth himselfe to be . Thirdly , that this Purgatorie was not beleeued of the Latine Church at one and the same time , but by litle and litle . Fourthly , that Purgatorie was beleeued in the latter age , by speciall Reuelation of the Holy Ghost . Fiftly , that Pardons came not vp , vntill Purgatorie was found out ; as which without Purgatorie , can haue no vse . Sixtly , that Purgatorie was a long time vnknowne . Seuently , that Purgatorie could not be found in the Scriptures , of a long time . Eightly , that it was not wholly found out by the Scriptures , but partly by Reuelations . Ninthly , that Pardons were not heard of or knowne to the primatiue Church . Tenthly , that then Pardons began , when men began to feare the paines of Purgatorie .

Behold heere ( gentle Reader ) what a worthy Fisher was my Popish Lord of Rochester : hee hath caught with his Net at one draught , tenne goodly Fishes ; that is to say , tenne golden and worthy Lessons for Christian edification . Which effect will appeare more euidently , before the end of this Chapter .

B. C.

Secondly , that the Church of Rome beleeued it not ( that is Purgatorie ) for the space of 250. yeares : after which time , it increased by litle and litle . This either hee meaneth is gathered out of the testimonie of Roffensis ; and that is not true : for nothing doth Roffensis speake of 250. yeares , or deny that Purgatorie was alwayes beleeued in the Church ; although hee confesseth , that the Doctrine thereof was not so well knowen , as now it is ; which is farre different from this Proposition : Purgatorie was not beleeued of the Church of Rome , for the space of 250. yeares after Christ . Or else he affirmeth of himselfe , that Purgatorie was not beleeued vntill that time : and then must I be so bold to tell him , that it is also a manifest vntrueth .

T. B.

I answere : first , that as our Fryer is bold , vntruely to charge me with vntruethes : so I must be bold to returne the same vntruethes vnto himselfe ; and for his iust demerites , reward him with the Whetstone . Secondly , that while our Fryer Jesuite would very gladly impose vpon me two vntruethes , so to hide the nakednesse of Poperie ; he hath committed no fewer then three notorious Lyes . First , he saith roundly , though vntruely , that Roffensis ( the Byshoppe of Rochester ) speaketh nothing of 250. yeares . His first notorious Lye . This is his first notorious Lye . I prooue it sundry wayes : First , because he telleth vs resolutely , that the Greeke Fathers beleeued not Purgatorie , for the space of 1517. yeares ; & consequently , not for the space of 250. yeares . Secondly , that after many pluralities of yeares , Purgatorie and Pardons were receiued . Thirdly , that Purgatorie was a long time vnknowen . Fourthly , that afterward some beleeued it by litle and litle . How sayest thou now , sir Fryer , doth your Popish Byshoppe say nothing , of 250. yeares ? Are not 250. contayned in 1517. yeares ? Doe not many pluralities of yeares , something touch 250. yeares ? Doest not thou ô Fryer , Argumentum ad hominem . Pag. 65. extend the age of the Primatiue Church ( how truely shortly will be seene ) vnto 250. yeares ? And yet doth the Byshoppe tell thee , that both Pardons and Purgatorie , were vnknowne to the primatiue Church : Ergo , I must score this vp , for a flatte and knowne Lye . Secondly , he sayth impudently , that the Byshop doth not denie , that Purgatorie was alwayes beleeued in the Church . His second notorious lye . This is his second notorious and shamelesse Lye : I prooue it by a three-fold argument : For first , the Byshop sayth plainely in expresse wordes , that the Greeke Fathers ( S. Chrysostome , S. Basill , S. Gregorie , S. Epiphanius , and the rest of those great Learned men , and stout Champions of the Church , ) beleeued not Purgatorie , for the space of 1517. yeares . Secondly , that the Fathers of the Latine Church beleeued it not for many yeares . Thirdly , that afterward some beleeued it by litle and litle . Where I wish the Reader to obserue seriously , this word ( deinde , Marke well the word ( deinde . ) afterward ; ) for it striketh dead , confoundeth the Iesuite , and prooueth manifestly , that Poperie is the New Religion . The case is so cleare and euident , as euery Child may easily perceiue the same : For , that which was beleeued afterward , must perforce be vnbeleeued at the first . Againe , that which was sometime vnknowne , must needes be sometime vnbeleeued ; or else our Fryer must needs say ( which for his Lugs he dareth not say ) that the Pope forsooth and his Iesuited Popelinges , beleeued they know not what . His third notorious Lye is this : His third notorious lye . viz. that I vntruely charge their Byshoppe of Rochester , in fathering vpon him , that the Church of Rome beleeued not Purgatorie , for the space of 250. yeares after Christ . For , I haue euidently and irrefragably , deduced out of the Byshoppes expresse wordes ; The Church of Rome beleeued not Purgatorie for the space of 1000. & odde . that the Church of Rome beleeued not Purgatorie , for more then 250. yeares thrise told : yea , not for the space of more then one thousand yeares . I prooue it once againe , to the Iesuites and the Popes euerlasting shame . Marke well my Discourse for Christes sake , gentle Reader : for in so doing , thou canst not but abhorre and detest Poperie , as a fond and new Religion . I protest vpon my saluation , that I beleeue as I write ; as also , that the late Bishoppe of Rochester ( whom our Fryer nameth Roffensis , Iohn Fisher , the Byshop of Rochester . which word onely connotateth the place where he was Byshoppe , but is not his name , ) prooueth the same effectually : this is the proofe . First , the Byshoppe telleth vs constantly , that the Greeke Church neuer beleeued Purgatorie . Secondly , that the Latine Church did not beleeue it of a long time . Thirdly , that afterward some few beleeued it by litle and litle . Fourthly , that it was generally beleeued not but of late yeares . Fiftly , that Pardons began to be sought for , and to be graunted , when the people stood a while in feare of Purgatorie paines . To which I adde ; that Pardons beganne not vntill Bonifacius the eight , A.D. 1300. 1300. yeares after Christ ; as I haue alreadie prooued out of Platina , the Popes deuoted vassall , and sometime his Abbreuiator Apostolicus . And consequently , that seeing such Pardons as I speake of in this place , were not knowen for the space of 1300. yeares after Christ : and seeing withall , that they were in vse shortly after Purgatorie began to be feared ; Marke well this Discourse : for it striketh dead . it followeth by a necessarie and ineuitable illation , that Purgatorie was not knowen and beleeued , for the space of 1200. yeares at the least : And so I trow ; nay am well assured , not for the space of 250. yeares after Christ ; euen by the flatte testimonie of their great learned Popish Byshop , my late Lord of Rochester .

B. C.

As I haue prooued against him in the Dolefull Knell , out of S. Denis S. Pauls scholler , and Tertullian ; yea , and to his vtter confusion , conuinced out of himselfe .

T. B.

I answere : first , that when our Fryer is at a non plus , then would hee be thought to haue done that els where , which he is not able to performe in deed : and therefore doth he many times send me , to this inuisible Booke ; of which more at large ( God willing ) before the end of this Discourse . Secondly , that if euer I can see the Booke ( as I hope to doe , if any such Booke be extant in rerum natura , ) I shall with speed conuenient , frame mine answere to the same ; not doubting , but the Confusion will be his owne , after due examination of the same : And in the interim , let him this know by the way , and before hand , that his Booke is a sillie and dolefull thing indeed ; O braue defender of Poperie . as which by his owne confession heere , hath no better Authors to relie vpon , then a counterfeite Denis , and a Montanizing Tertullian . Thirdly , that what hee can possibly gather out of all my Bookes , the same hath hee in this present pretensed Refutation set downe at large ; whether to his owne shame and confusion , or to mine , let the indifferent Reader iudge .

B. C.

In this place I will adde the Testimonie of his brother Perkins , who in his Probleme confesseth , That Purgatorie was first receiued by Tertullian the Montanist : wherein is one open vntrueth ; to weete , that Hee was the first ; for hee onely affirmeth it , but prooueth it not ; and no maruell , when hee can not , seeing most certaine it is , that it came from the Apostles . It is a most certaine Lye , and a shameles vntrueth . Non temerè . &c. Not without cause ( sayth S. Chrisostome ) these thinges were ordayned of the Apostles , that in the dreadfull mysteries , commemoration should be made of the dead ; for they know that thereby much gaine doth come vnto them , & much profite .

T. B.

I answere : first , that our Fryer in one place , calleth M. Perkins , Pag. 62. Pag. 391. The Puritane of England ; and in an other place , obiecteth my Booke penned against them : Howbeit heere , hee must needes be my Brother , and I oppressed with his Authoritie . Secondly , that our Fryer hath no sooner obiected M. Perkins against mee , but foorthwith hee oppugneth his Assertion . Thirdly , that he affirmeth it for a most certaine trueth , that Purgatorie came from the Apostles . Which more bold then wise affirmance , I returne vnto our Fryer , for a most certaine and shamelesse Lye , for a most notorious Slaunder , and for an intollerable Blasphemie against the blessed Apostles of our Lord Iesus . I prooue it sundry wayes . First , because S. Chrysostome was one of the chiefest and best Learned Fathers of the Greeke Church ; Perhaps S. Chrysostome and the other holy Greeke Fathers feeling Purgatorie-fire , beleeued it when they were dead . who , ( as my Lord of Rochester hath told vs very plainely and resolutely , ) neuer beleeued there was any Popish Purgatorie , while they were lyuing heere on earth ; and consequently , that Purgatorie can neuer be truely fathered , vpon that great learned & holy man . Secondly , because those Homilies ▪ from whence our Fryer would gladly fetch Purgatorie-fire , are counterfeite & not S. Chrysostomes indeed . Whereof this is an argument insoluble , that the Greeke Fathers did neuer beleeue Purgatorie . For , if S. Chrysostome had taught Purgatorie in his Bookes , Byshoppe Fisher that glorious so supposed Popish Martyr , could not truely haue written , and constantly auouched to the whole world , as he did , that the Greekes neuer beleeued Purgatorie . Thirdly , that if the Apostles had taught Purgatorie , then could not so many , so Learned , so holy Fathers of the Greeke Church , haue been so long time , euen till their death , ignoraunt thereof . Nay , if the Latine Church in their dayes , had receiued Purgatorie , as a tradition Apostolicall , they would neuer haue withstood it ; but most reuerently haue admitted , and most Christianly beleeued the same . Fourthly , that if we suppose and graunt our Fryer thus much , to cheare vp his spirits a while : viz. that they are S. Chrysostomes wordes , which he citeth in his name ; yet will it not serue his turne , to build Popish Purgatorie therevpon : For , the words do onely prooue this , and no more ; to weete , that th' Apostles taught Commemoration of the dead . Which my selfe am so farre from disliking , that I haue many yeares agoe approoued it in my Suruay of Poperie . Yea , Part. 3. Chap. 6. Pag. 308. the Papistes in their publike Prayers , make frequent and vsuall Commemoration of their Martyrs ; whom they for all that , deny to be in Purgatorie-fire , and freely graunt to be in Heauen : And so they can not inferre Purgatorie , out of the Commemoration of the dead . To this I adde ; that Prayer for the dead ( which is more then Commemoration ) may in a godly sort be vsed : as I haue shewed at large , first in my Motiues , and afterward in my Suruay . More then which , the Iesuite can not inferre out of his Author , as his Marginall note doth declare . I therefore conclude , that our ●esuite hath runge out a notorious vntrueth , when he telleth his Reader , that Purgatorie came from the Apostles .

B. C.

Heere the iudicious Reader may also note , how the Minister contradicteth himselfe . In his Suruay , intreating of Purgatorie , he sayth : Thus by litle and litle it increased , till the late Byshoppes of Rome made it an Article of Popish Fayth . Where in the Margent , he noteth the time , thus . In the yeare of our Lord 250. Heere he sayth , that the Church of Rome beleeued it not , for the space of 250. yeares : After which ( as he telleth vs ) it increased by litle and litle . And so in this place , he maketh the seed of Purgatorie not to haue been sowen before the yeare 250. and afterward to haue increased till it came to perfection . These are most notorious and impudent lyes : the Deui●l of Hell hath his part therein . There he affirmeth , that the seed was sowen before , and increased by litle and litle , vntill it became ripe and perfect Poperie ; which was in the yeare 250. And so Purgatorie was sowen and not sowen ; growen , and not growen : an article of Fayth , and not an article of Fayth , in the same one yeare 250. I will not deny but the Minister hath some skill in botching togeather of old endes of Diuinitie , gathered out of the Ragge market of Caluin , and such like Geneua-Merchants ; yet I feare mee , it will be hard for him so to cobble the sayinges togeather , that the flaw of a contradiction appeare not .

T. B.

I answere : first , that where our Fryer pretendeth some feare that I can not defend by any cobling , my contradiction by him so supposed ; I am so free from it , that I weene his heart will pant , so soone as he shal peruse my answere to the same : For so God helpe me , I woonder he is not ashamed so to write . O tempora ! O mores ! I would not haue imagined , that the Maister Deuill of Hell had so possessed him , as to make him the instrument of such notorious , Out vpon the impudent lying of Iesuites execrable , and plaine diabolicall Lyes . Neuer did any man heare , know , or read , such shamelesse , palpable , and grosse vntruethes . Who will not exclaime and cry out of Poperie , that shall read this Fryers Answere , and this my Reply ioyned with my Tryall and my Suruay ; in which hee would seeme to ground his deuillish and abhominable Lyes ? Fie , fie ; how can he thinke , that any of witte and iudgemet , will beleeue him ? Hee perceiueth right well , that the trueth published in my Bookes , can neuer be truly answered : and therefore sillie Papistes , ( who dare not for feare of Popish tyrannicall censures , read my Bookes ) must perforce receiue and beleeue his most execrable Lyes , for the trueth . Oh , that they would once read my Bookes ! nay but this one Reply , with a single eye and indifferent iudgement , all parcialitie set apart , Hee knoweth , that hee falsely accuseth mee : his owne conscience ( though neuer so badde ) can not but condemne him . Euery child may easily discerne , that the trueth is on my side . The case is so cleare , my wordes so plaine , and the trueth thereof so apparant , as euery iudicious and honest Reader must needes thinke him worthy to haue a Whetstone tyed at his Girdle , O holy Frier ! O worthy councellour of the Popes O noddy ! Folly hath begotten thee . a Foxe-tayle in his necke , and a Fooles-bable in his hand . If Poperie through mortall wounds receiued , were not past recouerie ; if the trueth published in my Bookes , were not vnanswereable ; if the Iesuite were not at a Non plus , not able to defend the Pope and his late start-vp Romish Fayth , he would neuer thus delude the world , with his most notorious Lyes and deceitfull dealing . Marke well for Christes sake . In my Suruay ( marke wel for Christs sake ) these are my expresse words , in the third part and sixt Chapter . Afterward , Origen being too much addicted to his allegoricall speculation , fayned many odde things touching Purgatorie ; See Suruay , part. 3. chap. 6. and marke it well . A.D. 250. as the Ethnicke Plato ( whom he much imitateth ) had done before him . After Origen , others began to call the matter into question , others rashly to beleeue it , others to adde many thinges to Origens conceit . Thus by litle and litle it increased , till the late Byshops of Rome made it an Article of Popish Fayth . In my Booke , See the Tryall , chap. 5. and marke it well . intituled ( The Tryall of the new Religion ) these are my expresse words . First , we see that the Greeke Church neuer beleeued Purgatorie to his dayes , ( I speake there of Iohn Fisher late Byshoppe of Rochester , ) and so it was vnkowen to them 1517. yeares . O braue Purgatorie ! the Greeke Church neuer beleeued thee . Secondly , that the Church of Rome beleeued it not , for the space of 250. yeares : after which time , it increased by litle and litle . These are my very wordes in both my Bookes ( The Suruay , and The Tryall , I meane , ) out of which our Fryer Jesuite ( who may seeme to be begotten of some Fayrie Bratte , as the Secular popish Priestes write of the Iesuite Robert Parsons , the Author of this scurrilous , shamelesse , impudent , and lying Libell , ) would seeme to conclude and finde out against mee , a strange Contradiction : viz. that in the one Booke I make the seede of Purgatory not to haue been sowen , before the yeare 250. And afterward , to haue increased till it came to perfection . The Iesuite hath as many lyes , as words . And that this notwithstanding , in my other Booke , I make the seede sowen before , and to haue increased by litle and litle , vntill it became ripe and perfect Poperie , which was in the yeare 250. And therevpon he inferreth , that Purgatorie was sowen , and not sowen ; growen , and not growen ; an Article of Fayth , and not an Article of Fayth , in one and the same yeare .

For this , see the Anatomie of Popish Tyrannie . Now to this lusty Gallant , a poore begging Fryer by profession ( though as the Secular Priestes their brethren in Poperie , tell them , they shame with that occupation , as who must haue their Chambers Perfumed , Gentlewomen to pull off their Bootes , & them-selues to trowle vp and downe from good cheare to good cheare , at their owne good pleasures ; ) I returne this Answere , which ( if nothing else would ) is able to strike him dead . First , that hee hath vttered as many Lyes , as hee hath done lines . His first Lye is this : His first lye . viz. That I say in my Suruay of Poperie , that the seed of Purgatorie was sowen before the yeare 250. His second lye . His second Lye is this : viz. That I affirme in my sayd Suruay , that Poperie was ripe and perfect in the yeare 250. His third lye . His third Lye is this : viz. That I make Poperie sowen , and not sowen , in one and the same yeare . His fourth lye . His fourth Lye is this : viz. That I make Purgatorie growen , and not growen , in one & the same yeare . His fift Lye is this : viz. That I make Poperie an Article of Fayth , His fift lye . and not an Article of Fayth , in one and the same yeare : that is to say , in the 250. yeare after Christ . Secondly , that albeit hee charge mee with sundry vntruethes , No vntrueth , but what proceedes from the Iesui●es penne . and more then a litle please himselfe therewith ; yet is there no vntrueth at all , but those false accusations , which proceed from his owne lying lippes . No other proofe need be made thereof , but the bare recitall of my wordes : For doubtles , the Jesuite either speaketh against his owne knowledge ; or else he is so besotted & blinded with malice , that he can not see Wood for Trees . Thirdly , that our Fryer sheweth himselfe to be a right Iesuite : that is to say , a shamelesse and impudent Lyer : For , the Letters and Figures in the Margent ( A.D. 250. ) doe not connotate the wordes following , A.D. 250. but the wordes immediatly afore-going : Which no man of iudgement and reason , can for shame denie . For first , I say plainely , that Origen fayned many odde thinges touching Purgatorie . Againe , I say expressely , that after Origen , others began to call it into question . Where I wish the indifferent Reader , to obserue seriously these two poyntes with mee . First , that Purgatorie could not be ripe and perfect , when it began but to be called into question . Then , that this calling into question was after Origen ; who was lyuing about 250. yeares after Christ : And consequently , that the 250. yeares must needes haue relation to the time of Origen and his immediate followers ; as who ( all approoued Chronographers testifying the same ) lyued about that time . And this is confirmed , because I do not speake of the Byshoppes of Rome barely and absolutely , I speake of the late Byshops of Rome . but with a restriction implyed in this word ( late . ) I in all my Bookes , doe euer repute S. Austen , S. Chrysostome , and others , that lyued 400. yeares after Christ ; not late Writers , but old and auncient Fathers : which is an euident argument , that I applyed my Marginall note to the time of Origen & of his immediate followers , and not to the late Byshoppes of Rome ; whom I contend to be men , not of the Old , but of the late and New Religion . So as euery child may see , O sweete Iesus , who seeth not Popery to be the new Religion . that our Iesuite not able to defend Poperie , nor to withstand the trueth ; and yet vnwilling to yeeld to the trueth and to condemne Poperie , in which , and by which he liueth in wealth , pompe , and glorie ; imployeth himselfe and his wittes with might and maine , heaping Lyes vpon Lyes , furnished with notorious coozening trickes euery where , so to dazell the eyes of his Reader least he behold the trueth , and so condemne the rotten Ragges of Poperie for the New Religion . He is at a non plus , his Backe is at the Wall ; all his pleading for late start-vp Poperie , is fraughted with nothing else , but coozening trickes , notorious cauils , impudent calumnies , and false dealing .

B. C.

In the same place he writeth thus : Fiftly , that the primatiue Church was neuer acquainted with the Popes Pardons , nor yet with his counterfeit and forged Purgatorie . A notable vntrueth ; for not to speake of Pardons , but of Purgatorie ; was it not the primatiue Church which beleeued Purgatorie , when as himselfe confesseth , that it was made an Article of Popish Fayth in the yeare 250. at what time , all the Popes were martyred for Christ ; and in his Funerall , he acknowledgeth the first thirtie for godly men , saying , that both they and diuers others , taught the same doctrine which S. Peter had done before them ; and most certaine that one of these thirtie , lyued in the yeare 250. and so I trow , they were of the primatiue Church ? The Minister is full of distinctions , & his braine a shoppe of solutions , hauing many , I-sayes , for the answere of any Obiection : It is already prooued , that the Fryer is a most impudent lyer . Yet it is to be feared , that no deuise will free him from a grosse vntrueth ; affirming heere . that the primatiue Church was not acquainted with Purgatorie , and yet teaching in his Suruay , that Purgatorie was made an Article of Fayth by the late Popes of Rome , in the yeare 250.

T. B.

I answere : first , that our Fryer is willing heere , as afore , to passe ouer in deepe silence the Popes Pardons , as a thing not possible to be defended . Secondly , that our Jesuite seemeth more impudent , then Impudencie it selfe ; as who is not ashamed againe and againe to iterate , most grosse , palpable , and shamelesse Lyes . The Iesuite snatcheth at this peece & that peece , but toucheth not the principall . I haue already refuted him plentifully , and honestly discharged my selfe of that vntrueth , which he would gladly impose vpon mee , concerning the making of Purgatorie an Article of Popish Fayth . Thirdly , that I doe not in any one of all my Bookes , impute the inuention of Purgatorie , to any one of the first thirtie Byshops of Rome ; as whom all I honour in mine heart , & haue euer spoken and written reuerently of them . Fourthly , that I doe not onely trow , but am well assured , that our Iesuites trowing , is a meere leasing ; while he auoucheth 250. yeares , to be within the compasse of the primatiue Church . I prooue it , because all Christes Apostles ( who were the primatiue Church , ) were dead long before that time , of which our Fryer speaketh . Fiftly , that our Fryers feare is a flatte Lye , and so not able to kill a Flie ; albeit it be more then Crambè bis posita , and most irkesome Tantologie , or rather plaine and meere foollerie .

B. C.

I let passe , how Purgatorie must by his owne confession , be Apostolicall doctrine , when it was taught by those Popes which he graunteth to haue holden the Fayth of S. Peter ; as I haue prooued against him in the Dolefull Knell . I omit also how falsely and ridiculously he calleth the Popes that liued 1450. yeares agoe , the late Popes of Rome . Verily it should seeme by his writing , that hee litle careth what passeth from his Penne , so it be walking against the Pope and Popish doctrine .

T. B.

I answere : first , that by my confession , as also by my euident and plentifull demonstration , our Jesuite is a most shamelesse , impudent , and lying Fryer ; from whose answere if wee shall once take away his notorious calumnies , his miserable cauils , his coozening trickes , and his deceitfull dealing , litle or rather nothing at all , will remaine to the Reader , Secondly , that not onely this Jesuite himselfe ( if he had not a face of Brasse , ) but all other Iesuites & his Jesuited breathren , would blush to publish so often and so falsely , the same assertions so often confuted and turned vpside downe . Thirdly , that for want of matter , our Fryer doth often referre his Reader , to an vnknowen and inuisible Booke , ( of which more hereafter , ) called by him , The Dolefull Knell . Fourthly , that I haue so soundly confuted his false & ridiculous Cuckow-song , and most irkesome Tantologie , concerning the late Byshoppes of Rome , as I must needes say , hee is maliciously bent against the trueth . Fiftly , that it is apparent to all the world ; that our Iesuites will publish any thing though neuer so ridiculously , if it may any way but seeme to saue the life of rotten Poperie . Peruse and marke well the Chapter aforegoing , because popish Purgatorie is the Mother of popish Pardons .

The Iesuites sixt Chapter , of Popish Auricular Confession .

OF this Subiect , albeit I haue disputed sufficiently in my Motiues , & more at large in my Suruay ; yet that the Christian reader may the better be assured , that Poperie is the New Religion , I will in this place summarily prooue the same , by such inuincible and irrefragable argumentes , as euery Child with all facillitie may perceiue , that Popish Auricular Confession , is but a rotten Ragge of the New Religion . Which being performed , the Fryers wordes shall be examined , and refuted to his confusion .

The first Conclusion .

Whatsoeuer Christ commaunded in the New Testament , the same is comprised and conteyned in the Old . I prooue it sundry wayes : First , because S. Paul sayth plainely in one place , Act. 20. V. 27. That he vttered the whole counsaile of God . And because withall he sayth as plainely in an other place ; Act ▪ 26. V. 22. That hee taught nothing at all , saue those thinges onely , which the Prophets and Moses did say should come to passe . And heere if any admire , how S. Paul could shew vnto men , all the Counsaile of God ; Nicolaus Lyranus , and Dionysius Carthusianus , Lyr. in 20. cap. Act. Apost. Carthus . ibid. two Learned and famous Papistes , teach vs thus to answere : That th' Apostle meaneth not simply , of All the Counsaile of God ; Ioh. 5. V. 47. but of All the Counsaile of God so farre foorth as appertayneth to mans saluation . Secondly , because Christ himselfe telleth the Jewes , That if they had beleeued Moses , they would also haue beleeued him . But for that they would not giue credite to the Writinges of Moses , neither would they beleeue his Wordes : Which illation of our Lord Iesus , should be friuolous and of no force at all , if the New testament were not contayned in the old . Thirdly , because S. Augustine affirmeth constantly ; Aug. contra Adriantum , cap. tom . ● . pag. 121. that the new Testament is so largely comprised in the Old , as no precepts can be found in the New , which are wanting in the Old : these are his expresse words . In eo tanta praedicatio et praenuntiatio noui testamenti est , vt nulla in Euangelica atque Apostolica disciplina reperiantur , quamuis ardua et diuina praecepta et promissa , qu● illis etiam libris veteribus desint : In the Old Testament , the New is so largely preached and foreshewed , that nothing can be found in the discipline or Doctrine of the Gospell and of Th' apostles , although they be hard and Diuine Precepts and promises , which are wanting in those old Bookes . Thus we see out of this holy Father , that the New-testament is largely conteyned in the olde .

The Second Conclusion .

Popish auricular confession , is not conteyned in the olde Testament . It is enough for the proofe hereof , that no learned Papist euer did , doth , or can deny the same . Yet will I heere adde the expresse wordes , of a zealous and learned Papist , whose name is Polydorus . Polydor. libr. 6. cap. 1. Ante Christs Aduentum , s●t ●rat mente fateri Deo Commissa . The Iesuite B.C. p. 67. graunteth , that Scotus is of the same opinion . Before the Aduent and comming of Christ , it was enough in minde , to confesse our sins to God . Thus writeth Polydorus , and it is the Generall Doctrine of all learned Papists : And doubtles , the holy Gospell ( which is the law of Christian liberty , ) doth not impose vpon vs , an heauier Yoke , then did the olde Law , which was the Law of bondage .

The Third Conclusion .

All things necessary for Mans saluation , are perfectly and plainely conteined in the Holy Scripture . This Conclusion I haue plentifully prooued , in the Downefall of Poperie . But heere I will prooue the same , to the admiration of many , S. R. pag. 284. by the expresse words of a knowen aduersarie ; euen of the Jesuite S. R. in his pretended answere to the said Downefal . First therfore , the Jesuite hath these words . All such poyntes of Christian fayth , as are necessarie to be actually beleeued of euery one , that hath vse of reason , though he be neuer so simple , are actually contained in Scripture , either clearely or obscurely . Thus writeth our Jesuite , affirming the same to be the doctrine of their Cardinall Bellarmine . S.R. pag. 285. Secondly , the Jesuite hath these expresse wordes . For surely , the Prophets & Euangelistes writing their Doctrine for our better remembraunce , would omit no one poynt , which was necessarie to be actually knowen of euery one , especially , seeing they haue written many thinges which are not so necessarie . And this Conclusion teacheth S. Austine , S. Austin . tract. 49. in Iohan. to . 9. when hee sayth : That those thinges are written , which seemed sufficient for the saluation of the Faythfull . Thus writeth our Iesuite , affirming the Doctrine to be the flatte opinion of S. Augustine , that holy Father and stout Champion of Christes Church . S.R. pag 286. Thirdly , the Jesuite hath these expresse wordes : Mee thinkes S. Augustine plainely auoucheth , that God hath procured euery thing to be clearely written , S. Cyril , lib. 11. in Ioan. cap. 68. which to know is necessarie to euery mans saluation . The same teacheth S. Cyrill , saying : Not all thinges which our Lord did , are written ; but what the writers deemed sufficient , as well for Manners as for Doctrine ; that by right Fayth and Workes , Chrysosto . 2. Thes● . ho. 3. we may attaine to the Kingdome of Heauen . And S. Chrysostome ; What thinges soeuer are necessarie , are manifest out of Scripture . Thus writeth our Jesuite , in his pretensed Answere to the Downefall of Poperie . Which Doctrine to be so plainely deliuered by our Aduersaries , may seeme a woonderment to the Christian world : For it clearely turneth vpside-downe , the chiefest Bulworke of Popish vnwritten Traditions ; and in effect , all Popish Fayth and Religion . The common good which commeth to the Church of God , by writing against the Aduersaries of his Trueth , is hence apparant to all the World . For , after the swaggering Iesuite S.R. with the aduise of Bellarmine and others , had bickered so long with the Downefall of Poperie , that the fall had almost broken their neckes ; then ouercome with the dint of Argumentes and force of the Trueth , he was as it were violently compelled to write as we here see , in defence & behalfe of the Trueth . To which ( for the better manifestation of this trueth so necessarie to be knowen , Epiphan. Haeres. 65. nos ●quidem vnius●uiusque quaestionis inuentionem , non ex proprijs ratiocinationibus dicere po●●imus , sed ex scripturarum consequentia . ) I will adde yet an other Testimonie of our Jesuite , in these wordes : Truly sayd S. Epiphanius , that we may tell the inuention of euery question , out of the consequence of Scripture . He sayd not , Out of the Scripture : For all cannot be taken thence ; as him selfe writeth : but of the consequence of them . Because all questions are resolued out of the Scriptures , or out of that which followeth of them , as the effect of the cause . Thus the Iesuite approoueth vnawares , the selfe same Doctrine , which I in the Downefall doe defend . And consequently , the very weapons which our Aduersaries put into our handes , are sufficient ( God be blessed for it ) to defend vs and our cause against them .

The Fourth Conclusion .

Popish Auricular Confession , is not necessarie for mans saluation . For first , seeing all thinges necessarie for saluation , are conteyned in the holy Scriptures , as in the third Conclusion : Secondly , seeing all Preceptes and Promises of God in the New , are contayned in the Old Testament ; as in the first Conclusion : Thirdly , seeing Popish Auricular Confession is not contayned in the Old Testament , as in the second Conclusion : it followeth by a necessarie and ineuitable consequution , that Popish Auricular Confession is not necessarie for mans saluation . This trueth will yet better appeare , in the Conclusions following .

The Fift Conclusion .

Popish confession is neither commaunded by Christ , nor by his Apostles . Popish Auricular Confession is neither commaunded by Christ , nor yet by his Apostles . I prooue it ; because it is not contayned in the Old Testament ; as in the second Conclusion : Which Testament for all that , contayneth all the Preceptes of the New ; as may & doth appeare to the indifferent reader , in the first Conclusion .

The Sixt Conclusion .

Popish Auricular Confession was instituted and established by the meere Law of man , grounded onely vpon a falsely imagined Apostolicall vnwritten Tradition . I prooue it many wayes . First , because the Popes owne Decrees referre the matter , to the iudgement of the Reader : viz. Whether one be bound to Confession Auricular , by Gods law , or by Mans law . Ex Leone Papa , de paenitent . dist. 1. cap. quamuis . These are the expresse wordes , as Gratianus hath published the same : Quibus authoritatibus vel quibus rationum firmamentis vtraque sententia satisfactionis , et confessionis nitatur , in medium breuiter exposuimus : Cuj autem harum potius adhaerendum sit , lectoris iudicio reseruatur . Viraque . N. fautores habet sapientes et religiosos viros : Loe , wise and religious Papistes hold , that Confession was ordained by the law of man . Vpon what Authorities or foundations of Reasons either opinion is grounded , I haue briefly shewed : But to whether of them it is better to adhere , that I leaue to the iudgement of the Reader : for either opinion hath Wise and Religious men , for the Patrons of the same . Behold heere ( gentle Reader ) that not onely the Popes Doctors , but his owne Canon-law , and the Commenters vpon the same , doe all confesse ; that Confession after Popish manner , is onely & solely grounded vpon Mans law . Yea , the Popish Glosse addeth ; That both Wise and Religious men doe so thinke , though some others hold the contrary . Secondly , because the great Thomist ( who for his rare skill in Theologie , was surnamed Absolutus Theologus ) Syluester Prieras , doth deliuer his opinion in these wordes . Syluest. de Confes. secundò , part. 4. Quarto , vtrum ad confessionem teneamur diuino iure vel humano ? Et dic● , quod Canonistae videntur tenere , quod sit de iure positiuo . Et ad hoc est Glossa de paenit . Dist. 5. In summa , quae vult quod instituta sit a quadam vniuersali traditione Ecclesiae . Ideo infert , quam confiteri non tenentur infideles , nec similiter Graeci ; ex quo non acceptauerunt huiusmodi constitutionem , sicut nec vot●● castitatis : It is demaunded fourthly ( sayth the great Learned Papist Syluester ) whether we be bound to Popish Confession by the law of God , or by the positiue Law of man ? And I say the Canonistes hold , that we are bound by the Law of man . And of this opinion is the Glosse , which is of this minde , that Confession was instituted by a certaine vniuersall tradition of the Church . Wherevpon the sayd Glosse inferreth , that Infidels are not bound to Confession , neither the Greekes in like maner , seeing they did neuer approoue such Constitution , as neither the vow of Chastitie . Thirdly , because the highly renowned Papist Martinus Nauarrus , confesseth constantly and plainely , that their solemne Glosse commonly receiued and approoued of all Canonistes , holdeth Confession to be commaunded by the Church . Fourthly , because the famous Canonist , most reuerend Arch-byshop , and honourable Cardinall Panormitanus , Couarruv . ●om. 1. par. 1. pag. 155. was of the same opinion with the Glosse . For Couarruv●as a very learned Popish Arch-byshoppe deliuereth his minde in these wordes : Quam ex nostris plerique sequuti sunt , maximè Panormitanus ; ex ea asserentes , confessionem sacramentalem quae Sacerdotibus fit , iure humano institutam esse : Which Glosse , many of our Canonistes haue followed , especially Panormitanus , affirming out of that Glosse , that Sacramentall confession made to Priestes , was ordayned by the law of Man . Fiftly , because Scotus the Popish subtile schoole Doctor , surnamed for his great skill ( Doctor subtilis , ) after hee had largely disputed pro et contra of Popish Auricular confession , concludeth in these wordes : Scotus in 4. libr. sent. dist. 17. q. 1. Apparet ergo , istud non esse de iure diuino promulgato per scripturam Apostolicam . Vel ergo tenendum est primum membrum , scilicet quod sit de iure diuino promulgato per Euangelium ; vel si illud non sufficiat , dicendum est tertium ; scilicet quod est de iure diuino positiuo promulgato a Christo Apostolis , sed Ecclesiae promulgato per Apostolos absque omni scriptura : It therefore appeareth , that it is not of the law of God published by Apostolicall Scripture . We must therfore either hold the first member , to wee●e , that it is of the law of God published by the Ghospell ; or if that will not suffice , we must say the third : that is to say , that it commeth from the positiue law of God published by Christ to his Apostles , but published by the Apostles to the Church without all Scripture . Thus writeth the Popish Doctor subtilis ; Loe , Popish Confession is either one thing , or other : this or that , they can not tell what . who with all his subtiltie can not tell in the world what to say , in defence of their Popish Auricular confession . For , after he hath discoursed to the vttermost of his wittes , and imployed his whole care , industrie , and diligence , to see what helpe might be had in that behalfe ; his best resolution is to say , with the old doting man of Carlton . That it is either one thing or other . For first , he freely confesseth , that it is not in the Old law . Secondly , that it is not in the Scripture of th' Apostles . Thirdly , that we must either hold this or that ; but he can not tell whether . Fourthly , that how soeuer we thinke or say of this Popish Auricular confession , this perforce we must resolue to be the trueth : The Papists cannot endure the written testimonie of Gods trueth . viz. that it is grounded vpon Vnwritten tradition , without all maner of Scripture . This is it , which our Papistes must euer flie vnto , as to their best and last trumpe . For which respect , their learned and canonized Martyr the late Byshoppe of Rochester confessed plainely , that the holy Scriptures will not serue their turne : these are his expresse wordes . Roffensis art. 37. ad● . Luth. Pag. 11. Contendentibus itaque nobiscum Hareticis , nos also subsidio nostram oportet tueri causam , quam scriptura sacra . Therefore when Heretiques contende with vs , we must defend our cause by other meanes , then by the holy Scripture . Thus writeth Byshoppe Fisher the Popes canonized Saint and glorious Martyr ; a Learned man indeed : who ( as we see ) for all his Learning , was not able to defend Poperie by Gods word ; and therefore he fled from the holy Scriptures , to vnwritten Traditions ; as Scotus did afore him . And for the same respect , Couarruuias a famous Popish Bishoppe and a great learned man , confessed and published to the whole world ; that howsoeuer the trueth was , that which their Pope did , must of necessitie be defended . These are his expresse words . Couar . to . 1. part . 2. Cap. 7. Par. 4.11.14 . in med. Nec m●latet , &c. Neither am I ignorant , that S. Thomas affirmeth after great deliberation , that the Byshoppe of Rome can not with his Dispensation , take away from Monkes their solemne Vow of Chastitie . what the Pope holdeth , that must be defended . This notwithstanding , wee must defend the first opinion ; least those thinges which are practised euery where , be vtterly ouerthrowne . Behold here ( gentle Reader ) that howsoeuer the Popes opinion be ( whether true or false , that skilleth not , ) the same wee must defende of necissitie . And why I pray you , must this be done ? Because forsooth ( sayth Couarruutas , ) otherwise Poperie will be turned vpside downe . Caietan . cap. 20. in Iohan. Sixtly , because their famous Cardinall Caietanus affirmeth roundly , that Auricular and Secret confession , is against Christes institution ; as also the Precept that vrgeth vs to the same : For , albeit hee approoue Confession , as instituted by Christ ; yet doth he adde a double restriction : First , that it was Voluntarie : then , Ponder well the next Conclusion . that it was neither Secret , nor of All sinnes . Which twaine for all that , the late Byshoppes of Rome affirme and vrge , as necessarie to Saluation . Marke well the next Conclusion , out of the Popes owne Decrees .

The Seuenth Conclusion .

A.D. 1215. Ab Innocentio 3 et . ●●is . Angles in . 4. S. pa●● . 1. pag. 255. Popish Auricular Confession was not an Article of Popish Fayth , for the space of 1215. yeares . I prooue it , because their famous Fryer and reuerend Popish Byshop Iosephus Angles , affirmeth peremptorily and without all Ands or Ifs ; that none were Heretikes for the deniall of the necessitie of Popish confession , vntill the Decree of their late Councell of Latheran , which was holden 1215. yeares after Christ . And the Fryer Byshoppe yeeldeth this reason for the same : viz. Quia nondum erat ab Ecclesia declaratum : Because the Church ( of Rome ) had not before that time , declared it to be so . To which I adde , for the complement of this controuersie ; that the Holy & Auncient Fathers ( those stout Champions and mighty Pillers of Christes Church , Popish auricular confession was not heard of in old time . ) were neuer acquainted with Popish Auricular confession . I prooue this , by a double argument . First , by the fact of the holy Byshop Nectarius : then , by the ioynt-testimonies of Nicephorus and Rhenanus . Concerning Nectarius that holy and worthy Byshoppe of Constantinople , hee abolished the Law made for Confession , so to auoyde the great Vices which ensued therevpon . Where the Reader must obserue two thinges with mee : th' one , that in the Auncient church , Publike Penaunce was inioyned to those , who publikely denyed the Fayth in time of Persecution . And that some were so zelous , and so highly esteemed the sacred Ministerie , that although they did not denie the Fayth publikely , yet for that they had some doubtes therein , and were troubled in their mindes , they voluntarily disclosed their secret griefes to Gods Ministers , humbly desired their Godly aduise , Nicephor . lib. 12. cap. 28. f. & submitted themselues to doe what was thought expedient by those Ministers , whom the Church had placed to inioyne Penance for publike sinnes . Th' other , that notwithstanding the whoredome of the Deacon and other vices , neither would that holy Byshop Nectarius euer haue attempted to abolish Confession ( if it had been Gods ordinance , ) neither would so many famous Byshops haue imitated his fact . And yet is it most certaine , ( as shal be seene by and by , ) that all for the most part Easterne-Byshops did follow his opinion . Yea , euen S. Chrysostome , who succeeded Nectarius at Constantinople , that goodly Patriarchall seate of the World . Concerning Nicephorus and Rhenanus , their owne expresse wordes shall heere be layde open to the Reader . Nicephorus , after he hath told vs what Nectarius did , immediatly addeth these wordes : Nicepho . lib. 12. cap. 28. Quem etiam ferè Orientales Episcopi omnes sequuti sunt : Whom almost all the Byshoppes of the East did follow and imitate . Againe , he addeth toward the end of that Chapter these wordes . Auricular Confession is not necessary . Itaque de quorundam , maximè vero Eudaemonis Ecclesiae eius Presbyteri , patria Alexandrini Consilio , ne postea in Ecclesia Presbyter paenitentiarius esset , Nectarius statuit ; suadentibus illis , vt cuique permitteretur pro conscientia et fiducia sua communicare , et de immaculatis mysterijs participare : Therefore Nectarius being aduised by sundry , especially by Eudaemon an Elder of that Church , borne in Alexandria , made a Decree through their perswasion , that from that day , no Priest should heare the Confessions of the penitentes , but that euery one should be permitted to communicate and to be partaker of the holy Mysteries , as his owne Conscience and Fayth did mooue him . Rhenan . in annot. in lib. Tertul. de pae . Beatus Rhenanus , after he had discoursed at large , how the Auncient Church appoynted Priestes ouer the penitent , that they might giue them counsaile how to make satisfaction according to the Canons which themselues did not vnderstande : and withall had prooued out of S. Cyprian , S. Chrysostome , S. Basill , S. Ambrose , S. Hierome , S. Bede , Tertullian , Hesychius , Theodulphus , Theodorus , Bertramus , Rabanus , and Nectarius , ( all which he alleadged for his opinion , ) he deliuered his owne iudgement in these wordes : Non aliam ob causam complurimi hic testimonijs vsi s●mus , quam ne quis admiretur Tertullianum de clancularia illa admissorum confessione nihil loquutum ; quae quantum coijcimus , penitus id temporis ignorabatur : For no other cause haue I heere vsed the testimonies of so many Writers , but least any should maruell , that Tertullian spake nothing of that secret Confession , which ( as I thinke ) was vtterly vnknowen at that time . Loe , Auricular Confession not heard of in the auncient Church Loe , Tertullian spake not one word of Auricular confession , as the great learned Papist Rhenanus telleth vs : And hee yeeldeth this reason thereof ; viz. because Auricular or Secret Confession , was wholly vnknowen in those dayes . I further adde for the accomplishment of this Conclusion , that which the sayd Rhenanus citeth out of a famous and learned Papist Geilerius ; These are the wordes : Popish Confession is vnpossible , euen by the confession of Papists . Thomas Aquinas et Scotus , homines nimium arguti , confessionem hodie talem reddiderunt , vt Iohannes ille Geilerius grauis ac sanctus Theologus , qui tot annis argentorati concionatus est , apud amicos suos saepe testatus sit , iuxta eorum denteroseis impossibile esse confiteri : But Tho. Aquinas and Scotus , men too much delighted with subtilties , haue brought Confession this day to such a passe , that Iohannes Geilerius , a graue and reuerend Diuine , and a Preacher a long time at Argent●ratū , said many a time vnto his friends ; that it was impossible for a man to make his Confession , according to their Traditions . Out of these words , I note first ; Marke well for Gods sake . that the vaine curious distinctions of the Schoole-Doctors , haue brought much mischiefe into the Church of God . Which if a Papist had not spoken it , would seeme incredible to the world . Secondly , that it is impossible for a Papist to make his Confession , according to the Popish Law . And consequently , Who will not be at defiance with Popery , that deepely pondereth these thinges . that all Papistes by Popish Doctrine , must perish euerlastingly . Marke well my wordes ( gentle Reader , ) as thou art carefull of thine owne saluation . The Papistes teach vs to hold for an Article of our Beleefe , that wee are bound to make our Confessions as the Popes Law prescribeth : that is , as Aquinas ( whose Doctrine two Popes haue confirmed for Authenticall ) and Scotus ( the Popes Doctor subtilis ) haue set downe the same . And for all that , Geilertus a Papist himselfe & a great learned man , complained often to his friends ; that none could possibly performe the same . Now then , since on the one side Popish Confession must be made , and that vnder paine of damnation : and since on the other side , none possibly can make the same , as it is commaunded ; it followeth of necessitie , Out vpon Poperie , it is flat●e Heresie . by Popish doctrine ; that Papistes must be damned eternally . Thirdly , that many lyuing among the Papistes , doe externally seeme to obey the Popes Law ; who in their heartes , detest a great part of their late hatched Romish Religion . This is euident , by the secret complaint of the learned Papist Geilerius ; who told that to his trustie friendes , which he durst not disclose to others . Yea , God hath euen among the Papistes in Italie and Rome , many thousandes , which haue not , or doe not this day , bow their knee to Baal . Read my Suruay , Suruay , part. 3. cap. 12. pag. 504. and it will satisfie thee in this behalfe . Let vs now heare our Jesuite , and confute his fond cauils and ridiculous sophistications .

B. C.

Scotus enquireth by what Law a man is bound to Confession , and determineth first in generall , that the precept must grow from one of these Lawes ; either from the Law of Nature , or the Law positiue of God , or the Law of the Church : And descending to particulars , hee resolueth first , that wee are not bound by the Law of Nature . Nextly , hee disputeth , whether it groweth from the precept of the Church ; and not liking that opinion , he proceedeth to the next member , and sayth : To be short , it seemeth more reasonable to hold the second member ; that Confession falleth vnder the positiue Precept of God . But then wee must consider ( sayth Scotus ) whether it be found explicitely in the Ghospell immediately from Christ , Scotus can not tell what to say of their Popish Confession . because it is manifest ( quoth hee ) that it is not in the old Law ; or whether it be from him expressely in some of the Apostles doctrine : or if neither so nor so ; whether then it was giuen of Christ by word only , & published to the Church by the Apostles ? And hauing made this triple Diuision , how Confession might come by the Precept of God : that is , either first commaunded by him in the Ghospell ; or else secondly , to be found in some of the Apostles writinges ; or lastly , instituted of Christ by word of mouth onely . And hauing disputed of the first two members , with dislike of the second , he concludeth , that we must either hold the first member ; to weete , that it commeth from the Law of God published by the Ghospell : or if that be not sufficient , we must say the third , that it is of the positiue Law of God , published by Christ to the Apostles ; but published by the Apostles to the Church , without all Scripture .

T. B.

I answere : first , that albeit our Jesuite vseth much babling , Lay away vnwritten Traditions , and Poperie is at an end . turning himselfe this way , that way , and euery way , to anoyde and cassire ( if it were possible , ) the verdict & censure of their subtile Doctor Scotus ; yet is all that hee sayth in this Chapter , as also all that any other Iesuite or Papist in the world is able to say in the same subiect , soundly and most euidently refuted , in the sixt Conclusion aforegoing . For the last and best Resolution that Scotus could inuent , ( after he had disputed the Question pro et contra , so profoundly as his wittes could conceiue , ) was euen this and no other ; viz. that Popish Auricular Confession is not grounded vpon Christes Ghospell or Apostolicall writing , but onely and solely vpon vnwritten Tradition ; which is an huge and deepe Gulfe , without any bottome . If the sixt Conclusion be duely pondered , and vnderstood aright , the Jesuites backe is at the wall . Yet I will adde thereto one other Confirmation , which is deduced and plainely related in the Popes owne Decrees : these are the expresse wordes . De Paenit . Distinct. 1. cap. quamuis . Quidam Deo solummodo confiteri debere peccata dicunt , vt Graeci . Quidam vero Sacerdotibus confitenda esse percensent , vt tota ferè Ecclesia sancta . Quod vtrumque non sine magno fructu intra sanctam fit Ecclesiam ; ita dumtaxat , vt Deo qui remissor est peccatorum peccata nostra confiteamur : Some say , we must Confesse our sinnes onely to God , as the Greekes doe . Other some say , wee must Confesse them vnto Priests , as doth almost the whole Church . Either of which is done with great good , within the holy Church ; so onely , that we Confesse our sinnes to God , who is the forgiuer of sinnes . Thus are wee taught , by the Popes owne sweete deare Decrees , published in print , to the view of the whole world . Out of which Decree , I obserue these memorable documentes for the helpe of the Reader . First , that the Greeke Church neuer confessed their sinnes vnto Priests , but vnto God alone : Of which Church for all that , the Presidentes & Gouernours were most holy & learned Fathers ; viz. S. Epiphanius , S. Chrysostome , S. Basill surnamed the great , S. Gregorie Nazianzene , S. Damascene , and many other most excellent and holy Byshoppes . Secondly , that others hold the contrarie , saying , that wee must Confesse our sinnes to Priestes . Thirdly , that both these opinions are profitably practised in the Church , so wee Confesse our sinnes to God . Fourthly , that Popish Auricular confession ( euen by the Popes owne Decrees , ) is not necessarie to saluation , ( as the Papistes this day teach , and with Fire and Faggot violently vrge the same , ) but is a thing in deed indifferent . For , if it had been necessarie vnto mans saluation , all the holy and learned Fathers of the Greeke Church , should haue perished euerlastingly . But some will here demaund , how that can be prooued ? To whom I answere ; that the same is plainely and expressely prooued , in the Popes owne Decrees : Which is such a testimonie against the Pope and his Popelings , as none greater can be had . The expresse wordes of the Popish Decrees , haue already sounded in our eares . De paenit . dist. 1. cap. quamuis . This mine Obseruation is confirmed , by the plaine wordes of the same Decrees ; where it is freely confessed , that that opinion , which holdeth sinnes onely to be confessed vnto God of necessitie , is true , lawfull , and honest . Let the wordes of the Decree be well marked , because it sheweth all the holy Fathers of the Greeke Church , to confound the Pope , and all his Jesuited Popelings . But let vs heare the verdict of a famous popish Cardinall of Rome . Cardinall Caietanus ( as we haue seene already , ) auoucheth constantly , that Auricular and Secret confession , is against Christes holy Institution ; as is also the Precept , that compelleth vs to frequent the same . For the better explication of this famous Cardinals Assertion , ( because the Pope and his Jesuites can not endure to heare the same ) I will heere lay open before the eyes of the indifferent Reader , the best answere that the Papistes haue , or can inuent against the same . Iosephus Angles that famous Popish Byshoppe , ( not well pleased with the Popish Cardinall , as it may seeme ) writeth of his Doctrine , in this manner . Ios. Angl. in . 4. S. part. 1. pag. ●54 . Hinc intelliges cauendum esse Caietanum super Ioan. cap. 20. vbi duos errores affirmauit ; vnum est , institutam fuisse ● Christo Confessionem voluntariam , cum sit ab Ecclesia definitum necessariam esse ad salutem . Nam quod est voluntarium , vt religionis ingressus , non est ad salutem necessarium . Alterum , scilicet , modum confitendi ad aurem non esse a Christo institutum . Et hic error est in Conc. Trident. damnatus : Hence mayest thou vnderstand , that wee ought to take heede of Caietane vpon the 20. of John , where hee affirmeth two errours : the one is , that Christ instituted Confession voluntary , albeit the Church defined the same , to be necessarie to saluation : The other is , that Christ did not institute Confession Auricular , which is made in the Priestes eare . And in the next page , the same Angles telleth vs , Ios. Angles vbi supra , pag. 255. that the Councell of Trent did of purpose condemne Caietans opinion . By the doctrine of this great Learned Papist , ( who was a Cardinall of Rome and a Frier Dominican , ) we see clearely these three poyntes : First , that the best learned Popish Doctors condemne Poperie , and iustifie the doctrine of the Church of England . Secondly , that Auricular Confession was voluntarie in the dayes of Cardinall Caietane , The best learned Papistes , doe vtterly condemne Popery for the New religion . who liued aboue a thousand yeares after Christ . Thirdly , that this Cardinall gaue such a deadly wound to Popish Confession , ( a Ragge of the New religion , ) that the Councell of Trent could find no better remedie , but to condemne his Opinion as Hereticall . Wisely therefore doth the Popish Byshoppe Angles exhort his Readers , to beware of Caietane , Bonauenture , Hugo , Panormitane , and the Popish Glosse ; because they all with the Popes deare Canonistes tell vs constantly , that Popish Confession hath no better ground , then pure Mans inuention . And consequently , all such may iustly be deemed as blind as Beetles ; that do not see Popish Auricular Confession , to be a rotten Ragge of the New religion .

The Iesuites Seuenth Chapter , Of Popish Veniall sinnes .

COncerning Popish Veniall sinnes , I will first set downe and lay open to the Reader , the state and trueth of the Controuersie now in hand : and that done , refute & refell the Iesuites counterfeite and pretensed Answere to the same .

The 1. Conclusion .

Euery Sinne is mortall of it owne nature . I prooue it sundry wayes : First , because the Prophet in the spirit of God , pronounceth Death to be due to euery Sinne ; Ezech. cap. 18. vers. 4. Anima quae peccauerit , ipsa morietur : The soule that sinneth , it shall die . Secondly , because S. Paul teacheth vs , that , The reward of sinne , is death . Rom. 6.23 . Thirdly , because S. Iohn affirmeth euery Sinne , to be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; that is to say , The transgression of Gods Law : for so doth Ben. Arias Montanus that famous Popish Linguist , Ar. Mont. in 1. Ioh. 3. translate the Greeke word ; and therefore , no deniall can be made thereof . Fourthly , because the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vsed in the Scripture for Sinne , and signifying , a declining or swaruing from the right way , doth emphatically and plainely confirme the same . Fiftly , because S. Bede , Dionisius Carthusianus , and Nicolaus Lyranus , doe all three with vniforme assent , expound S. John of Mortall sinne . S. Bede ( who for his Learning and Vertue , was renowned throughout the Christian world , and therevpon surnamed Venerabilis ) hath these expresse wordes : Beda in 1. Ioh. 3. Virtus huius sententiae facilius in lingua Graecorum , qua edita est Epistola , compraehenditur . Siquidem apud eos iniquitas 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocatur , quod significat quasi contra legem vel sine lege factum . Siquidem lex graecè 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 appellatur . Sequitur ; sed et Latinum nomen eidem rationi congruit , quod iniquitas quasi aequitati aduersa nuncupatur . Quia quicunque peccat , contrarius nimirum aequitati diuinae legis peccando existit : The force and efficacie of this sentence , is more easily perceiued in the Greeke tongue , in which the Epistle was written : for , Iniquitie with them , is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth , As done against Law , or without Law : for the Law is called in Greeke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Latine word also agreeth to the same reason , because it is called Iniquitie , as being against Equitie : For euery one that sinneth , is by reason of sinne , contrary to the equitie of Gods Law . Dionysius Carthusianus a famous and learned Papist , hath these expresse wordes . Carthus . in . 1. Iohn . 3. Lex autem diuina est aequitas ipsa ; sicque mortale peccatum est iniquitas ; id est , non aequitas , vtpote violatio aequitatis : The Law of God is Equitie it selfe ; and consequently , Iniquitie , that is , not Equitie , as the trangression of Equitie , is a mortall sinne . Lyranus an other famous Popish Writer , hath these wordes . Lyr. in . 1. Iohn . 3. Peccatum est transgressio legis diuinae . Lex autem diuina est ipsa aequitas ; et ideo in omni peccato mortali est aequitatis corruptio , et per consequens , iniquitas : Sinne is the transgression of Gods Law ; and the Law of God is Equitie it selfe : And therefore in euery mortall sinne , there is corruption of Equitie ; and consequently , there is Iniquitie . Sixtly , because holy Moses pronounceth euery one accursed , Deut. 27.25 . Gal. 3.10 . that keepeth not the whole Law . Seuenthly , because fiue famous and great learned Papistes , ( Iacobus Alma●nus , Durandus , Jo. Gersonus , Michael Baius , and Byshop Fisher , ) not able to answere the reasons against Veniall sinnes , doe freely and constantly affirme without all Ands or ●ffes , that euery Sinne is mortall of it owne nature . Our reuerend Byshoppe Roffensis hath these expresse wordes . Roffensis art. 32 aduers. Luther . p. 32● . Quod peccatum Veniale solum ex Dei miseri o●dia Ventale sit , in hoc tecum sentio : That a Veniall sinne is only Veniall through the mercie of God , ( not of it owne nature , ) therein doe I agree vnto you . Loe , the Popish glorious Martyr my Lord of Rochester , ( who was as learned as any Byshoppe or Pope of Rome ) , confesseth honestly and truely , that euery Sinne is mortall of it owne nature . The famous and great learned man Ioannes Gersonus ( otherwise a great Papist ) can not denie this veritie : for these are his words . Gers. de vit. spi● . lect. 1. pag. ● . Nulla offensa Dei est Venialis de se , nisi tantummodo per respectum ad Diuinam misericordiam , qui non vult de facto quamlibet offensam imputare ad mortem , cum illud posset iustissime . Et ita concluditur , quod peccatum mortale et veniale in esse tali non distinguuntur intrinsece et essentialiter , sed solum per respectum ad Diuinam gratiam , quae peccatum istud imputat ad paenam mortis , et aliud non : No offence of God is Veniall of it owne nature , but onely in respect of Gods mercie , who will not de facto impute euery offence to death , although hee might most iustly doe it . And so I conclude , that Mortall and Veniall sinnes as such , Popish mortall & Veniall sinnes , are not distinguished essentially . are not distinguished intrinsecally and essentially ; but onely in respect of Gods grace , which imputeth this sinne to the paine of death , and not the other . Many other like sentences the same Learned man hath ; but these may suffice to content any reasonable minde . Jacobus Almaynus , Durandus , and Michael Baius teach the very same Doctrine , as our Jesuite in this Chapter doth freely graunt , not able to gainesay the trueth therein . Now , out of the Doctrine of this great Learned man , ( who was of high esteeme in the Councell of Constance , ) I obserue these golden Documentes . First , that euery Sinne is Mortall of it owne nature . Secondly , that no Sinne is Veniall , saue onely in respect of Gods mercie . Thirdly , that God may most iustly condemne vs , for the least Sinne we doe ▪ Note seriously gentle Reader , this word ( iustissimè , most iustly , ) for it confoundeth our Jesuited Papistes , and striketh dead . Fourthly , that Mortall and Venial sinnes , are the very same intrinsecally and essentially , and doe but differ accidentally : Marke this poynt well ; for it is of great consequence . that is to say , they differ in accident , but not in essence and nature ; in quantitie , but not in qualitie ; in mercie , but not in deformitie ; in the subiect , but not in the obiect ; in imputation , but not in enormitie ; saue onely , that the one is a greater Mortall sinne , then is the other : For , ( as M. Gerson auoucheth learnedly , ) God may most iustly condemne vs , for the least sinne we do , howsoeuer our Jesuites and Iesuited Papistes doe flatter themselues , in their cursed deformed Venials .

The Second Conclusion .

Euery Sinne is against the Law of God ; and not onely besides the Law , as the Popish Thomistes & Jesuites would haue it . I prooue it by many argumentes . First , because we must giue an account of euery idle word , Mat. 12. v. 36. at the generall doome ; as our Lord Iesus telleth vs : which doubtlesse we should not be bound to doe , if the least idle word were not against Gods Law . For , how can God a most iust Iudge , condemne vs iustly for that sinne , which of it owne nature is Veniall ? He can not doe it , for his Iustice sake . The Jesuite S. R. in his pretensed Answere to the Downe-fall of Poperie , is bold with God in that behalfe : These are his expresse wordes . S.R. Pag. 268. Hee is no wise person , who will fall out , and be offended for euer with his friend for euery triffle ; as the taking up of a Straw : nor hee is a iust Prince , who should inflict death for stealing a Pinne . And I beleeue Bell would thinke himselfe vniustly handled , if he were so dealt withall : Wherefore , if God should doe this , we should neither account him a wise Friend , nor a iust Prince . O sawcie Fryer ! thy impudencie is intollerable . These are the words of S. R. that shamelesse Jesuite , whom B. C. our Fryer his brother , calleth a Learned man . Secondly , because S. Austin defineth Sinne thus : Peccatum est transgressio Legis : Aug. de cons. Euang. lib. 2. C. 4. cont. faust . lib. 22. cap. 27. Sinne is a transgression of the Law . The same holy Father in an other place , defineth Sinne in this manner : Peccatum est dictum , velfactum , vel concupitum aliquid , contra Legem aeternam : Sinne is a word , deed , or thought against the eternall Law ( of God . ) And what the eternall Law is , he sheweth in the words next following , which are these . Lex aeterna est ratio Diuina vel voluntas Dei , ordinem naturalem conseruari iubens , perturbari vetans : The eternall Law is the reason or will of God , which commaundeth the order of Nature to be kept , and forbiddeth it to be broken . Thirdly , because S. Ambrose defineth Sinne after the same manner , in these expresse words . Ambros. de parad . C. 8. Quid est . N. peccatum , nisi preuaricatio Legis diuinae , et caelestium inobedientia praeceptorum ? For what is Sinne , but the transgression of Gods law , and disobedience to his heauenly preceptes ? Loe , Sinne ( sayth S. Ambrose ) is nothing else , but the Transgression of Gods law : that is to say , nothing else but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as S. John tearmeth it ; and as Arias Montanus doth interpreat it . Fourthly , because Josephus Angles that famous Popish Fryer and Byshoppe , teacheth the same doctrine , euen in that Booke which he dedicated to the Pope himselfe : these are his expresse wordes . Iosephus Angles in 4 S.P. 215. Omne peccatum veniale est alicuius Legis transgressio . Patet , quia omne veniale est contra rectam rationem ; et agere contra rationem , est agere contra Legem naturalem , praecipientem , non esse a regula rectae rationis deuiandum . Euery Veniall sinne , is the transgression of some Law . This is euident , because euery Veniall sinne is against right reason : and to doe against right reason , is to doe against the law of Nature ; which commaundeth vs not to decline or swarue from the rule of right reason . The same religious Fryer and learned Popish Byshoppe , hath in an other place , these wordes . Iose. Angles in 2. sent. pag. 249. Regula qua bonitas nostrarum actionum mensuratur , vel est temporalis , et est recta ratio nostri intellectus ; vel est aeterna , quae est voluntas diuina , cui subordinatur temporalis . Ideo . N. aliquid est contra rectam rationemque est contra voluntatem Dei , quae est regula aeterna . Et defectus istarum regularum , est vniuersa malitia nostrarum operationum : The rule with which the goodnes of our actions is measured , is either temporall ; Marke well this Popish Doctrine , for it confoundeth the Pope . and it is the right reason of our vnderstanding : or else it is eternall ; which is the will of God , to which the temporall is subordinate . For therefore is any thing against right-reason , because it is against the will of God , which is the eternall rule : And the defect of these rules , is the whole malice of our actions . This is the constant and plaine Doctrine of the Popish Byshoppe , which hee was bold to present to the Popes Holynesse ; where it found kind acceptation , and therefore is , and must be authenticall , though it giue our Holy Father a deadly blow . Out of which learned Discourse , I obserue these worthy Lessons . First , that euery Veniall sinne , is against right reason . Secondly , that euery Veniall sinne , is the transgression of some Law . Thirdly , that to doe any thing against right reason , is to doe against the law of Nature . Fourthly , that the law of Nature commaundeth not to decline from the rule of right reason . Fiftly , that the temporall rule with which the goodnesse of our actions is measured , is the right reason of our vnderstanding , which is giuen to euery one in his creation , birth , or natiuitie . Sixtly , that the eternal rule , with which the goodnesse of our actions ought to be measured , is the Will of God . Seuenthly , that therefore our thoughtes , wordes , and workes , are against right reason , because they are against the Will of God ; which is the law Eternall . Which Obseruations , if they be duely pondered , doe euidently prooue and plainely conuince , that euery Sinne is Mortall of it owne nature . Fiftly , because euery one is accursed , which keepeth not euery iote of the Law . Deut. 27.25 . Gal. 3. v 10. Iacobi . 2. v. 10. Sixtly , because Christes blessed Apostle S. Iames telleth vs plainely , That whosoeuer shall keepe the whole Law , and but offende in any one precept , is guiltie of all . Seuenthly , because God will destroy all manner of Liers , and all workers of Iniquitie . Odisti omnes qui operantur iniquitatem , perdes omnes qui loquuntur Mendacium : Thou hatest all workers of Iniquitie ; thou wilt destroy euery one that is a Lyer . Thus saith the holy Prophet of God , in the spirit and person of God . Out of which wordes , I obserue two poyntes of great consequence . First , that where all are comprised , This Argument striketh dead . there not one among all , is excepted : and consequently , the sacred Text is to be vnderstood , euen of euery least Sinner , and of euery least Lyer . Secondly , that where Destruction is for Punishment inflicted , there Gods Law doubtles is transgressed : and so is euery Popish Veniall sinne , against the Law . Eightly , because Christ himselfe teacheth vs ; That besides the Law , & against the Law , is all one in rei veritate , & in the trueth of the matter . Qui non est mecum , contram● est ; et qui non congregat mecum , spargit : Mat. 12. v. 30. He ( saith our Maister Christ ) that is not with mee , is against mee ; and hee that gathereth not with mee , scattereth . Ninthly , because Durandus a famous and learned Popish Writer , confuteth the fondly inuented distinction , of their Popish Canonized Saint Aquinas ; which the Pope and his Jesuites hold , for the maintenaunce of late start-vp Poperie : to weete , that Veniall sinnes are praeter Legem , non contra : Besides the Law , but not against the Law . These are the expresse wordes of Durandus : Durand . in 2. sent. Dist. 42. q. 6. Ad argumentum dicendum , quod omne peccatum est contra Legem Dei , naturalem , vel inspiratam , vel ab eis deriuatam : To the Argument answere must be made ; that euery Sinne , is against the Law of God , either naturall , or inspired ; or deriued from them . And this opinion of M. Durand , is this day commonly defended in the Schooles . So doth Fryer Ioseph tell our holy Father the Pope : these are his wordes : Ios. Angles , in 2. sent. pag 275. D. Thomas et eius sectatores tenent , peccatum Veniale non tem esse contra Legem , quam praeter Legem . Sequitur : Durandus tamen et alij permulti hanc sententiam impugnant , affirmantes peccata venialia esse contra mandata . Et haec opinio modo in scholis videtur communion : S. Thomas and his followers hold , that a Veniall sinne is not so much against the Law , as besides the Law . But Durand and very many others impugne this opinion , auouching Veniall sinnes , to be against the commaundementes . And this opinion seemeth now adayes to be more common in the Schooles . The Romish religion changeth often . Heere I wish the reader to note by the way , out of the word ( modo , now adayes , ) the mutabilitie of late start-vp Romish religion ; as also the dissention of popish Schoole-doctors in the misteries of their fayth and Doctrine . See and note well the Iesuites Antepast , P. 109. et . pag. 119. For in that their Byshoppe the Fryer sayth ▪ ( modo , now adayes , ) he giueth vs to vnderstand , that their Romish Doctrine is now otherwise , then it was of old time , and in former ages . And , in that he telleth vs of the great dissension , amongest their Doctors ; he very emphatically layeth open to the Reader the vncertainty of Romish fayth and Religion . For doubtlesse , if their tyrannicall Inquisition , and the dayly feare of Fire and Faggot , were taken out of the way , the Popes ridiculous and plaine Heathenish Excommunications , with his Decrees and Definitions in matters of Fayth , would be of small account , and troden vnder foote . This is a most worthy Note , and must be well remembred . For the Old Romane religion was Catholique , pure , I highly reuerence the old Romane Religion . and found ; and with it , doe not I contend . I onely impugne the late start-vp Romish Fayth and Doctrine , which the Pope and his Romish Schoolemen haue brought into the Church . Tenthly , because Vega a great Learned Papist , very famous in the Church of Rome , doth not onely teach euery Veniall sinne to be against the Law ; but withall he constantly affirmeth , that therefore none lyuing , Away with Popish workes of Supererogation . can possibly keepe the whole Law at once . For , albeit hee hold , that euery part of the Law may be kept at some time ; yet doth he constantly denie that the whole 〈◊〉 kept at once : Vide Bellarm. tom. 3 . ●0 l. 1216. because one parti●●●●● broken with Popish Venials against the Law , while an other is kept .

The third Conclusion .

Albeit euery Sinne be Mortall of it owne nature ; yet are not all sinnes equall and alike , but one greater then an other . Mat. 5. V. 22. I prooue it first , because our Lord Iesus doth distinguish the degrees of Sinnes , while he affirmeth him that is angrie with his brother , to be guiltie of Iudgement ; him that sayth to his brother ( Raca , ) to be guiltie of a Councell ; him that calleth his brother Foole , to be guiltie of Hel-fire . Secondly , because the holy Ghospell telleth vs , Mat. 10. V. 15. There is great nequalitie in mortall sinnes . that the Sinnes of the Sodomites and of the Gomorrhaeans , shal be punished more remissely in the day of Iudgement , then the sinnes of those Citizens , who would not receiue the Apostles , nor hearken to their preaching . Thirdly , because Tyrus and Sidon shall be more remissely dealt withall in iudgement , then Corozain and Bethsaida . The case is cleare , Luk. 10. V. 14. Note Chap. 28. I need not stand about it : For , euery Child can tell vs , that it is a greater Mortall sinne to steale a goodly Gelding , or a great fatte Oxe , then it is to steale a fatte Calfe , or a fatte Hogge : Yea , a greater sinne to kill a Man , then to eate an Egge in Lent ; though Popish inflicted punishment , doth not euer so insinuate . But hereof more at large , when I come to speake of Popish Lent .

The fourth Conclusion .

Veniall sinnes of their owne nature , are against Charitie , and doe breake friendshippe and amitie with God . I prooue this Conclusion , against the Pope , his Iesuites , and all Jesui●ed Popelinges ( whether in England , at Rome , or wheresoeuer else ▪ ) by manifold and most important argumentes , authorities , and reasons . First , because Gods holy Prophet affirmeth constantly , Esa. 59. V. 2. that our sinnes haue made a separation betweene God and vs . Secondly , because th' Apostle teacheth vs , that Light hath no fellowshippe with Darknesse ; 2. Cor 6. V. 15. Righteousnesse with Iniquitie ; Christ with Belial . Thirdly , because his will that committeth Veniall sinne , is opposite to Gods will , that ha●eth the same . And therefore the Pope and his Jesuites , must either denie that Christ hateth Veniall sinnes , which they dare not doe : Psal. 5. V. 4.7 . or else that Veniall sinnes breake friendship with him . For doubtlesse , that which a man hateth , he neither loueth , nor is in friendship with it . Yet the Iesuite S. R. ( whom his brother B. C. calleth , a Learned man , ) is bold thus to write . S. R. pag. 270. pag. 271. Veniall sinne destroyeth not Charitie , nor breaketh Friendship with God ▪ which is the end for which the Law was made . Againe , in an other place thus : S.R. pag. 271. For Veniall sinnes whencesoeuer they come to be such , breake not Friendshippe with God . Fourthly , because the breach of Gods Commaundements , standeth not with his friendship and loue : For , our Sauiour himselfe sayth plainely ; That if any loue him , Ioh. 14. V. 23. hee will keepe his Word . Againe he sayth ; That none can be his Friendes , nor abide in his Loue , vnlesse they doe keepe his Commaundementes . Againe ; Ioh. 15. V. 10.14 . The marke and badge of those that are in Gods Fauour , is the keeping of his Preceptes . For , Hee that hath my Commaundementes , saith Christ , and keepeth them ; Ioh , 14 V. 21. hee it is that Loueth mee . And yet ( as we haue seene in the Second Conclusion ) euery Least sinne that can be named , is a breach and transgression of Gods Law . Fiftly , because euery Least sinne that can be named , wanteth conformitie to Gods Law : and consequently , it breaketh Friendship with God : For , Gods Friendes are they , S.R. pag. 27● . that doe his Will , and conforme themselues to his Law . Ioh. 15. V. 14. Vos amici mei estis , si feceritis quae ego praecipio vobis : You ( sayth our Maister Christ ) are my Friends , if you shall doe the thinges which I commaund you . Sixtly , because euery one is accursed , that keepeth not the whole Law . Deu. 27. V. 25. Gal. 3. V. 10. And consequently , euery Popish Venialist ( euen hee who committeth the Least sinne of all , ) breaketh Friendshippe and Amitie with God : vnlesse perhappes our Iesuites will say , ( which I trow they neither wil nor dare say ) that one may be of God accursed , & still abide in Gods friendship , loue , & fauour . Seuenthly , because euery Least sinne must of necessitie be confessed ; Mat. 12. V. 36. and consequently , euery Least sinne breaketh Friendship with God . Hence ariseth an Argument insoluble , which striketh all Papistes dead : This is it , marke it well . All Sinnes , which must of necessitie be confessed , breake the friendshippe and fauour of God : but all Popish so supposed Venials , must of necessitie be confessed ; Ergo , all Popish Venials , breake the friendshippe and fauour of God . The consequence is in forme syllogisticall & therefore it may not in any case be denied . It is in the first of the three Figures , and in the Mode , In prima Figura , et modo ( Barbara . ) which the Logicians call ( Barbara . ) The Proposition is prooued , because no reason can be alleadged , or in trueth be pretended , why any man should be vrged to acknowledge Gods disfauour , who is and continueth in his fauour . For which respect ( as it seemeth ) Martinus Nauarrus ( a famous Popish Canonist , and a man very skilfull in Theologie , Nauar. in Euchirid . Cap. 21. Nu. 34. ) telleth vs roundly without blushing , that Popish Venials must not be confessed of necessitie : these are his expresse wordes . Quibus consequens est , posse quem si velit , confesso vno peccato venials , alterum tacere : Vpon which it followeth , No sinne so small , which breaketh not Gods fauour . For we must neither turne to the right hand , nor to the left . Deut. 5.32 . that one may if he list , confesse one Veniall sinne , and conceale an other . In which Assertion , hee vnawares destroyeth Popish Auricular Confession : For , the Scripture commaundeth the Confession of all sinnes alike : and consequently , if Popish Veniall sinnes be not subiect to their Auricular confession , neither are their Mortall sinnes subiect to the same . No text of the holy Scripture ( neither in the Old , nor in the New Testament ) can truely be alleadged , which vrgeth the confession of the one , more then it doth of the other . For which cause , Caiet. in 20. cap. Iohan. Caietanus that famous Popish Cardinal , affirmeth Popish Confession to be voluntarie , and referred by Christ himselfe , to the free election of euery one . Josephus Angles and others , are of the same opinion with Nauarre . The Assumption I prooue out of Christes owne wordes , which are these . Mat. 12. V. 36. But I say to you , that men shall giue an account in the day of iudgement , of euery idle word they speake . Now euery Child knoweth , that to giue an account of our Sinnes , is to acknowledge and confesse the same . I prooue it out of the Jesuite S. R. his wordes , whom the Iesuite B. C. will needes haue a great Learned man . This Iesuite fore frighted with the fall he got , while he was bickering with the Downe-fall of Poperie , answereth in these tearmes . S.R. pag. 271. I answere ( quoth hee , ) that wee must giue an account for euery idle word ; not because they be against Law , but because they be beside it . And Bell ( sayth hee ) will beat his Horse , not onely when he turneth backe , but also when he starteth out of the way . Thus answereth our poore begging Fryer , God will beat● our Iesuites , for starting out of the way of his Commaundementes . being at his wittes end what to say . He confoundeth himselfe , and perceiueth it not . True it is , that Bell will beat his Horse , when he starteth out of the way . And true it is in like maner , that God will beat our Jesuites for their cursed Venials , when they in committing them , start out of the way of his Commaundementes : and he will withall tell them , that hee hateth all workers of Iniquitie ; Psal. 5. v. ● . and so them with their deformed Venials . He will also tell them , that he doth not acknowledge them for his Friendes ; seeing they doe not his will , nor walke in his wayes . Eightly , Ioh. 15. v. 14. because euery Least sinne of it owne nature , auer●eth from God , and can not possibly be referred to him : Nullum om●ino peccatum potest in Deum referri . and consequently , it neither doth nor can enioy the friendshippe and fauour of God . And our Jesuites blaspheame the name of God , when they most vnreuerently and very brutishly affirme ; that God should be vniust and vnwise , if he should be offended with them for their so supposed Venials . The Iesuite S.R. hath these expresse words . S.R. Pag. 268. He is no wise person , who will fall out and be offended for euer with his Friend for euery trifle , as the taking of a Straw : nor hee is a iust Prince , who should inflict death for stealing a Pinne : O horrible Blasphemy ! what will not Iesuites write ? And I beleeue Bell would thinke himselfe vniustly handled , if hee were so dealt withall : Wherefore , if God should doe this , wee should neither account him a wise Friend , nor a iust Prince . Thus doth our Fryer in the name of al the cursed Iesuitical crew , take vpon him roundly to censure God Almightie . To which horrible and blaspheamous Assertion of our presumptuous Jesuite , I answere to his euerlasting confusion ( vnlesse he repentin time , Marke well my wordes . ) in this manner . First , that Mans doinges can not fitly be compared with Gods most Holy , most Wise , and most Pure Decrees . For which respect , God telleth vs by the mouth of his Prophet , that his wayes are not as ours . Esa. 55. v. 8. Rom. 9. v. 20.21.22 . Rom. 11. v. 33. ●4 . 55 . For , My thoughtes ( sayth Esay , ) are not your thoughtes ; neither are your wayes , my wayes , saith the Lord . Gods Will , is the Rule , by which all mans thoughtes , wordes , and workes , must be measured : But Mans Will , is no Rule or Law to measure Gods actions , or to direct his most Iust , most Holy , and most Pure Purposes , Ordinaunces , and Decrees . Secondly , Man can but punish the body temporally ; but God can punish both body and soule , eternally . Man can but punish the outward actions of man ; Mat. 10. v. 28. but God can punish both the outward actes , and the inward thoughtes . Man can but punish the temporall iniurie done to man ; but God can punish both that , and the eternall iniurie done to his most sacred Maiestie , surpassing Omnipotencie , and ineffable Deitie . Offence done to Man , is finite and limitted ; but offence done to God , is infinite and illimited . Thirdly , Sinnes which are but small in respect of man , are exceeding great in respect of God . For example sake ; a reprochfull word spoken against a Meane priuate person , is respectiuely a small offence ; the same word spoken against a Great personage , of high place in Church or Common-weale , is a farre greater Offence : the same spoken against our Soueraigne Lord the King , is the greatest of all three . And consequently , when we offende God , whose person is of infinite Worthinesse , of infinite Maiestie , of infinite Power ; our offence obiectiuely must needes be infinite , howsoeuer our Iesuites and Jesuited Papistes flatter themselues in their Venials . Fourthly , the thinges which are trifles , in our Iesuites iudgement , are great and heynous Sinnes , in the tribunall of our Lord Iesus . Genes. 3. v. 6. Gen. 19.26 . Limbus Pu●rorum pontifi●ius . Adams eating of the Apple , was one of our Iesuites trifles . The looking backe of Lots wife , was an other . The sinne of Infantes in their natiuitie , was an other : For which respect , sundry of their best learned Doctors haue inuented a third place beside Heauen and Hell , for those Infantes which die without Baptisme . Superfluous idle Wordes , an other . All which for all that , Euery sin is of infinite deformitie ▪ ●alt●m obiectiue . are heynous and grieuous Sinnes with God . And no maruayle , seeing the Least sinne that can be named , is against the infinite Maiestie of God : and consequently , of infinite deformitie . And our Iesuite S. R. sheweth himselfe to be a very noddie , while he publisheth these wordes . S. R. Pag. 277. For who will say , that a little superfluous Laughter , breaketh the order of Nature . Euery Child of God will say it , seeing it is against gods Law . Marke well gentle Reader , and thou shalt see Poperie stricken dead . When our Jesuite S. R. was not able to answere the Authorities of the holy Fathers , layd open by T. B. in the Downe-fall of Poperie ; which did euidently conuince , that the Breaking of the order of Nature , was against the eternall Law and Will of God ; hee was enforced to say , ( as there is to be seene in the Page noted in this Margent , S. R. pag. 276.277 . ) that the Fathers ( S. Austen and S. Ambrose ) defined such Sinne , as breaketh the order of Nature ; which also is Mortall Sinne , not Veniall . In which wordes , he vnawares confoundeth himselfe : For , The Iesuite confoundeth himselfe , while he graunteth euery sinne against the order of nature , to be mortall . he truely sayth against himselfe ; That the Sinne which is against the Order of Nature , is a Mortall sinne indeed . But withall hee sayth vntruly , That a litle superfluous Laughter , breaketh not the order of Nature . For if it be true , ( as it is most true , ) which Christ himselfe hath told vs : viz. That euery idle and superfluous word , breaketh the order of Nature , in that it is against the Law eternall : Mat. 12. V. 36. it followeth by a necessarie consequence , that euery superfluous and idle Laughter , breaketh the order of Nature ; in that it is against the Law eternall , to which the Law and Order of Nature is subordinate . To which I adde to second my former proofe , that the order of Nature as Nature , ( to weete , The order of Nature before Adams fall . of Nature afore , not after Adams fall , ) was pure , free , and voyde of euery spot , bleamish , excesse , defect , or other fault whatsoeuer ; and consequently , of euery vaine , idle , and superfluous Laughter . But perhaps our Fryer will say , that idle and superfluous Laughter , is besides the order of Nature , not against the same ; as he before affirmed his Venials to be besides the Law , but not against the Law of God . If he so doe , the confutation is at hand . First , because Christ sayth plainely , Mat. 12 ▪ V. 30. that , Hee is against h●m , whosoeuer is not with h●m . Euery sinne is against Gods Law . Againe , because Vega , Durandus , Almaynus , Baius , Gersorus , and all the Popish Schoole-doctors of best esteeme , do auouch plainely and resolutely ; That euery Sinne , euen the least that can be named , is against the Law . Whereupon , Vega that great Learned Papist , ( a man of high esteeme in the late Councell of ●rent ▪ ) concluded egregiously and learnedly , Away therefore with Popish works of supererogation . That the whole Law is impossible to be kept at once . For , albeit he graunt , that euery part of the Law may be kept ; yet doth he withall confesse , that while we keepe one part thereof , we can not but breake an other . Ninthly , No no prin●ipaliter . S. R. pag. 186. because our Fryer S. R. that Learned man , ( as his brother Jesuite B. C. stileth him , ) confesseth lustily ( though vnawares against himselfe , ) that involuntarie Concupiscence is naught , euill , & disorderly ; because it is against the rule of Reason : and much more doubtlesse is superfluous voluntarie Laughter , against the order of Nature , & rule of Reason : and consequently , it breaketh friendshippe with God , as being quite opposite to the eternall Law , which is his diuine Will and Reason . Tenthly , because the same Jesuite freely confesseth in an other place , S. R. pag. 278. That the Least Sinnes want equitie and conformitie to Gods Law : and consequently , he must volens nolens confesse withall ; That his falsely supposed Venials , are truely Mortals , against Gods friendship and his eternall Law . Now let vs heare our Jesuite speake , for the honour of the Pope .

B. C.

The common opinion most receiued , and most sound , is , that some Sinnes of their owne nature be small , or Veniall ; others great and Mortall . Byshoppe Fisher , Loe , the Iesuite vnawares graunteth the trueth , against his Pope and himselfe . and some foure other , alleadged by Bell , thinke that all Sinnes of their owne nature , be Mortall ; and that it proceedeth from the Mercie of God , that some be Veniall ; because he would not vpon diuers smaller Sinnes , impose so great a punishment : But notwithstanding this small difference , neither B. Fisher , nor any of the others , denie Veniall Sinnes , as Bell and his consorts doth .

T. B.

I answere ; first , that the Papistes themselues doe not agree , in their Popish Fayth and Doctrine ; as the Jesuite heere confesseth , to their confusion : Fiue great learned Papistes are of Bels opinion . For he freely graunteth , that the great Learned Papistes whom I named , ( viz. Jacobus Almaynus , Durandus , Gersonus , Michael Baius , and Byshoppe Fisher , ) doe all fiue constantly hold and defend , that all Sinnes are Mortall of their owne nature . And withall he telleth vs , that the Pope and Church of Rome hold the contrary opinion . Secondly , that Small sinnes , and Veniall sinnes , are all one ; as our Iesuite heere teacheth vs . And my selfe will not deny , that some sinnes respectiuely are small of their owne nature ; Note well , that the Fathers call small sinnes Veniall respectiuely . as it is alreadie prooued , in the third Conclusion . To which I adde , that the holy Fathers when they speake of Venial sinnes , doe euer vnderstand Small sinnes respectiuely . In which sense , my selfe do willingly admit Veniall sinnes ; as also , sinnes Veniall by the mercie of God : But withall , I wish the Reader euer to remember , what Gersonus , Almaynus , Baius , Durandus , and Roffensis teach vs : viz. that euery least Sinne is Mortall of it owne nature ; which is the flat Doctrine I heere defend . Thirdly , that the difference amongst the Learned Popish Doctors concerning Veniall sinnes , is a matter of small importance ; which I exhort the Christian reader in the bowels of our sweete Redeemer , neuer to forget : For it doth plainely conuince , ( if nothing else could be sayd in that behalfe , ) that Poperie is the New religion . What ? is Popish fayth a matter of Small moment ? Is it not necessarie to saluation ? If the Pope will say it , I am ready to confirme it . Roffensis , Baius , Almaynus , Durandus , and Gersonus , ( all being both learned and zealous Papistes , ) affirme constantly , the force of trueth compelling them , that euery Sinne is Mortall of it owne nature . Contrariwise , the Pope , his Jesuites , and Jesuited vassals , affirme , teach , and beleeue , as an Article of Popish Fayth ; that many Sinnes are Veniall , euen of their owne nature . This notwithstanding , our Jesuite telleth vs roundly , See Chap. 2. Conclus. 7. ( though nothing Clerkly , ) that the difference is but small . So then , Articles of Popish fayth are small , or great , as it pleaseth the Pope : His bare Will ( as we haue heard and seene , ) is a warrant sufficient in euery thing ; as who can change the nature of thinges , ( if we will beleeue him , ) and of nothing , make some thing . Fourthly , that my selfe hold no Opinion , teach no Article of Fayth , defend no Position ; but such Opinions , Positions , and Articles , as the best learned Papistes haue holden , The Popes Fayth is confuted by Popish Doctors . taught , and defended , before mee : For my woonted maner euer hath been , is , and shall be , to wound the Papistes with their owne Weapons , and to con●ound the Pope with his best Learned Proctors .

B. C.

This being so , let vs consider , what a notable vntrueth the Minister offereth to the view of his Readers , when he sayth ; Almaynus , Durandus , Gerson , Baius , and other famous Papistes , not able to answere the reasons against Veniall sinnes , confesse the trueth with the Byshop ; that euery Sinne is Mortall : Hee doth cunningly abuse them in leauing out those wordes ( of it owne nature , ) which ought to be added after their opinion : and himselfe likewise doth adde , in citing of Roffensis immediately before .

T. B.

I answere : first , that the vntrueth our Fryer speaketh of , proceedeth from his owne lying lippes ; as by and by it will appeare . Secondly , that our Fryer doth falsely , peeuishly , vnchristianly , and impudently abuse both his Reader and mee ; Poperi● without lying , can not be defended . when he chargeth me to abuse my Authors , in leauing out their wordes . What wordes sir Fryer , haue I left out ? These wordes forsooth , ( of it owne nature ) sayth our Iesuiticall Fryer . O malitious Jesuite ! Where is thine Honestie ? where is thy Christianitie ? O lying Frier ! there is no trueth in rotten newly inuented Poperie . where is thy Fayth ? where is thy Conscience ? Art thou become a flat Atheist ? art thou at defiance with true dealing ? Thou seemes to make thy soule saleable for the Popes pleasure . Doth not thine owne Penne condemne thee , when thou grauntes that I added the same wordes , in citing of Roffensis immediatly before ? Let the indifferent Reader , be an indifferent Iudge betweene vs . I added the wordes immediatly before , as our Fryer truely sayth ; it therefore had been an irkesome tantologie , to cite them againe in the next wordes following ; especially , seeing I affirme the Popish Doctors ( Almaynus , Durandus , Gersonus , and Baius , ) to hold and defend the selfe same opinion , The maine poynt of the Controuersie . that Byshoppe Fisher affirmeth to be the trueth . Againe , the Controuersie consisteth precisely in this speciall poynt . viz. Whether euery sinne be Mortall of it owne nature , or no. I defende the affirmatiue ; the Iesuite , the negatiue . And consequently , I must perforce speake of Sinnes , as they are in their owne nature . O worthy defender , of late start-vp Poperie ! Thou perceiuest right well , that Poperie is the New religion indeed ; and not able to withstand the truth , nor to answere mine inuincible reasons and groundes : Thou fleest from that which is in question , to impertinent , extrauagant , and friuolous cauils ; so to dazell the eyes of thy Readers , least they behold the newnesse of late Romish Religion . Out vpon such beggerly Religion , Poperie is a beggerly Religion . as which can not be defended , but by cauils , coozenage , lying , and deceitfull dealing .

B. C.

After this vntrueth , immediatly followeth another : Yea , the Jesuite S. R. ( quoth hee ) with the aduice of his best Learned friendes , in his answere to the Downefall of Poperie , confesseth plainely and blusheth not thereat , that the Church of Rome had not defined some sinnes to be Veniall , vntill the dayes of Pius the fift , and Gregorie the 13. which was not fiftie yeares agoe . In which wordes he blusheth neuer a whit to slaunder that Learned man , and wholly to corrupt his meaning : Hee sayth not , that the Church of Rome had not defined some sinnes to be Venial , vntill the dayes of Pius the fift , and Gregorie the 13. as this licentious cast-away corruptly fathereth vpon him . For he knew well , that to beleeue Veniall sinnes , was an Article long receiued before the times of those Popes . But he affirmeth onely , that to hold Veniall sinnes onely to be such by the mercie of God , was censured and condemned by those Popes . O most impudent Iesuite . Why did Sir Thomas his sinceritie cut away these wordes ( by the mercie of God ? ) Forsooth , because that without lying and corruption , he can obiect nothing against Catholike doctrine .

T. B.

I answere ; first , that our impudent Fryer lyeth egregiously , The Authors Protestation . when he chargeth mee to slaunder S. R. his learned Brother : For , vpon my saluation I auerre it , I deale christianly , honestly , and sincerely . I neuer change , adde , or take away any one iote , of that which I finde in mine Authors . Would to God , our Iesuites did so deale with mee . Secondly , our Fryer lyeth impudently , when he vttereth these wordes : ( Hee sayth not , that the Church of Rome had not defined some sinnes to be Veniall , vntill the dayes of Pius the fift , and Gregorie the thirteenth . ) For these are S. R. his expresse wordes ; S. R. Pag. 281. True it is , that Byshoppe Fisher and Gerson were in that errour ; but that was both before it was condemned in the Church , as it was since by Pius the fift , and Gregorie the thirteenth . In which wordes , the Jesuite S. R. telleth vs two memorable poyntes of Doctrine : Th' one , Marke the falsely supposed errour . that Fisher and Gerson were in an Errour : Th' other , that the Errour was before the Church had condemned it . So it onely remaineth , duely to examine what the supposed Errour was . The Iesuite B. C. heere telleth vs plainely , if wee may beleeue him ; that the Popes ( Pius and Gregorius ) condemned that opinion onely , which holdeth Venial sinnes to be onely such by the mercie of God . I admit the Assertion ; Sinnes onely Veniall by mercie , are mortall of their owne nature . I like the Narration : I onely reiect the Popes friuolous , vnchristian , and plaine hereticall condemnation . For I pray you sir Fryer , are not those sinnes Mortall of their owne nature , which are onely Veniall by mercie and fauour ▪ Doth not Veniall onely by Mercie , exclude Veniall by all other wayes and meanes ; For doubtles , whatsoeuer is Veniall of it owne nature , can not be Veniall onely by Mercie . Onely our fond Iesuiticall Fryer , not able to defend Poperie from being the New religion , is forced for want of matter , to say it . Nature and Mercie are farre differens . The nature of euerie thing is intrinsecall and essentiall to the thing , and can not be taken away from the thing , without the vtter destruction of the same . But euerie meane Logitian , euerie young Gramarian , euerie wittie Ploughman , and euerie Boy of discretion , is able to teach and tell our Jesuite ; that Mercie is extrinsecall and meere accidentall to the thing , and may be added or taken away from the thing , without the destruction of the same . This Ergo , girdeth the Pope . Ergo , whatsoeuer is Veniall not any other way but by the Mercie of God onely , is vndoubtedly Mortall of it owne nature . And consequently , seeing all Sinnes were Mortall of their owne nature , vntill the dayes of Pius and Gregorius , as our Jesuites freely graunt ; it followeth by a necessarie and ineuitable illation , that Veniall sinnes of their owne nature , were neuer knowne to the Church of God , vntill the irreligious and plaine hereticall Decrees of Pius the fift , and Gregorie the thirteenth : Vixit Pius , A.D. 1565. Vixit Gregor. A.D. 1572. that is to say , for the space of one thousand , fiue hundred , threescore , and fiue yeares after Christ . For , the supposed errour of Roffensis , Gersonus , Almaynus , Baius , and Durandus , ( who all were verie learned Papistes ; and for all that , taught and defended euery Sinne to be Mortall of it owne nature , ) was not condemned , ( as we see and heare it freely confessed by our Aduersaries , ) vntill the time of Pius the fift of that name . The trueth therefore is this ; viz. that the Church for the space of 1565. yeares after Christ , beleeued euerie Sinne to be Mortall of it owne nature . For , ( as we haue seene alreadie in the first Conclusion of this Chapter , Concl. 1. huius cap. ex Gersono , et alijs . ) God may most iustly condemne euerie least Sinne to eternall Death and Hell fire . Yea , as M. Gerson learnedly writeth : he that holdeth the contrarie , must perforce hold withall , that in some case Sinne may be done lawfully , and be no Sinne at all . And it is but a very childish and friuolous cauill , to say at our Fryer heere doth : viz. that it was an Article of Popish Faith long before Pius the Pope , The Romish Church beleeueth , it can not tell what . to beleeue Veniall sinnes . For , such Venialles were of necessitie such , either of their owne nature , or else of mercie onely . If our Jesuite graunt the latter , I haue my desire : it is the trueth which I defende . If the former , a double refutation is at hand . First . because the opinion of Almaynus , Roffensis , Baius , Durandus , and Gersonus , was verie currant in the Romish Church , vntill the dayes of Pius and Gregorius , as our Iesuite S. R. affirmeth , S. R. pag. 281. and the Fryer B. C. his deare Brother willingly admitteth . Againe , Veniall by Mercie , can not be Veniall of it owne nature . because to be Veniall both by Mercie & by Nature , implieth contradiction . The reason is euident ; both for that sinnes Veniall of their owne Nature , stand not in need of any Mercie : and also for that Mercie mittigateth that punishment , which by the Nature of the subiect might iustly be inflicted . O miserable Poperie ! What sillie shiftes and childish cauils are inuented , to defend thee from being the New Religion . If any shall hencefoorth call or thinke thee the Old Religion , ( that shall heare thine age truely discouered , ) I shall thinke him so wise , as not to know when to come out of the raine . Thirdly , Tertiò Principaliter . that our Iesuite sheweth himselfe more impudent , then Impudencie it selfe ; while he beareth his Readers in hand , that I haue cut away these wordes of mine Author , the Iesuite his Learned brother , ( By the Mercie of God . ) For , I referre my selfe to the expresse wordes of the Iesuite , S. R. pag. 281. in his pretensed Answere to the Downe-fall of Poperie ; which I haue truely recited in the Tryall of the New religion , as I will answere at the dreadfull day of doome . Out vpon rotten Poperie , it consisteth of lying , and forgerie . But our Jesuite not able to defend Poperie from being the New Religion , addicteth himselfe wholly to forgerie , falsehood , and lying : for otherwise , both hee and all his Jesuited crew , are at a Non-plus , and haue nothing at all to say .

B. C.

The same Catholike writer , noted him in the place cited by himselfe , of two vntruthes : The one , for calling Byshoppe Fisher the Popes Canonized Martyr : the other , for styling Gerson a Byshoppe . Neither of which be true : but he skely passeth ouer them , See and note the tryall . as not knowing ( poore wretch ) what to say in his owne defence : into such straites doth this dominering Doctor driue himselfe , by his talent of ouerlashing .

T. B.

I answere ; first , that the Pope may haue a cold heart , when he seeth Poperie bleeding vnto death , and no Popish Doctor able to stanch the same . Our controuersie is of the Nature and Essence of Sinnes ; The Iesuite truely is at a Non plus . whether euerie Sinne be Mortall of it owne nature , or no ? Our Jesuite being confounded , and not able to prooue any sinne to be Veniall of it owne nature , answereth me thus : That neither Fisher is a Popish canonized Martir , nor yet Gerson a Popish Byshoppe . O worthie defender of the Pope , and of the late Romish Religion . I demaunde of our Fryer Iesuite , how farre it is to London ? Hee forsooth answereth : a Pokefull of Plumbes . I aske him , What hee saith to his learned Popish Doctors , ( Almaynus , Baius , Roffensis , Durandus and Gersonus , ) who all with vniforme assent affirme resolutely , as the Fryer hath confessed , that euerie Sinne is Mortall , A Poke full of Plumbes , is the defence of Poperie . of it owne nature ? The Fryer almost frighted out of his wittes , telleth mee roundly , and blusheth not thereat ; That neither Gerson is a Byshop , nor Fisher a Canonized Martyr . Is not this a Learned and Clerkly answere , trow yee ? Hath not the Jesuite much to say for the antiquitie of Poperie , when he fleeth to such miserable shiftes , pitifull digressions , sillie cauils , and ridiculous euasions ? What if Byshoppe Fisher were not a Popish canonized Martir ? What if M. Gerson the famous Chauncellour of Paris , were not a Byshoppe ? yee know the Prouerbe ; Cucullus non facit Monachum . Your selues can not denie , that both Fisher and Gerson were verie learned Popish Writers : and so it skilleth not , whether the one was a Byshoppe , and the other a canonized Martir , or no. Secondly , that our Jesuite belieth mee heere , as his wonted manner is else where ; I referre the censure hereof , to mine Answere in the Downe-fall it selfe . Thirdly , that M. Gerson was in his old dayes the Byshop of Paris ; as a litle Treatise published by the Doctors of Paris , and sometime printed or bound in one volume with the Maister of Sentences , plainely auoucheth to the Reader . Fourthlie , that Fisher was Canonized priuately at the least ; Egomet tum eram testis oculatus . as Alphonsus the rector of the English Colledge at Rome ; did Canonize Campian in my time , with a White Surplesse on his backe ; himselfe then singing a collect of Martirs , and causing the M. of the Musicke to sound the Organges , and all the Studentes to singe ( Te Deum ; ) as also , the Arch-priest , the Prouinciall , the Jesuites , and Jesuited Papistes euerie where , doe after their best manner canonize Sherewin , Nelson , Ballard , and the Gun-powder Iesuited Popelinges ; Their Blood , Bones , Haire , and Apparell , are reserued & honoured , as the Reliques of Gods Martirs . by praying vnto them , and by reseruing their Blood , Bones , Haire , and whatsoeuer once touched them , as the Reliques of Gods holy Martirs . Other like impertinent Vanities he vseth in this Chapter : but he euer fleeth from my Reasons , and slylie passeth ouer the chiefest matters . I haue soundly refuted the Fryers Answere , not omitting any thing of moment . See , and note well the Triall .

The Eight Chapter : Of the Popes Fayth .

I Haue discoursed of this Subiect so largely , See and marke well the 29. and the. 30 Chapters . both in my Golden Ballance , in the Anatomie of Popish tyrannie , in the Iesuites Antepast ; and lastly , in my Christian Dialogue , as more can not be wished , for the full decision of the trueth in that behalfe . Howbeit , for the better contentation of the Christian Reader , I am willing to answere euerie poynt of any moment , through out the whole Chapter .

B. C.

Bell collecteth out of Watsons Bookes , in this formall manner . First therefore , if we meane to wring any trueth out of the Popes Nose , we must haue recourse to his Holynesse , at such time as hee is sober , and not when hee is furious , least he become starke madde , and forget the knowledge of the trueth . As though Watson had sayd , that the Pope is sometime sober , and sometime furious . He doth much wronge him ; for his wordes reported by Bell himselfe in this very Chapter , containe no such thing : Onely he sayth ; That as the prudent Greeke appealed from Alexander furious , to Alexander sober : so may the Seculars , notwithstanding any Decree set downe by his Holynesse by wrong information , appeale euen from the Pope , as Clemens , vnto his Holynesse , as Peter . He speaketh of Alexander Furious and Sober ; and not of the Pope .

T. B.

The appeale of the Priestes , is compared to the appeale of Alexander . Bels Collection , is truely deducted of Watsons wordes : For , Watson compareth the appealing of the prudent Greeke from Alexander furious , to the appealing of the Seculars from Pope Clemens . Neither can it be thought strange , if Warson deemed the Popes to be sometimes furious . For first , Pope Iohn was rather furious then sober , when he kept Women openly to the notorious scandall of the Church ; insomuch , as some of the Cardinals writte to Otto then King of the Saxons , to come and besiedge Rome , so to afflict him for his sinnes . Martinus Polonus , in Chronicho . The same Pope was rather furious , then sober , when he caused the Cardinals Nose to be cut off , that gaue the counsell ; and his hand , that wrote the Letter . Pope Siluester the second , was furious rather then sober , I weene ; Polonus , vbi supra . when by couenant he did homage to the Deuill , to be preferred to the Popedome . Pope Formosus was not sober , when wittingly and willingly he committed flat Periurie . Pope Martin was not sober , when he absolued Formosus of his Oath . Pope Stephanus the 6. was not very sober , when he caused the dead body of Pope Formosus to be brought foorth into his Consistorie , the ornaments Papall to be taken away , two fingers of his right hand to be cut off , a Laicall habit to be put on the dead corps ; and all this being solemnely done , the body to be put into the Graue againe . Platina . Pope Sergius the 3. was not very sober , trow I , Carranza . when he commaunded Pope Formosus ( who now had bin dead almost tenne yeares ) to be taken out of his Tombe , and to be set in a Chaire with pontificall Attyre vpon his backe , and then his head to be cut off , and cast into Tyber . Pope Vrbanus the second , was not sober doubtlesse , Sigeberius . when he absolued Subiectes from alleageance due vnto their Soueraignes ; condemning those that obeyed the King , and absoluing such as tooke part against the King , from the crime of Periurie and iniustice . Pope Boniface the eight , was nothing sober , Nanclerus . when he challenged the right of both Swordes ; when he depriued Philippe the French King , and gaue his Kingdome to him that could get it . But what need many wordes ? this poynt is most plentifully handled in my Christian Dialogue , lately published : to which I referre the reader for his full satisfaction , concerning the Popes double person . Read more of Watson in the end of the Second Chapter , and ponder the same seriously .

B. C.

His rusticall immodestie , and childish scoffing at the Popes Nose , litle becommeth the grauitie of his Ministershippe : but he that is ledde vp and downe by the Nose like a Buffalo , Marke well the answere . by the Prince of this world , must to gratifie his Maister , imploy his rayling talent , according to his blacke inspiration .

T. B.

I answere ; first , that our Fryers blacke inspiration , may better beseeme Pope Benedict the eight ; Petr. Dam. Mar. Polonus . who ( as Petrus Damascenus affirmeth ) was seene riding corporally after his death , vpon a blacke Horse ( the Deuil , ) and who freely confessed , that afore-time hee was much addicted to robberie and extortion . It may also better be bestowed on Pope Siluester the second ; who ( as we haue seene ) did homage to the blacke Deuill , and so aspired to the Popedome . Secondly , that the declamation our Fryer maketh against the leading vp and downe by the nose like a Buffal , will litle content either our Jesuites , or their Pope , after the due recitall of the same . This is a true Narration , of the cruell , The Buffaloes are Beastes , as terrible as Lyons . furious , and raging Buffaloes . My selfe being student in the English Colledge at Rome ; not long afore my arriuall in this Kingdome , and on a time walking abroad to take the ayre , with many others of the same Colledge ; when we came without one of the Posterne gates of the Citie , we espied certaine Buffaloes with their keeper at the Riuer side : Which spectacle ( as vnpleasant to the eyes , so also most terrible to the heart , ) my fellowes and deare Countrey-men no sooner beheld , but they betooke them selues to their best speed . My selfe more bold therein then wise , ( for the trust I reposed in the Keeper ) would not at that time amende my pace , and so remained behind alone . Sodainely the furious , raging , and cruell Buffaloes , brake from their Keeper , and with great violence came vpon me . My Countrey-men standing a farre off vpon the toppe of an high Mountaine , durst not for their liues aproach , to offer me any comfort , helpe , or succour : they neither did , nor could expect any other thing , saue onely present and most cruell death . Many yet liuing , know this to be most true . Howbeit , the wilde , cruell , raging , and most furious Buffaloes , ( a thing very strange , rare , and wonderfull ; if a miracle , let the prudent and Christian Reader iudge , ) did no hurt to me at all ; but as it were sported with mee , euen as one childe playeth with another : after awhile , the furious and raging Buffaloes left me , and in peaceable maner departed from me ; at the length , my fellowes beholding the departure of the Buffaloes , and perswading themselues that I was most pitifully and cruelly slaine , came with conuenient speed to visite my dead corps ; but finding mee aliue , yea , as liue-like as I was afore euery whit , ( God make mee this day and euer thankefull for it , and for all other his manifold mercies and fauours towards me ) we all returned to the Colledge , with great ioy and speed . The Rector of the Colledge could no way be perswaded , The Iesuit Alphonsus , was then the Maister of the English Colledge . but that I had receiued some secret and inward mortall wound ; albeit neither my self felt any , neither could their eyes or wits discerne any hurt at all ; saue onely that my face was something bloody , by reason of the fall I got ; while perceiuing the imminent danger , ( which afore I feared not , ) I made haste to haue escaped from the same : for it had neuer bin knowne or heard in Rome , A thing neuer heard nor knowne before . that any man , woman , or child , euer escaped with life , being once in that kinde of danger ; to wit , in the curtesie of the furious and raging Buffaloes . Many gaue their censures , concerning the wonderfull fact and rare euent : the generall resolution was this ; Viz. That J might fight with Buffaloes in England , and haue the vpper hand . My selfe did deeme their censure to be probable ; and this day ( me thinketh ) the same is brought to passe ; though ( Gods name bee blessed for it , ) in the farre different sense and meaning , from that which either they or my selfe did then imagine . Iohn . 4 v. 24. 1. Iohn . 5. v. 14. I sought God then , but found him not ; because I sought him not in trueth , and according to his holy will . I thought then ( being blinded with late start-vp Poperie , ) that I should fight against the true professours of Christes Ghospell , whom I then reputed Heretiques and spirituall Buffaloes . Sap. 8.1 . Ephes. 1. v. 4.11 . Rom. 9. v. 11.15.16 . &c. Ephes. 6.12 . Act. 9. v. 1.2.3 . &c. Act. 8. v. 1.3 . But our most mercifull God ( whose wisedome reacheth from end to end mightily , and disposeth all thinges sweetly ) ordayned me in his eternall purpose , ( a vosteriori hoc fa ●lè infertur , ) to a farre more honorable and sacred Warfare ; viz. to encounter the trayterous Jesu●tes and ●esuited Gunpowder Popelinges , & valiantly to fight the battaile of Christes Church , against those most furious , brainelesse , & cruell Buffaloes of mens soules : Whose legierdemaine , coozenage , periurie , pride , malice , theft , murders , fraud , feigned miracles , and infinite cunnicatching trickes , the gentle Reader may finde at large , soundly prooued out of the Bookes which the Semin●rie-priestes haue published to the World , in my Booke intituled , See the Anatomie for this point , and note it well . The Anatomie of Popish tyrannie : Which Booke whosoeuer shall with iudgement and a single eye peruse , can not but perceiue the Jesuites to be Firebrands of all mischiefe , and most vgly monsters of the World .

B. C.

Not long after , he hath these wordes : For first , it is a constant Maxime ( quoth he , ) that the Pope , and none but the Pope , must iudge in all Controuersies of fayth and doctrine . Nay , it is rather a most constant Maxime , that Bell seldome writeth any thing that is true . Loe , the Fryer confoundeth both himselfe and his Pope . False it is , that the Pope and none but the Pope , is the Iudge in all matters of Fayth and Doctrine . For a generall Councell also is Iudge : yea , and by the opinion of many learned Diuines , the Pope iudging alone without a generall Councell , may erre .

T. B.

I answere ; first , that the Iesuite not able to answere the trueth , by me soundly defended , seeketh to get the victorie , by crying out against the trueth . This is cleare , to euery iudicious Reader . Secondly , that our Fryer sayth truely ; That by the iudgement of many learned Papistes , the Pope may erre without a generall Councell . To this Doctrine I willingly subscribe , as which is the very trueth that I defend . For , mine vsuall manner euer is in all my Bookes , to confound Poperie with the best Lerned Popish Writers . I hold and defende no point of doctrine , but such onely , as great learned Papistes hold and defend with me . This my ioy , this is my credite , The Author with the Church of England , defendeth euery iote of the old Romane Religion . this the honour of the cause in hand , that I constantly hold with the now Church of England euery Article of the old Romane Religion ; onely condemning and reiecting erroneous , superstitious , childish , and ridiculous additamentes , of late yeares by litle and litle crept into the Church . Thirdly , that I haue prooued so largely in the Downe-fall of Poperie ▪ that the Pope onely is the Iudge of all controuersies in Religion ; as to say more in that behalfe , may be thought actum agere , and a thing altogether needlesse . Three thinges onely will I now poynt at , Three very Memorable pointes . referring the indifferent Reader for the proofe , to the Downe-fall of Poperie . The first is this ; viz , that the Pope staying at home himselfe , sendeth his Legates to the Councels to supply his place ; to whom , for all that , ( O monstrum horrendum , ) he can not commit his Authoritie . The second is this ; viz. that no Byshoppe in these our dayes , can haue voyces in Councels , See the oath , Infra , Cap. 27. but such as will sweare obedience to the Pope before their admittaunce , and promise to defend his Canon Law . The third is this ; viz. that it is not in Popish Councels , as in humaine affayres and assemblies , where moe voyces euer doe preuaile . But all the force , power , strength , and authoritie of Councels , doe and must depend vpon the Popes will and pleasure : For , after the Fathers there haue fasted long , prayed much , consulted grauely , deliberated maturely , decreed constantly , All must be as the Pope will . commaunded strictly , and accursed seuerely ; neither can others , nor yet them selues tell , what shall be of force therein : For , all must be , as shall best content the Popes humour , sitting right stately in his pontificall Chaire at Rome . See the Oath which Bishops make to the Pope , infra Cap. 27. To which I adde , that the Pope abuseth the World shamefully , when he taketh vpon him to call togeather all Byshoppes in the Christian world , to decide and determine controuersies in Religion ; and for all that , will approue nothing that they decree ; vnlesse the same be agreeable to that , which himselfe decreeth alone in his pontificall Chaire at home . As also , in that he condemneth and reiecteth all Councels , which doe not consent in all poyntes to his Legates ; who for all that , The Popes pretended prerogatiues , must euer be defended . must not yeeld to any thing , which swarueth from their Charge and Commission receiued from the Popes mouth . In which Charge , this is euer the principall and maine poynt ; that they suffer not the Popes Superroyall power , and falsely pretended Prerogatiues of the Church of Rome , to be any way abased or gainesayd . This Addition , hath a double Confirmation at hand : Rhemistes , in Act. 15. th' one , from the Rhemistes : th' other , from S. R. that great learned Iesuite . The Rhemistes tell vs roundly , & blush neuer a whit thereat ; that generall Councels are not needfull , saue onely for the better contentation of the weake people : and their onely ground which they stand vpon , is this ; viz. that the Pope is so diuinely priuileadged and assisted by the Holy Ghost , The Pope can not erre . as he can neuer erre iudicially in any matter of Fayth . Which assertion if it were true , as it is most false , ( for which , let the Christian reader duly peruse my Christian Dialogue , ) there were no great need of Councels in very deed . The Pope in the Church , say the Iesuites . The Iesuiticall Fryer S. R. ( Robert Parsons is the man ) telleth vs peremptorily , that the Popes Sentence , is the Decree of the Catholique Church . These are his expresse wordes : S. R. pag. 281. marke this well . True it is , that B. Fisher and Gerson , were in that errour : but that was both before it was condemned in the Church , as it was since by Pius the fift , and Gregorius the thirteenth . Loe , our Jesuite in the name of all Papistes , ( for all Papistes must so beleeue , ) blusheth not to publish to the World in print , in perpetuam rei memoriam , that Pope Pius was the Church in his time ; Pope Gregorie , in his time : and consequently , euery Pope in his time . For , what he affirmeth of those two , in this kind of subiect ; When Papists speake of the Church , they euer meane the pope . the same perforce he must approue , in all other Popes successiuely . So then , this is a constant maxime in the Church of Rome ; that whensoeuer our Papistes say or write , That the Church can not erre ; or , The Church hath thus and thus defined ; they euer meane of the Pope , and Church of Rome . I therefore cannot but conclude , with this ineuitable illation ; viz. that in true Popish sense and meaning , the Pope is the onely Iudge in all controuersies of Religion .

B. C.

That their Popes ( sayth Bell ) can not erre in Fayth iudicially , is this day with Papistes , an Article of their Fayth . The Iesuite cuts the Popes throate . Marke well the answere . An vntrueth I say , it is : for though the more common and better opinion be , That the Pope in his iudiciall and definitiue sentence can not erre in Fayth ; yet false it is , that this is an Article of Fayth , when as many Diuines both haue and doe hold the contrarie .

T. B.

I answere ; first , that I willingly acknowledge one trueth , here vnawares vttered by our Iesuite ; viz. that there is great dissention amongest the Popish Doctors , concerning matters of Fayth and Doctrine . See my Booke of Motiues . Cap. 8. Of which dissention , I haue discoursed at large in my Motiues . Secondly , that the best opinion in the Romish Church , doth not make an Article of Romish Fayth . Thirdly , that he might be deemed a right wise man , that could soundly discouer the Articles of Popish fayth . The Popish Church holdeth no poynts of fayth . For the Fryer heere telleth vs lustily ; that which is the common and better opinion , euen the opinion of the Pope himselfe , ( for his doubtlesse is the best , ) prooueth not an Article of Popish fayth . Fourthly , that our Jesuite doth heere giue vs a generall rule ▪ how to discerne the Articles of Popish fayth : For thus disputeth our Learned Fryer ; Marke well for Christes sake , this poynt of doctrine . Although it be the more common and better opinion , yet seeing many Diuines hold the contrarie ; it can not be an Article of Popish fayth . This is a golden and most excellent Rule in deed : for which I thanke our Jesuite with all my heart . For no stronger reasons and proofes can be had in controuersies , then the plaine confession of the aduerse part . Hence are fitly deduced , sundry golden and very memorable Corollaries . The first Corollarie . The first whereof is this ; viz. that the Papistes this day , haue either very few , or flat none at all , Articles of their Fayth . The second Corollarie is this ; viz. that it is not against Popish fayth to beleeue and defend , The second Corollarie . that the Pope may erre . Iudicially ; that Christes naturall body is not in the holy Eucharist really ; that the Marriage of Priests is lawfull ; that the Pope is a Tyrant , and Heretique , a Firebrand of all mischiefe ; that a great number of zealous and faythfull Martirs of Iesus Christ , were burnt in Queene Maries daies , by force of the Popes tyrannicall Law ; who for all that , held no Article against Popish fayth . Out vpon late hatched Poperie ! Euerie child may see , that it is the New religion . The Jesuite with the helpe of his best Learned breathren , ( for to defende Poperie from the note & suspition of the New religion , the most Learned Iesuites put to their helping hands , & gaue their best aduise , ) is not able in truth to say any thing , for the antiquitie of the same . How be it , rather than his proud heart shall yeeld to the trueth , & retract his former ignorance & malice , he wholly consecrates himselfe to very childish shiftes , and most foolish & ridiculous cauils .

B. C.

Hee runneth vpon the Doctrine taught by Soto , and generally holden of Catholikes ; viz. that the Pope can not erre in Fayth ; and confidently auoucheth , that it was neuer heard of , till of late dayes : his wordes be these . This onely will I say , that this Popist Article ( the Pope can not erre in Fayth , ) was neuer heard of in Christes Church , for the space of a thousand and fiue hundred yeares . A gallant vntrueth , worthy of the reformed Minister . All this is meere folly . Thomas Waldensis was long before that time , as also Turrecremata ; who both hold , that the Pope can not erre in Fayth . And not onely late Writers , but the auncient Fathers haue taught the same Doctrine , relying them selues vpon the Promise of Christ in the Ghospell . Praecedunt ista in B.C. page , 86. Marke this confession . The wordes of Soto prooue very well , that the Pope as Pope , can not erre : which the most and best Diuines doe also maintaine . But no word hath he or syllable , that this is an Article of Fayth ; which was the poynt that Bell should haue prooued , and for which he pretended to cite his wordes .

T. B.

I answere ; first , that one Popish trueth here vnawares confessed by our Fryer Jesuite , doth comfort my heart more then a litle : viz. that the Pope as Pope , can not erre . The Pope as Pope by Popish graunt , can not erre . For , albeit it be most absurd and false in rei veritato , ( as I haue plentifully prooued in my Christian Dialogue , ) yet is it a Popish trueth , or a flat lye , ( which is the same , ) and turneth Poperie vpside downe . Secondly , that though the Pope with his most and best Diuines doe hold , that the Pope as Pope , can not erre : yet is it not an Article of Popish Fayth . This Confession I likewise approoue ; and out of this double Graunt , I inferre a double Corollarie . corollary 1 First , that seeing it is no Article of Popish Fayth , to beleeue that the Pope can not erre ▪ a shame of all shames it is to the Pope , and his deuoted Vassals , to hold , affirme , and beleeue , that the Councels can not erre which the Pope confirmeth ; Vnderstand this poynt well , for Christes sake . nor those Councels decree a trueth , which he reiecteth and condemneth . For most absurde and execrable it is , to burne with Fire and Faggot zealous Men and zealous Women ; because forsooth they will not beleeue that , See and note well my Christian Dialogue . Chap. 2. Pag 14. which the Pope himselfe doth not beleeue . O tempora ! O mores ! The Pope himselfe doth not beleeue , that hee can not erre ; as this sweete Doctrine , of our sweete Sir Fryer teacheth vs . And yet must all be burnt with Fire and Fagot , that say hee may erre in decreeing matters of Fayth . corollary 2 Secondly , that all the late Popes and Papistes are flat Heretiques . The reason is euident ; Argumentum ad hominem . because they beleeue not Christes promise made to Peter and the Byshops of Rome his successors ; as both the Pope and all his deuoted Vassals do beleeue . For which respect , the Fryer in this very place telleth vs peremptorily , and blusheth neuer a whit thereat ; that not onely Wal●ensis and Cardinall Turrecremata , but Late Writers and the auncient Fathers also haue taught the same Doctrine . For which respect , the Iesuites and all Iesuited Papistes haue euer in their mouthes , See and note well the 29. & the 30. Chapters . and continually obiect as an argument vnanswerable ; that Christ prayed for the Fayth of S. Peter and his successours , that it should neuer fayle ; that Hel-gates should neuer preuaile against it . Yet heere ( God be thanked for it , ) their pride is somewhat abated ; Christ neuer prayed , that the Pope should not erre . Christ is now either distrusted of them , ( which they dare not say , ) or at least suspected not to haue promised to the Byshops of Rome , that their Fayth should not fayle . For , if they beleeue not that Christ is faythfull in all his Promises , they are flat Heretiques . If they beleeue him to performe , what hee hath promised ; then it must perforce either be with them an Article of popish Fayth , that the Pope as Pope can not erre : This Dilēma is insoluble . or else doubtlesse , that Christ made no such Promise to the Byshops of Rome . Vtrum ●orum manis , accipe , good sir Fryer ; for the better of them is able , to giue the Pope his dinner . For which respect , S. R. that learned Iesuite , ( as his deare brother B. C. calleth him , ) telleth vs roundly ; S.R. Pag 315. Pag. 417. that false Fayth can haue no accesse to S. Peters Chaire . For which respect , the same Jesuite telleth vs in an other place ; Loe ▪ we must beleeue his doctrine , that is an Heretike That wee must obey what hee decreeth or defineth iudicially , as sitting in S. Peters Chaire ; though in heart he were an Heretique . For which respect , the same Iesuite telleth vs in his wordes following ; That Byshops must not examine the Doctrine , which the Pope deliuereth iudicially out of S. Peters Chaire , as supreame Pastor of Gods Church ; but onely that , wherein he vttereth his owne priuate opinion . See and note my Reply to the 29. Chapt. Thus writeth S. R. that great Learned Jesuite , truly telling vs the Popish Fayth . Which Doctrine if any but a Papist had deliuered it , few or none would haue giuen credite thereunto . O sweete Iesus ! I woonder how any Papist hearing such Doctrine published in print , by the Jesuites so deare and so neare to the Pope himselfe , and duely pondering the vanitie thereof , and the blasphemie therein conteyned ; can still be a Papist and not defie the Pope and his damnable Doctrine . What shall we doe with the holy Scripture ? Is it the infallible rule of Fayth . S. R. in the name of the Pope , proclaimeth the Popes fayth and doctrine . Is it superiour to the Popes Iudiciall sentence ? Must the Papistes depend vpon it , rather then vpon the Popes Decree ? No , no ; if the Pope define against it , his Decree must be obeyed ; neither may any Byshop ( as our Fryer heere teacheth vs , ) much lesse may euery Priuate man examine the same , or once call it into question . Of which more at large , Inferius , Cap. 27. when I come to the Oath which Byshops make to the Pope . Thirdly , that when I say , this Popish Article of Fayth was neuer heard of in the Church , for the space of a thousand and fiue hundred yeares ; I meane not of bare vocall hearing , but of hearing with approbation : of which hearing , this Text of the holy Ghospell is emphaticall : Ioh. 9 . 3● . Scimus , quia peccatores Deus non audit ; Wee know , that God heareth not sinners : that is , Approoueth not sinners , in graunting their requestes : For God knoweth , seeth , 1. Ioh. 5. v. 14. and heareth all Petitions vocally ; but theirs onely with approbation , Psal. 18. v. 41. Which aske according to his will . The Psalmograph vseth the like phrase , in these wordes ; They shall cry , but there shall be none to helpe them : yea , euen vnto the Lord shall they cry , but he shall not heare them . The Prophet Micheas doth second the Psalmograph , Mich. 3.4 . in these wordes : Then shall they cry vnto the Lord , and he shall not heare them . The Prophet Zacharie is consonant in these wordes : Zach. 7. v. 13. Sic clamabunt et non exaudiam , dicit Dominus exercituum : So shall they cry , and I will not heare them , sayth the Lord of Hostes. All which places , and the like , must perforce be vnderstood , not of bare vocall hearing ; but of hearing with approbation . Which kind of hearing , my selfe did plainly insinuate to the Reader , when in my words following , I excepted the Iesuites and Iesuited Papistes : For , if I had meant of bare vocall hearing , I neither would , nor truely could haue excepted the Iesuites , whom I graunt to haue heard it both vocally & with approbation . Fourthly when our Fryer obiecteth ridiculously , that Aquinas , Antoninus , Waldensis , and Turrecremata , taught the same Doctrine within 1500. yeares , I answere thus : first , that Canus denieth Waldensis to hold that opinion . Secondly , that the vse of holy Writ , is to speake of many , as all : and of few , as none . Which synecdochicall speach very frequent in the holy Scriptures , were sufficient ( if need required , as it doth not , ) to iustifie my manner of speaking in this behalfe . Thirdly , that if I should admit so much , as our sir Fryer desireth ; yet would it follow of necessitie , that Poperie is the New Religion . For , we see heere as clearely , as the Sunne shyning at noone day ; that this Popish Article ( the Pope as Pope can not erre , ) was hatched a thousand , two hundred , and fourtie yeares after Christ . For the most auncient Father thereof , Poperie is the new religion . which our Iesuite possibly is able to name , is Aquinas , ( as we haue seene ; ) who for al that , Vixit Aquinas , A.D. 1243. liued more then 1240. yeares after Christ . To which I adde , that the Church ( as the famous Papistes Panormitanus , and Gersonus teach vs , ) is either the Congregation of the faythfull , or a generall Councell sufficiently representing the same . This being so , and my reasons duely pondered , it is very cleare and euident ; that this Popish Article of Fayth , was neuer heard of in the Church , ( that is , approoued of the Church , For the space of , 1240. ) for the space of 1240. yeares after Christ . For doubtlesse , the approbation of Aquinas , Antoninus , and Turrecremata ( the Popes flattering Parasites , ) can not establish the Religion and Fayth of the Church of Rome . The Fryer dare not do it for his lugges . If our Iesuite dare say it ; let him publish it in print , and then expect my Commentarie vpon the same . See and note well , the 29. and the 30. Chapters ; as also the Christian Dialogue , page 24.27.30.38.41.60.63.65 .

B. C.

One maine Lye , with a prettie tricke of lieger-demaine : For he is to prooue out of Alphonsus , that the Pope might erre in Fayth iudicially : for that is the question , as appeareth in the Premisses ; and that this Article was neuer heard of 1500. yeares : and yet in the foresayd wordes of Alphonsus , no such thing is conteyned , seeing he speaketh in them not of his iudiciall Decrees , but of priuate Errours , Loe the Pope as Pope by Popish doctrine , can not erre . which may befall him in the exposition of the Scriptures ; and that Alphonsus must needes meane of his priuate opinions in writing or otherwise , and not of his definitiue sentence , is certaine : For otherwise there be and were in his time , that held the Pope could not be an Heretique iudicially , or erre as Pope : Much lesse doth Alphonsus say , that it was neuer heard of for the space of 1500. yeares , that the Pope could not erre in Fayth iudicially ; for of this poynt , he hath not one word or syllable .

T. B.

I answere thus : first , that I beleeue our Jesuite ; viz. while he telleth vs , The Iesuite how he is beleeued . that his Pope may erre in expounding the holy Scriptures . But withall I must needes tell him , that his Pope may as truely erre in his iudiciall sentence : The reason is euident , because Christes Prayer freed S. Peter from both . Luke 22. vers. 32. And consequently , if Christes Prayer were as effectuall and powerable for the Byshoppes of Rome , as it was for Peter , ( which the late Byshoppes of Rome , Jesuites , and Iesuite● Papistes , would enforce vs to beleeue , Alas , alas , Poperie is wounded vnto death . ) they could no more erre in the one , then in the other : no more in their priuate opinions published to the world , then in their definitiue sentences and iudiciall Decrees : Nay , it is in the Popes owne power , to be as free from the one , as from the other . For , when he expoundeth the Scriptures , when he writeth Letters , when he vttereth his opinion any way ; if he doe the same sitting in Peters Chaire , he can not erre , it is the vndoubted trueth . S. R. pag. 417. Againe , whatsoeuer he say or write ( as wee haue heard alreadie , ) when he sitteth in Peters Chaire ; that we must obey and beleeue , Out vpon Poperie , who is able to endure it ? though in heart hee be an Heretique : For , no Byshoppe or Byshoppes in the Christian world , ( how wise , vertuous , or learned soeuer they be , ) may take vpon them to examine that , which the Pope deliuereth out of Peters Chaire . Thus S. R. that great learned Jesuite constantly auoucheth , as wee haue alreadie seene : Who doubtlesse could not be permitted to publish such Doctrine , S. R. pag. 417. if it were not the Fayth and Doctrine of the Church of Rome . Yea , if any denie it , where Poperie beareth the sway , that person must feele the smart of Fire and Fagot , for his reward . He may be thought to know nothing , who lyuing in Rome or Spa●ne , knoweth not this to be so . Secondly , that Alphonsus that famous and learned Fryer , The Iesuite is shameles and impudent . spake not of the Popes priuate opinions , as our Jesuite B. C. more impudently then Clerkly auoucheth ; who chooseth rather to say any thing , then to graunt Poperie to be the New religion No , no , Alphonsus vtterly detested that Popish Article , as a most prophane , sottish , and ridiculous Position ; though this day of Fayth with the Pope , and with all his Iesuites , and their Jesuited crew , I prooue it by sundry testimonies , layde open to the Readers , by Alphonsus his owne penne . First therefore , these in one place are his expresse wordes . Alphons . lib ▪ 3. aduers. haereses , prope finem . Nouissimè fertur de Iohanne 22. quod publicè docuit , declarauit , et ab omnibus teneri mandauit , quod animae purgata ante finale indicium non habent stolam , quae est clara et fa●ialis v●sio Det ; et vniuersitatem Parisiensem ad hoc induxisse di●itur , quod nemo in ea poterat gradum in theologia adipisci , nisi primitus hunc error●m iurasset se defensurum , et perpetiò e● adhaesurum : Last of all , it is reported of John the 22 of that name , that hee publiquely taught , declared , and commaunded all Diuines to hold , that the soules of the iust before the day of Iudgement , haue not the stole , which is the cleare and faciall vision of God : And hee is reported , to haue induced the Vniuersitie of Paris to this ; that none should take degree in Theologie there , but he that did first sweare to defend this Errour , and to adhere to it for euer . Thus writeth Adrianus , who himselfe was Byshoppe of Rome . And Alphonsus ( a man of high esteeme in the Church of Rome ▪ ) after he had reckoned vp fiue Heresies , setteth downe this for the sixt , ( that the soules of the iust doe not see God , till the day of Doome ; ) ascribing the sayd Heresie to the Armenians , as to the authors thereof ; This is wonderfull . and to the Greekes togeather with Pope Iohn , as to the patrons and defenders of the same . Where the gentle Reader must obserue with mee seriously , least he be seduced with the colourable glosse of the Jesuiticall Cardinall Bellarminus ; Bellarmine speaketh against his owne knowledge . who seeing the force of this Testimonie , and well perceiuing that it was able to ouerthrow the highest poynt in Poperie , bestirreth himselfe mightily in defence thereof : Hee telleth vs forsooth , ( we may beleeue him , if we lift , ) that Pope Iohn erred indeed ; as Adrian and Alphonsus write . But he did that as a priuate man ( sayth our Jesuite ) not as Pope of Rome . O childish vanitie . This is that neuer enough detested Popish fallacie , of the Popes double person ; wherewith the Pope , his Jesuites , and Iesuited Popelinges , haue a long time seduced vs ; euen since that cursed Sect was first hatched , A.D. 1538. and brought into the world ; the Sect of Fryers , called Jesuites I meane . But it is a most friuolous , childish , and ridiculous cauill ; a very fillie shift , so sottish and so absurde , Marke well for Christes sake , if thou loue thine owne soule . as the Pope and all his Popelinges may be ashamed thereof : The reason is euident , euen to euery childe . First , because it is sayd , ( Docuit , Hee taught . ) Secondly , because it is sayd , ( Publicè , Publiquely . ) Thirdly , because it is sayd , ( Mandauit , Hee commaunded all Diuines to hold it . ( Fourthly , because none could be made Graduates in the Schooles of Theologie , which held not this opinion . Fiftly , because euery Graduate was sworne to defend it , and to sticke to it for euer , perpetuò . So then , the Pope may erre , and , dè facto hath erred ; and that not only in his priuate opinion , as a priuate man ; but euen in his iudiciall and publique sentence , as a publique person and Pope of Rome . This argument is insoluble ; it will neuer be truely answered , while the world standes . This is enough doubtles , Alphons . lib. 1. cap. 4. aduers . haeres . to euery indifferent Reader : yet in way of congratulation to our Iesuite , I am content to say a litle more . These in an other place , are Alphonsus his expresse wordes . Celestinum Papam errasse circa matrimonium fidelium , quor●m alter labitur in haeresim , res est omnibus manifesta : neque hic Celestini error talis fuit , qui soli negligentiae imputari debuit ; ita vt illum errasse dicamus , velut priuatam personam , et non vt Papam , qui in qualibet re seria definienda consulere debet viros dectos : Quoniam huiusmodi Celestini definitio habebatur in antiquis decretalibus , in cap. laudabilem , titulo de conuersione infidelium ; quam ego ipse vidi , et legi : That Pope Celestine erred about Matrimonie of the faythfull , whereof the one falleth into heresie , it is a thing so manifest , as all men know the same . Neither was this errour of Pope Celestine such , as it may be imputed to sole negligence ; so as wee may thinke him to haue erred as a priuate man , and not as Pope , Marke well , this poynt striketh dead . who ought in the decree of euery serious matter , to aske counsell of Learned men . For that Definition and Decree of Celestine , was in the old Decretals , in the Chapter Laudabilem ; which I my selfe haue seene and read . Out of these Golden words , of the famous and great learned Fryer Alphonsus , I obserue many very worthy lessons , for the great good of the thankfull Reader . First , that Pope Celestine erred . Secondly , that he erred not as a priuate man ; but euen as Pope and publique person . Marke ( gentle Reader ) for Christes sake I desire thee , and for the saluation of thine owne soule : For doubtlesse , if thou ponder seriously this onely Testimonie of this great learned Papist , all affection and partialitie set aside , thou canst not but perforce abhorre and detest Poperie , as a New Religion by litle & litle crept into the Church . The Jesuites like Gypsies , The Iesuites are 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 Ands and Ifs ; Loe , the Pope is wounded at the heart , hee can no longer liue . 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 . A note worthy the remembrance . 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 , The Iesuite hath deserued the whetstone . 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. 1.8 . 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 , 1. Ioh. 3. v. 12. Gen. 6· v. 9. 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 , Luke . 1.28 . Luke . 1.6 . 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 , Heb. 11. and many others , did Workes acceptable in Gods sight . Act. 10. v. 2. 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 ; Mat. 10. v. 42. that he will not suffer so much as a Cuppe of cold Water giuen in his name , to passe without reward . For which cause , Heb. 11. v. 27. Rom. 8. v. 18. 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 , Io. de Comb. lib. 5. Theol. ver. cap. 11. ( 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 condign●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 ; Rhem. Rom. 8. v. 17. in annotae . 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 they , neither any way can they , be worthy , condigne , or truly Meritorious of eternall Glorie . But as the troublesome way , by which a man passeth to possesse the inheritaunce which his father hath freely giuen him , may be sayd to worke and procure the actuall possession of the Inheritaunce , not condignely or worthily to deserue the same ; euen so may our sufferinges be sayd to worke and procure our Glorification , as a condition required at our handes , or the way by which we must passe to it ; but neuer to be condigne , worthy , or meritorious of the same . The reward is freely giuen by the Grace of our Adoption : but that Grace maketh not our Workes meritorious and worthy of Heauen , which they neither doe , nor euer can deserue .

The 2. Conclusion .

Good Workes follow Iustification , but they neither doe , nor can goe before the same . The latter part is euident , because , Without Fayth we can not please God . Neither , Heb. 11.6 . Can an euill tree ( as our maister Christ telleth vs , ) bring foorth good fruite . To which I adde with Christes Apostle ; Mat. 7. v. 18. that Whatsoeuer is not of fayth , is sinne . Rom. 14. v. 23. The former part is clearely deduced , out of these wordes of our Lord Iesus ; Euery good tree bringeth foorth good fruite . Mat. 7.17 . S. Austin pithily prooueth both the partes , in these sweete , short , and golden wordes . Aug. de fide ex operib. cap. 14. tom. 4. Opera sequuntur iustificatum , non prec●dunt iustificandum : Workes follow him that is alreadie iustified ; but they goe not before him that is to be iustified .

The 3. Conclusion .

The best Workes which the regenerate doe , are vnperfect , polluted with sinne , and in rigour of Iustice , ( Mercie set apart , ) deserue eternall Death . I prooue it first , because the Prophet of God telleth vs , that all our righteousnesse is as filthy cloutes , Esa. 64.6 . ( spotted and stayned with sinne . ) Vpon which wordes , holy Bernard yeeldeth this most excellent and Christian Commentarie . Bernard . de verb. Esa. Serm. 5. p. 405. Nostra enim ( siqua est ) humilis iustitia , recta forsitan , sed non pura ; nisi fortè meliores nos esse credimus , quam patres nostr●s , qui non minus veraciter quam humiliter ai●bant ; omnes iustitiae nostrae , tanquam pannus menstruatae mulieri● : For our base Iustice ( if wee haue any , ) is perchaunce right , but not pure or perfect ; vnlesse perhappes we beleeue , that we are holier then our Fathers were ; who sayd as truely , as humbly ; All our Righteousnesse is as filthy Cloutes . Thus writeth the Popish Abbot , an excellent Learned man . Out of whose wordes , I obserue first , that the best Workes we doe , are impure and vnperfect . Secondly , that our forefathers were as holy and perfect , as we are ; who for all that confessed , not onely of humilitie , but most truely : that our best Workes are vnperfect , and stayned with sinne . Secondly , Phil. 3.12 . because S. Paul denied himselfe to be perfect : Not ( saith he ) as though I had already attayned to it , either were already perfect . 1. Cor. 1.30 . But Christ is our Iustice , our sanctification , our redemption : in him we are perfect and consummate . Thirdly , because the same Bernard hath these golden wordes : Bernard . vbi super . D. Quomodo enim pura iustitia , vbi adhuc non potest culpa deesse : recta quidem interim videri potest iustitia hominum , si tamen peccato non consentiant , vt non regnet in eorum mortali corpore : For , how can their Iustice be pure , who can not be without sinne ? Yet may the Iustice of men be right , if they consent not to sinne , nor suffer it to raigne in their mortall bodyes . In which respect S. Iohn sayth , That the faythfull sinne not ; because they suffer not sinne to raigne in them . 2. Ioh. 3.9 . Fourthly , because ▪ The reward of sinne is death : Rom. 6.23 . and yet doe the best lyuers offende in many thinges . Iac. 3.2 . Fiftly , because the same Bernarde saith in an other place , Bernard . de grat . et lib. Arb. p. 1189 . thus : Omne quod natum est ex Deo , non peccat ; sed hoc dictum est de predestinatis ad vitam ; non quod omnino non peccent , sed quod peccatum ipsis non imputetur : All that is borne of God , sinneth not : but this is spoken of the Predestinate to life , not because they sinne not at all , but for that sinne is not imputed to them . Fiftly , because S. Austen declareth this so plainely , as none that ponder his words seriously , can longer stand in doubt thereof : these are his expresse wordes . Aug. in Ps. 11● . con. 2. in fine . Ecce , quemadmodum qui ambulant in vijs Domini , non operantur peccatum , et tamen non sunt sine peccato ; quia iam non ipsi operantur iniquitatem , sed quod habitat in eis peccatum : Behold , how they that walke in the wayes of the Lord , doe not sinne , and yet are they not without sinne ; because now they themselues do not worke iniquitie , but the sinne that dwelleth in them . This Golden assertion of S Augustine , Bernardus that learned & religious Abbot , confirmeth in these words . Bernar. de aduent . Dom. Serm. ● . To. 1. See my Suruay , pag. 389. Cupi●bat dissolui , et cum Christo esse , sciens quod peccatum separans inter nos et Deum , penitus auferri non poterit , donec liberemur a corpore : Th' apostle desired to be dissolued , and to be with Christ ; knowing that sinne which maketh a diuision betweene God and vs , cannot wholly be taken away , while we remaine in this body . Out of these Testimonies of these great learned Doctors , I obserue these memorable documentes . First , that the Children of God walke in his wayes . Secondly , that such their walking is vnperfect , and polluted with sinne . Thirdly , that they are not without sinne . Fourthly , that this their sinne is not actuall and voluntarie , but inuoluntarie and originall . Fiftly , that this originall sinne which still remayneth in the regenerate , is such a sinne as maketh a separation betweene them and their God . Sixtly , because our Reconciliation with God , doth not wholly purge vs from all sinne really ; but onely imputeth not the sinne remayning in vs vnto our charge or condemnation . 2. Cor. 5. v. 19. I will alledge the very wordes of the Latine vulgar edition , to which all Papistes are tyed by their late councell of Trent . Thus writeth the holy Apostle : Vulga●a editio . Quoniam quidem Deus erat in Christo , mundum reconcilians sibi ; non reputans illis delicta ipsorum : Because God was in Christ , when he reconciled the world to him selfe ; not imputing their sinnes vnto them . Thus discourseth S. Paul ; out of whose wordes I note two Lessons : viz. the thing that was done , and the manner of doing the same . The thing done , was the reconciling of the world vnto God . Marke this poynt well . The manner thereof was , in not imputing their sinnes vnto them ; not in taking away their sinnes from them . Sixtly , this Conclusion is prooued at large , both in the Chapter of Veniall sinnes , in this present Triumph ; and in the Antepast , in the Chapter of Originall Concupiscence . Note the Seuenth Conclusion . See and note well the 7. Conclusion .

The 4. Conclusion .

Good Workes are so necessarie to attaine eternall life , as the vsuall , ordinarie , and vndoubted way and meanes , by which God in his great mercie and loue decreed from eternitie , to bring his Elect to saluation ; as without the same , none euer were , are , or shal be saued , world without end ; when possibilitie , time , and place , be correspondent thereunto . I prooue it first , because Christ himselfe saith ; Mat. 7.19 . That euery Tree which bringeth not foorth Good fruite , shal be cut downe , and cast into the fire . Secondly , because Christ sayth in an other place ; Ioh. 14. v. 23. That whosoeuer loue him , will keepe his Commaundementes . Thirdly , because S. Paul telleth vs in one place ; Ephes. cap. 1. v. 4. et cap. 2. v. 10. That God chose vs in Christ , before the world was made , that we should be holy in his sight . And in an other place ; That we are Gods workmanship , created in Christ Jesu vnto good workes , which he hath prepared , that we may walke in them .

The 5. Conclusion .

Good workes are the effectes of Predestination , depending vpon it ; not it vpon them . S. Paul prooueth it in these plaine , golden , and pithy wordes . Rom. ● . v. 30. Whom he hath Predestinate , them hath he Called ; and whom he hath Called , them hath he Iustified ; and whom he hath Iustified , those hath he also Glorified . By this golden Chaine , we may euidently perceiue , that Glorification , Iustification , Vocation , and consequently , Good workes , are the effectes of Predestination ; especially , if we ioyne this , with the other Conclusions afore going . For , if it be true , as it is most true , ( else th' Apostle should be a lyer , ) that we were elected to be Holy , and to doe Good workes ; it is also true , Esa. 59.2 . Ephes. 2. .v. 3.5 ( it can not be denyed , ) that Holy life and Good workes , are the effectes of our Election and Predestination in Christ Iesus . For this cause sayth that famous Papist Nicholaus de Lyra , in this manner : Lyr. in Cap. 6 Matt. Dicendum , quod predestinatio diuina est preparatio gratiae in presenti , et gloriae in futuro . Et ideo , cum sit aeterna , sicut ab aeterno predestinauit aliquem ad beatitudinem ; ita praeordinauit modum , quo daret sibi illam beatitudinem : I answere ( sayth this great learned Popish Doctor , See the Conclusion , and note it . ) that Gods Predestination is the preparation of Grace in this world , and of Glory in the world to come . And therefore , seeing it is Eternall ; as he hath predestinated any one , from eternitie to endlesse Blisse or Beatitude ; Loe , Good work● are the way , which lead vs to heauen . so hath he also fore-ordayned the meane , by which he would bring him to the same . For this cause , sayth the Popish Angelicall Doctor Aquinas , ( whose doctrine sundry Popes haue confirmed for Authenticall , ) that Predestination includeth Gods will , of bestowing both Grace and Glorie . And this Doctor so famous and authenticall , addeth these wordes : Aquin. p. 1. q. 23. art. 3. ad. 2. Nam predestinatio est causa , et eius quod expectatur in futura vita a predestinatis , ( scz . gloriae , ) et eius quod percipitur in presenti , ( scz . gratiae : ) For Predestination is the cause , both of that which is expected in the life to come , ( that is to say of Glorie ; ) and also of that , which the predestinate receiue in this life ; ( that is to say , of Grace . ) For this cause saith our Jesuiticall Cardinall Bellarminus ; that Good workes follow Predestination , Bellar. To. 3. col. 627. et col. 628. as effectes follow their causes . These are his expresse wordes : Itaque sunt opera bona , effectus Predestinationis : Therefore Good workes are the effect of Predestination . Againe in other place the same Jesuite hath these wordes : Itaque illa propositio , ( Deus ab aeterno predestinauit hominibus dare regnum per opera bona praeuisa , ) potest et vera esse , et falsa . Nam si illud ( per opera praeuisa , ) referatur ad verbum ( predestinauit , ) falsa erit . Significabit enim Deum predestinasse homines , quia opera illorum bona praeuiderat ; si referatur ad verbum ( dare ) vera erit . Quia significabit executionem futuram esse per opera bona , siue quod est idem , glorificationem effectum esse iustificationis et operum bonorum ; sicut ipsa iustificatio effectus est vocationis , et vocatio praedestinationis : Therefore that proposition ( God fore-ordayned from eternitie , to giue to men the Kingdome of heauen , by their fore-seene Workes , ) may both be true , and false : For , if those wordes ( by their workes fore-seene ) be referred to the word ( Predestinau●t , hee predestinated or fore-ordayned , ) the sense and meaning is false : For , it will signifie ▪ The foresight of workes , no cause of predestination . God to haue Predestinated Men , because he fore-saw their Good workes ; but if the same wordes be referred to the worde ( Dare , to giue and bestow , ) the sense and meaning will be true : For it will signifie , that the execution must be done by Good works ; or ( which is all one ) that Glorification is the effect of Iustification and Good workes ; euen as Iustification is the effect of Vocation , and Vocation the effect of Predestination . Againe , Bellarm. To. 3. Col. 628. in an othor place , hee hath these wordes : Non ideo pendet praedestinatio ab operibus , sed opera a praedestinatione : Therefore Predestination doth not depend of Workes , but Workes depend of Predestination . Againe , in an other place he sayth thus : Bellarm. To. 3. Col 626. et Col. 628. Alia ratio est pradestinationis , alia executionis . Constituit N. in praedestinatione , regnum caelorum dare certis hominihus , quos absque vlla operum praeuisione dilexit ; tamen simul constituit , vt quo ad executionem via perueniendi ad regnum essent bona opera : There is one reason of Predestination , an other of Execution : For , in Predestination God decreed to giue the Kingdome of Heauen to certaine men whom he loued , without any fore-sight of Workes ; howbeit he decreed withall , that in respect of the execution , Workes are not the cause of saluation , yet the way by which we must come vnto it . Good workes should be the way to come vnto the same . For this cause doe our R●emistes tell vs ; that our first Iustification is of Gods Grace , and not of our deseruinges : because none of all our actions that were before our Iustification , could merit or iustly procure the Grace of iustification . Thus discourse these famous and great learned Popish Writers : to whose Doctrine I subscribe with all my heart . For ( as I haue often sayd else where , ) I highly reuerence the Old Romane religion ; and to the vttermost of my small talent & skill , I both haue done , doe , and will defende the same . I defend the old Romane religion . Yea , and iustifie the Doctrine of the Church of England , to be the Old Romane , Catholike , and Apostolike religion , which S Peter and S. Paul deliuered to the auncient and first Church of Rome . Out of the Doctrine heere deliuered by these famous Papistes ( Lyranus , Aquinas , and Bellarminus , ) I gather many excellent Notes . First , that the Grace , Fayth , and Good workes , which we haue in this world ; and the Glory , which we expect in the world to come , doe all wholly proceed from Gods Predestination , euen without all desertes of Man . Secondly that as God prepared the Kingdome of heauen for his Elect , God in his eternall purpose , prepared both eternall glory for his elect , and the way , or meanes to attaine the same . euen before they were borne , or had done any Good workes ; so did he also prepare the way and meanes , by which he would bring them to the same . Thirdly , that no Workes done , or fore-seene to be done , did mooue God to predestinate any man to the ioyes of Heauen . Fourthly that Good workes are not the Cause , but the Effect of Predestination . Fiftly , that Good workes are the way and meanes , which God ordayned for the execution of Predestination and for the accomplishment of Glorification . Sixtly , that not onely Predestination , but also Iustification , proceedes of Gods meere fauour , grace , and good pleasure , without all desertes of Man . Seuenthly , that our Vocation , our Iustification , and our Glorification , are the effectes of Predestination . I therefore conclude ; that Good workes are not the cause , why Gods children possesse Heauen as their inheritaunce , seeing it is the effect of Predestination : yet that they are the ordinarie way and meanes , by which God decreed in his eternall purpose , to bring his Elect to Heauen . For , as he ordayned the end ; that is to say , the Kingdome of Heauen or Eternall life ; so also ordayned he the way and meanes to attaine the same ; that is to say , Vocation , Iustification , Fayth , and Good workes . Yea , euen among Men ; whosoeuer intendeth the Ende , intendeth also the Meanes .

The 6. Conclusion .

Good workes in a godly sense very vsuall & frequent in the holy Fathers , may truly be sayd to be meritorious : that is to say ; they please God , and are so acceptable in Gods sight , that of mercie he rewardeth them farre aboue their desertes . This Conclusion is sufficiently prooued , by the reasons alleadged in the first Conclusion . I will here onely annexe the testimonie of Bernard , that famous and learned Popish Abbot . Bern. super Cant. Ser. 68. In one place he hath these wordes : Sic non est quod iam quaeras , quibus meritis speremus bona ; praesertim , cum audias apud Prophetam ; non propter vos , sed propter me ego faciam , dicit Dominus : sufficit ad meritum , scire quod non sufficiant merita : So there is no cause , that thou shouldest now aske , by what merites we hope for Glorie ; Loe , the confession of our vnworthines , is our best merite . especially , since thou hearest the Prophet say ; I will doe it , sayth the Lord , not for your sake , but for mine owne selfe . It is enough to merite , to know that our merites are not sufficient . Againe in an other place , the same Bernard hath these wordes : Bern , in Can●● ser. 67. Deest gratiae , quicquid meritis deputas . No●● meritum , quod gratiam excludat . Horreo quicquid de meo est , vt sim meus ; nisi quod illud magis sorsitan meum est , quod me meum facit . Gratia reddit me mihi iustificatum gratis , et sic liberatum a seruitute peccati : It degenerateth from Grace , whatsoeuer thou ascribest to Merit . I will no Merite , that excludeth Grace . I abhorre whatsoeuer is of mine owne , that I may be mine owne ; vnlesse perhappes that is more mine owne , which maketh me mine owne . Grace iustifieth me freely to my selfe , and so deliuereth me from the bondage of sinne . In an other place , the same Bernard hath these wordes ; Bern. ser. 1. in Annun● . B.M.V. Iam vero de vita aeterna scimus , quia non sunt condignae passiones huius temporis ad futuram gloriam , nec si vnus omnes sustineat . Neque N. talia sunt hominum merita , vt propter ea , vita aeterna debeatur ex iure ; aut Deus iniuriam aliquam faceret , nisi cam donaret . Nam vt taceam , quod merita omnia Dei dona sunt , This testimonie is wonderfull : Marke it well . et ita homo magis propter ipsa Deo debitor est , quam Deus homini ; quid sunt merita omnia , ad tantam gloriam ? denique quis melior est Propheta , cui Dominus ipse tam insigne testimonium perhibet , dicens ; Virum inueni secundum cor meum ? Veruntamen et ipse necesse habuit dicere Deo ; non intres in iudicium cum seruo tuo Domine . Now touching eternall life ; we know that the sufferinges of this time , are not worthy of the glory to come ; no , not if one endure all . For , the Merites of men are not such , that for them , eternall life is due by right ; The Popish Abbot woundeth the Pope at the very heart . or that God should do some iniurie , if he gaue it not . For to let passe , that all Merites are the giftes of God , and so man is rather debter to God for them , then God to man : What are all Merites , to so great Glorie ? In fine , who is better then the Prophet , to whom our Lord giueth so worthy a testimonie , saying : J haue found a man according to my heart ? howbeit , hee had need to say to God , Enter not into iudgement with thy seruant , O Lord . Thus writeth the deuote and religious Abbot Bernard : Vixit Bernardus . A.D. 1110. who though he liued in the greatest mist of Poperie , and so was carried away with some errours of his time ; yet did he teach most Christian doctrine , almost in all his workes . And because he was reputed a great Papist , and of high esteeme in the Church of Rome , his testimonie is euer most forcible against Papistes , the Pope , and Church of Rome . Out of this his most learned and Christian Discourse , I obserue many godly & memorable Lessons . First , that our best workes doe merite nothing . Secondly , that our greatest and best merit is this : viz. to know , that our supposed merites are not sufficient . Thirdly , that how much soeuer ( be it more , be it lesse , ) We ascribe to Merites , so much doe we derogate from Gods grace . Marke this well . And consequently , seeing we may not derogate from the Grace of God in any respect ; it followeth of necessitie , that we cannot challenge any thing of Merite . Fourthly , that Grace doth iustifie vs freely ; and consequently , that our Workes doe not iustifie at all . Fiftly , that though one man could suffer as much , as all men doe ; yet could not that man condignely Merite heauen . Sixtly , that eternall life is not due to mans Merites , Note this ex iure . Ex iure ; that is to say , Condignely and of right . Seuently , that God should doe no man wrong if he gaue it not . But doubtlesse , if Good workes did merite Heauen , God should doe wrong to many a man , in not giuing it . This reason can not be answeared . For , to withhold and keepe a mans right from him , is a notorious and knowen wrong . Eightly , that a Man is more indebted to God , then God to Man . And this reason my L. Abbot Bernard , yeeldeth for the same ; viz. Because Heauen , or Eternall life , is the free gift of God .

The 7. Conclusion .

Good workes ( euen by Popish doctrine , See and note well the 11. Conclusion , ) without the mercie and promise of God in his Sonne and our onely sauiour Christ Iesus , doe not condignely merite Heauen . This is soundly prooued , by all the reasons of the third Conclusion . But I will prooue it , by other euident meanes . S. Augustine hath these expresse wordes : Vae e●iam laudabili vitae homi●●m si remotu misericordia ●iscautias ●am : Woe euen to the best liuers on earth , Aug. lib. 9. Confess . cap. 13. if thou extend not thy Mercie to them . For this cause doth the holy Prophet desire God , Not to enter into iudgement with him : And he addeth this reason ; Psal. 143. v. 2. Because 〈◊〉 m●n liuing , can 〈◊〉 iustified in his sight . Againe , the same Prophet confesseth in an other place ; Psal. 130. v. 3. That if God deale extreamely in punishing what is done amisse , none lyuing ▪ ( no , not the best of all , ) i● ab●e to endure his iustice . Abbot Bernard hath these expresse wordes : Bern. de adu . dom. serm. 6. tom. 1. Peccatum separans inter nos et Deum penitus auferri non poterit , donec liberemur a corpore : The sinne that separateth vs from God , can not wholly be taken away , while we remaine in this world . He speaketh of Concupiscence & euill desires . Loe , originall Concupiscence , which remayneth in vs till the houre of death , excludeth vs from God , and prepareth Hell for vs . The same Bernard in an other place , hath these wordes : Bernard in annue . B.V. serm. 1. Necesse est primò omnium credere : quod remissionem peccatorum habere non possis , nisi per indulgentiam Dei. Deinde , quod nihil prorsus habere que as operis boni , nisi et hoc dederit ipse . Postremò , quod aternam vitam nullis p●t●s operibus promereri , nisi gratis detur et illa . First of all , thou must beleeue of necessitie ; that thou canst not haue remission of thy sinnes , vnlesse God will giue thee a pardon for the same . Then , thou must beleeue , that thou canst not haue any Good worke at all , vnlesse thou receiue it at Gods hand . Last of all , thou must beleeue ▪ that thou canst not merite eternall life by any Workes , No Workes can merite Glory . vnlesse it be freely giuen ( of Mercie . ) The famous Papist and great learned Schoole doctor Durandus , disputeth this difficultie so soundly and plainely , as euery Child may with all facilitie perceiue the trueth thereof . These are his expresse wordes : Durand . in 2 , sent. dist. 27. q 2. in medio . Tale Meritum de condigno inuenitur inter homines , sed non est hominis ad Deum . Quod patet , quia , quod redditur potius ex liberalitate dantis , quam ex debito operis , non cadit sub merito de condigno strictè et propriè accepto . Sequitur , quod si quis dicat , quod quamuis Deus non constituatur nobis debitor ex aliquo nostro opere , constituitur tamen debitor ex sua promissione , quam exprimit scriptura ; non valet propter duo : Primum est , quod promissio diuina in scripturis sanctis , non sonat in aliquam obligationem , sed insinuat meram dispositionem liberalitatis diuinae . Secundum est , quod quod redditur , non redditur ex debito operis , sed ex promissione praecedente ; non quod redditur ex merito operis de condigno , sed solum vel principaliter ex promissu . Et ita non est illud debitum , de quo loquimur : Et sic patet , quod meritum de condigno strictè et propriè sumptum , viz. pro actione voluntaria , propter quam operanti debetur merces ex iustitia , sic quod si non reddatur , ille ad quem pertinet reddere , iniustè facit , et est simpliciter et proprièiniustus , non est hominis ad Deum . Et ideo propter tale meritum , cum sit homini simpliciter impossibile , non est necesse in nobis ponere gratiam , vel charitatem habitualem : Such condigne Merite is found among men , but is not betweene God and man . Which hereby is cleare , because that which is rendered rather of the liberalitie of the giuer , then of debt due to the worke , falleth not vnder condigne Merite properly so called . If any say ; that though God become not our debter by reason of our Worke , yet is he made our debtour by reason of his Promise , whereof the Scripture maketh mention ; that answere is of no force , for two respectes . First , because Gods Promise in the holy Scriptures doth not sound to any Bond , but insinuateth the meere disposition of Gods liberalitie . Secondly , because that which is giuen , is not giuen for the debt arysing of the Worke , but of promise that went before ; not that it is rendred for the condigne Merite of the worke , but onely or principally for his Promise sake : And so there is not that debt , of which we speake . And so it is cleare , that condigne Merite properly so called , viz. for a voluntary action , for which reward is due of iustice to the worker , so that if it be not rendred , hee to whom it apperteyneth to giue it , doth vniustly , and is simply and properly vniust , is not betweene God and man . And therefore for such a Merite , seeing it is simply impossible to man , there is no need to put in vs grace or charitie habituall . Thus disputeth M. Durand : out of whose golden periods , I gather many memorable Obseruations . First , that condigne Merite can not be betweene God and man . Secondly , that eternall life is the free gift of Gods liberalitie , not proceeding of any debt or duetie due to the best Workes which we doe . Thirdly , that God rewardeth vs principally for his Promise sake , and not for any thing wee either haue done , or possibly can doe . Condigne merite is so farre aboue mans capacitie , as no man possiblely can haue it . Fourthly , that condigne Merite is so farre aboue mans capacitie and reach , that no man can by any possibilitie haue it . And consequently , that late Popish condigne Merite of Workes is ridiculous , absurd , and impossible . Gregorius Ariminensis , Thomas Waldensis , Paulus Burgensis , Marsilius , and Etkins , fiue most zealous Papistes , doe all with one assent affirme very constantly ; that mans Workes are not meritorious of eternall life , how holy soeuer the man be . All this is prooued at large , in my Suruay of Poperie . Dominicus Soto , Suruey , part 3. cap. 9. a zealous Monke and famous Popish writer , telleth the Papistes roundly , and peremptorily , and teacheth them grauely , that no pure man is able to make condigne satisfaction for his sinnes : and so , a fo tiori , against his will and meaning , that no man can by condigne Merite attaine eternall life . These are his expresse wordes : Soro de nat. et gr . lib. 3. cap. 6. pag. 138. Perfect● satisfactio est ●lla , cuius v●●●r es pratium totum emanat a debitore , nulla vel prae ●●niente , vel interueniente gratia creditoris ; taliter vt sit redditio aequiu●lentis alias indebi●a voluntar●● : Perfect satisfaction is that , whose value and price proceedeth wholly from the debtour , without either preuenting or interuenting grace of the creditour ; so as the voluntarie reddition be of that which is equiualent , and not otherwise due . Thus writeth the Popes zealous and learned Fryer Sot● : whose Doctrine I admit for the trueth , and willingly subscribe thereunto . Hee teach●th vs foure things . First , that the satisfaction must proceed wholly from the debtour . Secondly ▪ that there must be no preuenting nor interuenting Grace of the creditour . Popish satisfaction is impossible . Thirdly , that there must be equiualent restitution . Fourthly ▪ that that equiualent reddition must be a worke , which otherwise is not due . These foure conditions , ( which our Popish M. Soto the Dominican Fryer requireth in euery Satisfaction , ) when any Papist can find in any one of their Merites or Satisfactions , I will be his bondman , neither shal the Popes holinesse be excepted . But to come to this Bondage vpon this Couenant , I am in no feare at all : For the Ethnicke Philosopher Aristotle , Arist. in . 8. Ethic. cap. 7. perceiued by the naturall discourse of right Reason , that no man can euer make condigne Satisfaction to God , and his naturall Parentes . For which respect , Christ himselfe teacheth vs , Luke , 17. v. 20. to acknowledge our selues vnprofitable seruantes ; euen when wee haue done the best we can . Iac 3 v. 2. For which respect , S. ●amos assureth vs , that the best liuers offend in many thinges . For which respect , Aquin. 1.2 . q. 114. ar. 1. in corp. the Popish angelicall and chiefest Doctor Aquinas , ( whose Doctrine two seuerall Popes haue confirmed for Authenticall , ) telleth both the Pope and vs very constantly ; that God is not simply and truely sayd to be debtour to vs , but to him selfe and his owne Promise , which he freely without all our desertes , made vnto vs . These are his expresse wordes : Manifestum est autem , quod inter Deum et hominem est maxima inaequalitas , ( in infinitum . N. distant ; ) totum quod est hominis bonum , est a Deo . Vnde non potest hominis a Deo esse iustitia secundum absolutam aequalitatem , sed secundum proportionem quandam ; in quantum , scz . vterque operatur secundum modum suum . Modus autem et mensura humanae virtutis homini est a Deo , et ideo meritum hominis apud Deum esse non potest , nisi secundum praesuppositionem diuinae ordinationis ; ita , scz . vt id homo consequatur a Deo per suam operationem , quasi mercedem ; ad quod Deus ei vertutem operandi destinauit : It is manifest , that betweene God and man , there is exceeding great inequalitie , ( for they differ infinitely : ) All the good that man hath , is of God . Wherefore mans iustice receiued of God , can not be according to perfect and absolute equalitie , but after a certaine proportion ; to weet , in as much as either worketh according to his condition . Now , man hath the measure and condition of his Vertue from God ; Loe , man can not merite any thing condignely , or properly . and therefore mans Merite can not be with God , saue onely according to the supposall of Gods holy ordinaunce : so to weet , that man may attaine that at Gods hand by his working , as reward ; to which God hath appoynted his power of working . Thus disputeth the graund Papist Aquinas ; whose Discourse doth vtterly ouerthrow all Popish Merite , as the late Popish Councel of Trent hath defined the same . For first ( marke well my wordes , ) Aquinas teacheth vs the trueth : viz. that where there is no perfect equalitie , there can be no Merite properly . Secondly , he graunteth , that there is infinite inequalitie betweene God and man . There is no proper merite in man . Thirdly , he confesseth freely , that mans iustice is not absolute , but imperfect . Fourthly , he acknowledgeth as truely as constantly , that man doth merite nothing in Gods sight , saue onely by way of his free acceptation . Marke & vnderstand this poynt aright . Marke well , and forget not these wordes ; ( Nisi secundum praesupposuionem diuinae ordinationis : Saue onely according to the supposall of Gods ordinaunce . ) Fiftly , he plainely auoucheth , that eternall life is not hyre properly , but as it were hyre . Marke the wordes ( Quasi mercedem , as hyre ; ) for they are emphaticall , and wholly opposite to condigne Merite of mans Workes . These argumentes doe plainely conuince ; and yet to gratifie our Iesuite , ( whose fauour I greatly desire in Christ , ) I will adde for a supplement , a double testimonie of two very learned Fryers ; th' one is Josephus Angles , Angles , in 2. sent. pag. 103. a Popish Byshop and Franciscan Fryer : th' other is Robertus Bellarminus , a Jesuiticall Fryer and Romish Cardinall . Angles hath these expresse wordes : Eodem etiam modo considerantes omnes alij doctores sancti , naturalem solummodo bonorum operum valorem , et illum , a valore et iusta vitae aeternae astimatione longissime distare perpendentes ; prudenter dixerunt , opera nostra non esse meritoria , aut digna vitae aeternae . Ex lege tamen siue conuentione , siue promissione facta nobiscum , opera bona hominis cum adiutorio gratiae Dei fiunt aeternae vitae digna , et illi aequalia ; quae , seclusa illa Dei promissione ( quae passim in sacris literis reperitur , ) fuissent tanto premio prorsus indigna : All other holy Doctors also , considering after the same manner the naturall value onely of Good workes , and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life , sayd wisely ; that our workes are not Meritorious , nor worthy of eternall life : Yet for the Couenant and Promise made to vs , the Good workes of man with the helpe of Gods grace , are worthy of eternall life , and equall to it : which for all that , the Promise of God ( which is frequent in the holy Scripture ) set apart , were altogeather vnworthy of so great reward . Thus discourseth our Popish Byshop , our holy Fryer , euen to the Pope himselfe , after the humble kissing of his holy feete , to vse his owne wordes : Who though he bestirre himselfe more then a little , to establish the condigne Merite of mans workes ; yet doth he in his owne kind of dispute , vtterly confute and confound himselfe . For first , he freely graunteth , that S. Chrysostome , and all the rest of the holy Doctors with him , affirme constantly , and vniformely with one voyce and assent , ( a testimonie almost incredible , to proceede from the mouth of a Papist , so neare and so deare to the Pope , ) that Good workes neither are meritorious , nor worthy of eternall life . Secondly , hee graunteth freely , that the best Workes , considered in their owne nature and kind , are vnworthy of eternall life . Thirdly , hee graunteth willingly , and telleth the Pope roundly , ( but after the kissing of his holy feete , ) that Good workes , euen as they proceed of grace and assistaunce of the holy Ghost , are altogeather vnworthy of eternall life , if Gods Promise and free acceptation be set apart . Loe , the Papistes graunt as much as we desire . Which three poyntes doubtlesse , are all that we desire to be graunted , concerning the Doctrine of Good workes . And consequently , though the Papistes neuer cease to impeach , accuse , slaunder , and condemne vs in this behalfe ; yet doe wee indeed defend nothing herein , ( as is euident to the indifferent Reader , ) but that very doctrine , which their best Doctors in their printed Bookes haue taught vs ; yea , in those selfe-same Bookes , which are dedicated to the Pope himselfe . The conceites which the Fryer Byshoppe alleadgeth , to make good the late decreed condigne Merite of Works , are very childish , too too grosse , and friuolous . For first , where he affirmeth the Fathers and Doctors , to speake of Good workes only in respect of their naturall value , as he tearmeth it : I answere , that that sillie Glosse & Exposition , is onely inuented by him and his fellowes ; Philip. 3.9 . Rom. 10.4 . Tit. 3.5 . 1. Cor. 1.30 . 2. Cor. 5.19 . Rom. 8. v. 1 , 2.3.4 . Rom. 5. v. 14. Reu. 7. v. 14. Reu. 3. v. 4. so to salue their beggerly doctrine , if it possibly could be . For , not only the holy Scripture euery where contradicteth it , but the Doctors also teach the flat contrary . For first , Durandus saith plainely , that Meritum de condigno , is properly of the worthy , to which that is simply due , which is equall by vertue of the worke . Yea , he addeth ; that God giueth not eternall life , of iustice ; but of meere liberalitie , in that he freely accepteth our workes . Secondly , Aquinas affirmeth constantly , that man can not possibly haue any Merite with God , saue onely according to the supposall of his holy Ordinaunce . He saith further ; that Eternall life is not properly a Reward , but as it were a Reward . Thirdly , Abbot Bernard auoucheth Christianly ; All this is already proued . that God may iustly deny eternall life to the best Workes of all , and yet doe no iniurie to any man ; no not to the holyest liuer vpon earth . Fourthly , Fryer Bellarmine lately made Cardinall for his stout and learned defence of Poperie , doth not onely quite ouerthrow the friuolous distinction of Fryer Angles , but also vnawares , turneth Poperie vpside downe : For , he approoueth the sentence and opinion of Durand , and teacheth plainely ; That the best liuers , can not absolutely and condignely require any thing at Gods hand , seeing all goodnesse proceedeth onely from God ; saue onely in respect of his Promise freely made to man , without all desertes of man . These are the expresse wordes of the Cardinal : Marke the Cardinals wordes wel , & vnderstand them soundly . Quod vero attinet ad rem ipsam , Durandi sententia : si nihil aliud vellet , nisi merita nostra non esse ex condigno , siue ex iustitia absolutè , sed tantum ex hypothesi , id est , posita liberali Dei promissione , non esset reprobanda . Bellar. de iustif. 3. col. 1296. ct col. 1298. Sequitur : respondeo , absolutè non posse hominem a Deo aliquid exigere , cum omnia sint ipsius ; tamen posita eius voluntate et pacto , quo non vult exigere a nobis opera nostra gratis , sed mercedem reddere iuxta proportionem operum , verè possumus ab eo mercedem exigere ; quomodo seruus non potest absolutè a Domino suo vllum premium postulare , cum omnia qua seruus acquierit , Domino suo acquirat ; tamen si Domino placeat donare illi opera sua , et pro eijsdem tanquam sibi non debitis mercedem promittere , iure mercedem pro suis operibus postulabit : Touching the matter it selfe , Durands opinion : if he had no other meaning , but that our Merites are not absolutely iust & condigne , All the good deedes we can possibly doe , are Gods owne ; and so we can merite nothing of God with them . but onely hypothetically in respect of Gods liberall Promise , could not be reiected . Sequitur . I answere ; that man can not absolutely exact any thing of God , seeing all thinges are Gods owne ; howbeit , his Will and Couenant being made , that he will not exact our workes of vs freely , but will reward them according to their proportion ; we may truly require hyer of him ; like as a Bondman can not absolutely require any reward of his Lord , seeing euery thing which the Bondman gayneth , is gotten and gained to his Maister : yet for all that , if it shall please his Lord and Maister to bestow his workes on him , and to promise reward for the same , as if they were not due vnto him ; then may the Bondman iustly demaund reward for his workes . Thus disputeth Frier Cardinall Bellarmine : and consequently , Marke well for Christes sake for Poperie bleedeth vnto death . this is all that all Papistes say , or possibly can say , for the life of their Pope and Popish doctrine . And yet it is euident to euery iudicious Reader , that the Cardinall hath vnawares quite ouerthrowne Poperie , and turned it vpside downe : For , out of his Doctrine , these poyntes are deduced most manifestly . First , that Durandus his opinion , hath put him to his best Trumpe . Secondly , that Durandus his opinion ( as is already prooued , ) is this : viz. That the Merite of Workes in the best liuer on earth , can not truly and properly be called , Meritum ex condigno , Condigne Merite ; but onely in way of Gods free acceptation , and in respect of his Promise freely made to man ▪ without all desertes . Thirdly , that the Cardinall plainely ouercome with the force of Durands reasons , ( for the trueth will in time euer preuaile , ) graunteth his opinion in this sense afore touched . For hee sayth plainely ; If Durand admit Merite in respect of Gods Promise , his opinion can not be reprooued . Fourthly , that our Iesuite Fryer Cardinall maketh good that Doctrine , which my selfe doe heere defend ; as which is the selfe same , that Durand holdes . And consequently , if Bellarmine and his fellowes , with their Popish followers , would stand constantly to their owne Doctrine , which they publish in printed Bookes ; wee and they should soone agree , and these great Controuersies would haue an end . Fiftly , that man can not exact any thing absolutely at Gods hands , because all things are Gods owne . Sixtly , that in respect of Gods good pleasure and couenaunt freely made to man , man may truly require reward at Gods hands . Yea ▪ my selfe graunt , that we may not onely truly , but also iustly require reward at Gods handes , in regard of his Promise freely made vnto vs . But withall I euer denie , that any reward is due to our best Workes , for any condigne Merite or Desert of or in our Workes , Gods free Acceptation , Mercie , and Promise set apart . For as S. Austen sayth grauely ; Aug. lib. 9. Confess . cap. 13. Vae etiam laudabils vitae hominum , si remota misericordia discutias eam : Woe euen to the best liue● vpon earth ; if thou examine his life , thy Mercie set apart : Now heere I would admonish the gentle Reader by the way , to distinguish these two wordes aright with mee ; viz. Iustly , and Condignely . For although the children of God may in respect of his mercifull Promise , require euen of Iustice , Marke this well . reward for their Good workes ; yet can they not any way , Condignely require the same . The disparitie consisteth in this ; viz. that albeit Gods Promise be enough to make the reward Iustly giuen , yet it is not sufficient to make our Workes Condignely worthy of the same . The reason is euident : because Iustice heere spoken of , is not absolute , but respectiue , connotating the free Promise of God : but Condignitie is absolute , connotating intrinsecally the perfection and worthines of the worke .

Secondly , Secundò principaliter . after Fryer Angles had disputed this question , pro et contra , both affirmatiuely and negatiuely ; in the end he plainely confesseth ( though vnawares ) the selfe-same Doctrine , which I now contend to prooue . Angles in 2. sent. pag. 107. He telleth vs forsooth , that the price of euery thing may be equall to the value and worth of the same thing , two wayes : First ( sayth he ) of the Nature of the thing : Secondly , of the Pact , Couenant and Promise of him , that doth promise the same thing . For ( sayth our Fryer Byshoppe , ) if one Penny be the full value answearable to the worke ; yet if a greater reward be promised , which far exceedeth the worth & value of the worke wrought ; then , that reward is also due by couenaunt . and hereupon , this great learned Fry●r Byshoppe concludeth rounly , ( I had almost sayd , learnedly ; The Byshoppe confuteth him selfe , he needeth no aduersarie . ) that though our Good workes come farre short of eternall life , if we respect the worthynesse thereof ; yet doe they condignely merite the ioyes of Heauen , if we respect the free Promise of Christ Iesus . And this condignitie of Workes , our Fryer calleth aequalitie of Promise onely . But heere our Byshoppe Fryeo , ( by his fauour I speake it , A very fond distinction , inuented without rime or reason . ) sheweth himselfe a very noddie : For doubtlesse , Promise , albeit it doth truely inferre Iustice , in respect of him that promiseth ; yet can it neuer inferre Equalitie , betweene the worke and the reward . For example sake ; If our Fryer should wish me to lend him my Cloake to defend him from a showre of raine , and withall should promise , Tit. 1. v. 2. Heb. 6.10 . 2. Tim. 4.8 . Iac. 1.12 . Iac. 2.5 . Psal. 130.3 Psal. 143.2 . to giue me an hundred poundes for the loane ; then doubtlesse were it true to say , that after such loane , an hundred poundes were of Iustice due vnto me ; yet withall it would be most true also , that such loane of my Cloake were not the condigne Merite of that hundred poundes ? I willingly graunt ; that eternall life is due to the workes of Gods elect , and that it is as well the crowne of Iustice , as of Mercie : But withall I constantly auouch , that God bestoweth it on his Elect freely for his owne names sake , & not for any merite , worthinesse , or condignitie of their Workes . S. R. pag. 257. And the Fryers answere is childish and friuolous ; when he denieth the loane of the Cloake , to haue such virtuall and proportionate equalitie to an Hundred poundes , as mans Merites haue to Glory . For first , the Promise is equall , and holdeth in both alike . Secondly , the Promise doth not adde any Worthines to the worke : and consequently , there is still as great inequalitie after the Promise , as was before the same . Thirdly , there is infinite distance betweene God and Man ; the Worke , and the Reward : as their Angelicall Doctor hath well obserued . But the distance and inequalitie betweene the Loane of the Cloake , and the Hundred poundes , is finite and limited in them both . Thus much for this Conclusion . Note well the eleuenth Conclusion following . If any desire a larger Discourse ; he may peruse my Suruey , and the Downe-fall of Poperie ; where he shall find soundly answered , what possibly can be obiected against the same . Note well the eleuenth Conclusion following .

The 8. Conclusion .

The doctrine of the Popish Schoole-doctors , in which they affirme Charitie to be the forme of Fayth , is friuolous , ridiculous , false , erroneous , and absurd . I prooue it , first ; because in thinges distinguished intrinsecally , one can not be the forme of another . If our Fryer deny this , he will prooue him selfe an Asse ; Si non actu , at saltem in potentia : For an Asse by this graunt , may be his forme , and so giue him the denomination of that worthy Beast . Now , that Fayth and Charitie are distinct Theologicall virtues ; 1. Cor. 13. v. 13. S. Paul affirmeth it so plainely , as no deniall can be made thereof . Secondly , because of thinges in perfect essence and nature , the latter can not possiblely be the forme of the former ; and consequently , seeing Fayth goeth before Charitie , Charitie cannot possiblely be the forme thereof . The antecedent is euident ; because whatsoeuer commeth to a thing after the essentiall constitution thereof , is meerely extrinsecall & accidentall to the same . The consequent is likewise euident ; because we can neither please God , nor yet come to God , Heb. 11. v. 6. but by Fayth in him . It is the flat and constant Doctrine , of the chosen vessell of our Lord Iesus . Thirdly , because Charitie is the effect and worke of Fayth S. Augustine prooueth it , in these golden wordes : Aug. in Epist. Iohan . tract. 10. in initio . O●us autem fidej i●sa dilectinest : But Charitie it selfe is the worke of Fayth . This testimonie striketh dead ; it plainely conuinceth ; it is vnanswerable .

The 9. Conclusion .

Fayth though it be a worke , Ioh 6. v. 29. as the Papistes truly obiect ; yet doth it not iustifie as a worke or qualitie , neither yet for any worthinesse or condignitie in the same . Rom. 3 28. Rom. 5.1 . Rom. 10. v. 3.4 . Act. 13.39 . Phil. 3 9. Explico . When we teach , hold , and defend , according to the vniforme consent of the holy Fathers , and constant doctrine of the Apostle , That man is iustified by Fayth onely , without Workes ; wee neither denie Fayth to be a worke ; nor yet affirme it to iustifie as a worke . For , Fayth being taken two wayes ; properly , Fides sumitur dupliciter , propriè et sinapliciter , seu figuratè et re . latiuè . according to the nature of Fayth ; and respectiuely , as it apprehendeth his obiect : it is sayd to iustifie the latter way , not the former ; not as it is an habite in vs , but as it apprehendeth Christ without vs . Wee neither make Fayth a part , nor yet a cause of our iustification , either efficient , or formall , or finall ; albeit I willingly graunt , hold , By Fayth , Christes obedience & merites are applyed to vs . defend and beleeue , that it is the materiall cause ; that is , ( as the Schooles tearme it , ) Causa sine qua non , the cause without which iustification shall not haue effect . Which our sauiour Christ sheweth euidently , By Fayth , Christes obedience & merites , are applyed to vs . Ioh. 3. v. 17. Mar. 16 v. . 7. H●b. 11. v. 7 when hee telleth vs ; That God so loued the World , that hee gaue his onely Sonne , that none beleeuing in him , should perish , but haue eternall life . And in an other place ; That whosoeuer beleeue not , shal be condemned . To which the holy Apostle is consonant , when he affirmeth it , impossible to please God without Fayth . I graunt yet further ; that when there be many graduall effectes of one and the same cause , then the former may fitly be tea●med the Materiall cause of the latter : and consequently , although Good workes can not be any cause of Iustification , Bona opera sunt medium sine quo non salutis . which goeth before them , yet may they be the Materiall cause , and causa sine qua non , of Saluation , which followeth them : For Good workes are in sort necessarie to Saluation ; Sup●rius , concl. 4. as is already prooued , in the fourth Conclusion . For , as Vocation , Iustification , Regeneration , and Glorification , are the effectes of Predestination ; euen so by Gods holy ordinaunce , See the 5. Conclusion . and note it . being Predestinate , we are called by the hearing of his Word , vnto Fayth : which apprehending the righteousnesse of Christ Iesus , is the cause of our Iustification . After we be Iustified , of our Iustification proceedes Regeneration ; as who hauing remission of our sinnes , Rom. 5.1 . 1. Cor. 1.3 . 2. Cor. 4.16 . Gal. 6.15 . Mat. 7.17 . and being ingraffed in Christ by Fayth , are indewed with more aboundant Grace of his holy spirite : through which we are dayly more and more Regenerate , and made new creatures in Christ . After we be Regenerate , out of our Regeneration , spring Good workes both internall and externall ; as who being made Good trees , begin to bring foorth Good fruits ; and so continuing , are brought at the length of Gods free Mercie , to the perpetuall possession of Eternall life . For the proofe of Iustification by Faith without Workes , I referre the Reader to my Suruay : which Booke , if he once peruse and ponder it seriously , he can not but be fully satisfied in this behalfe .

The 10. Conclusion .

Good workes , though they neither be partes nor causes of Iustification , nor merite eternall Glorie condignely , ( as is alreadie prooued ; ) yet must wee doe them , for these three respectes : Gods , Ours , & our Neighbours . In respect of God , for these three endes : First , because God hath so commaunded vs ; This is my Commaundement , that ye loue one an other , as I haue loued you . Againe in these words ; If ye loue me , keepe my commandementes . Ioh. 15.12 . Ioh. 14. v. 1● . Againe thus ; Bring foorth fruites worthy of repentance : Euery Tree that bringeth not foorth good fruite , shal be cut downe & cast into the fire . Againe thus ; Mat. 3. v. 8.10 . Thou shalt loue the Lord thy God with all thine heart , Mat. 22. v. 37. with all thy soule , and with all thy minde . Againe in these words ; Bee yee therefore perfect , as your heauenly Father is perfect . Againe thus ; He chose vs in Christ , Mat. 5.48 . that we should be holy in his sight . Againe thus ; Wee are his workemanship , Ephes. 1.4 . Ephes. 2.10 . created in Christ Iesus vnto good works , which he hath prepared for vs to walke in . Secondly , for the Glory of God : Let your Light so shine before men , Mat. 5.16 . that they may see your good workes , and glorifie your Father which is in Heauen . Thirdly , to shew our gratitude and thankfulnesse to God : for which respect , Rom. 12. ● . S ▪ Paul exhorteth the R●manes , To offer vp their bodyes a liuely , holy , and acceptable Sacrifice vnto God . Yea the Scriptures teach vs euery where , to shew our thankefulnesse vnto God by our holy and godly liues . In respect of our selues for sundry endes ; First , to assure vs of our Election & Saluation : For thus is the Latine vulgar text , extolled & preferred before all other by the Popish Councell of Trent : 2. Pet. 1. v ▪ 10. Quapropter fr●tres magis satagite , vt per bona opera c●r●ā vestram vocationem et electionem fac●utis . Againe thus ; Whom hee hath Predestinate , those hath he Called ; Rom. ● . 30 . and whom he hath Called , those hath he Iustified , and whom he hath iustified , those hath he glorified . Secondly , to auoyde tormentes , which are due to all euill workes : For as th' Apostle teacheth vs ; Rom. 6. v. 23. Death is the stipend of sinne : And our M. Christ telleth vs ; That euery euill Tree , which bringeth not foorth good fruite , Mat. 22. v. 13. shal be cut downe and cast into the Fire . Yea , that hee which had not on a Wedding garment , was bound hand & foote , and so cast into vtter darkenesse . Thirdly , to attaine corporall and eternall reward ; So sayth holy Writ ; Come yee blessed of my Father , Mat 25. v. 34. possesse the kingdome prepared for you from the beginning of the world : for I was hungry , and yee gaue mee to eate ; I was thirsty , and yee gaue mee to drinke . For which respect ; Moses is sayd to haue had regard vnto reward . Heb. 11. v. 26. And euen so is reward promised to him that giueth but a cuppe of cold Water in Gods name . Mat. 10. v. 42. In respect of our Neighbours , for diuers considerations : First , to put away scandall ; Woe to that man , by whom scandall commeth : Mat. 18.7 . you are the cause , that Gods name is blasphemed among the Gentiles . Rom. 2.24 . Secondly , that we may profite our Neighbours , by our good examples ; Let your Light so shine before men , Mat. 5.16 . that they may see your Good workes , and glorifie your Father which is in Heauen .

Now because our late Popes , our newly hatched Jesuites , and Jesuite● Papistes , The sect of the Iesuites began , A.D. 1540. are so full of Good workes , ( at least in their owne corrupt perswasions , ) that they are able with the same , to merite Heauen and eternall Glorie ; I am content to imploy my Penne , in speaking a litle thereof , that the world may vnderstand the same , for edification sake . I will say nothing of the outragious behauiour of the Romish Papistes , in time of Carn●uàle at Rome ; when and where for many dayes ( or rather weekes togeather , ) men and women gadde vp and downe in the streetes , and into houses ; some on Horse-backe , & some on foote ; transformed vnder Vizardes , men into womans apparrell , and women into mans apparrell : and so to the great scandall of all good people that see or heare thereof , worke wickednesse ( as the same goeth , intollerable and odible to God and all good men . Two kindes of notorious workes , I will onely touch for the present ; the Stewes , & the Hospitall De sancto spiritu . The Romanes forsooth , are so mortified and so holy ; partly by the Pope for the time being , who ( if he be truely named ) is not onely Holy , but Holynesse it selfe in the abstract ; The Pope is now called , Holinesse . partly , by the preachinges and other instructions of Jesuites and Iesuited Popelinges , that the Pope forsooth , must perforce permit them to haue common Brothel-houses or Stewes , so to satisfie their beastly & inordinate carnall lustes . I meane not heere to dispute , whether sinne in some cases may be tolerated , or noe ; In the regiment of the Church . I haue written of that subiect , else where at large . But this I meane for the good of the Reader , and edification-sake ; to make it euident to the world , that the Romish Papistes , ( who glorie in their meritorious workes , ) are the worst liuers vpon earth . The Stewes are not sufficient , to bridle the outrage of the inordinate carnall lust of the Saints at Rome : but they must further haue a second Toleration or Dispensation , for an Hospitall of Charitie forsooth ; The Hospitall of the Holy Ghost . called for the surpassing vertue thereof , by the name of the holy Ghost . The end of this Hospitall is this , to keepe Whores and Whore-maisters , from villanous and most cruell Murders . Euery night , one of that holy Hospitall whatcheth diligently ; and turning about a Wheele made for the purpose , receiueth new borne Bastardes into their c●stodie . The Wheele is so artificially contriued , that they can not know or see who bringeth the said Infant-bastardes . The Children are curteously receiued , & haue vsage and education as if they were legitimate . The Hospitall is very rich , and well able to maintaine all that are brought thither : It findeth moe , and more able friendes , then any other Hospitall : More Landes and Goods are giuen to it , then to any other . And no maruell ; seeing all that the Romish Saintes doe giue to it , is giuen for the maintenaunce and education of their beloued Bastardes . When these Bastards come to yeares of discretion , either sooner or latter , as it seemeth good to the Fathers ; then they come to visite the sayd Hospitall , and to see their owne Bastardes ; and for a worke of Charitie , they make choyse of those whom they loue and like the best . Will not such Holy workes of mercie , merite Heauen condignely ? by Popish Fayth and Diuinitie , it is approoued with great solemnitie . But how ( will some say ) doe the Fathers know their owne Bastardes ? I answere , that it is a thing very easie to be done : For , the Fathers and Mothers , ( or some by their procurement , ) doe hang about the neckes of their Bastardes , speciall Tokens or Iewels , by which they may know them an other day : Which Tokens , the Gouernours of the Hospitall by the Lawes thereof , ( which they are sworne to obey , obserue , and performe , ) must carefully from time to time keepe , and see that they neuer be taken from their Neckes , during their aboade in the sayd Hospitall . This Storie , I haue for this end heere inserted , that the world may know the meritorious workes of the Pope , Iesuites , and other Romish Papistes . The censure whereof , I leaue to the iudicious and honest Reader .

The 11. Conclusion .

As it is true , by the constant Doctrine of best Learned Popish Writers ; that the best Workers are not condignely meritorious of Eternall life , without the Promise of God made to reward them . So it is in like maner true also ; that albeit by reason of Gods Promise , the Reward be iustly both giuen and expected ; Tit. 1. v. 2. 2. Tim. 4. v. 8. Iacobi . cap. 1. v. 12. Heb. 6.10 . yet neither doth nor can the sayd Promise ( in re● veritate and true estimation of the Worke and the Reward , ) make the worke condignely meritorious of the same Reward ; Eternall glorie I euer vnderstand . This Conclusion consisteth of two partes ; the former whereof is copiously prooued , in the seuenth Conclusion afore-going . See and note well the 7. Conclusion . The latter I prooue , by many meanes and inuincible reasons . First , because a Promise , ( although it make the thing promised , to be iustly a kind of debt , and so of iustice both required and expected , ) neither doth nor can change the nature of the Worke , or attribute any condignitie or worthinesse to the same . Secondly , because the Promise is freely made , and farre exceedeth the worthinesse of the Worke . . So sayth the popish Fryer John de Combis , Io de Combis in compend . theol . verit . in these very wordes : Deus nes punit citra condignum , remunerat vltra condignum : God punisheth vs lesse then we be worthy , and rewardeth vs farre aboue our desertes . So sayth Abbot Bernard , in these expresse wordes : Bern. ser. 1. in annunciat . B.M.V. Aeternam vitam nullis potes operibus promereri , nisi gratis detur et illa : ( Thou must beleeue ) that thou canst not merite eternall life with any Workes , vnlesse it be freely giuen ( of mercie . ) See the 6. Conclusion , & note it well . See the same Bernard more at large , in the sixt Conclusion . So faith S. Austen , in these most golden words : Aug. Ep. 105. Tom. ● . Nec misericordia impedit veritatem , qua plectitur dignus ; nec veritas misericordiam , qua liberatur indignus . Qua igitur sua merita iactaturus est liberatus , cui si digna suis meritis redderentur , non esset nisi damnatus ? Neither doth Mercie hinder the Trueth , with which he is punished that so deserueth ; neither doth Trueth hinder Mercie , which deliuereth him that is vnworthy of it . How therefore can he boast of his Merites , which is deliuered ; who , if he were dealt withall according to his Merites , should of necessitie be damned ? Thirdly , because our best so supposed Merites , are the free Giftes of God , of his meere Mercie bestowed on vs . So sayth th' Apostle ; What hast thou , 1. Cor. 4. v. 7. which thou hast not receiued ? and if thou haue receiued it , why boastest thou of it , as if thou haddest not receiued it ? Againe , the same Apostle prooueth our holy Father Abraham , to haue been iustified by Grace , not of Works . Rom. 4. v. 2.3.4 If Abraham ( sayth he ) be iustified by Workes , hee hath Glorie , but not with God . For what sayth the Scripture ? Gen. 1 v. 6. Gal. 3.6 . Iac. 2.23 . Abraham beleeued God , and it was reputed to him for righteousnesse . But to him that worketh , wages is not imputed according to Grace , but according to debt . Yet to him that worketh not , but beleeueth on him which iustifieth the wicked , his Fayth is reputed to him for righteousnesse , according to the purpose of the Grace of God . Againe in an other place , the same Apostle hath these wordes : By Grace you are saued through Fayth , and that not of your selues , Ephes. 2. v. 8. for it is the Gift of God ; not of Workes , least any man should boast . Againe thus : Not of the Workes of iustice which we haue done , Tit. 3.5 . but according to his Mercie hath he saued vs . That is it , that S. Austen sayth in these most excellent words : Aug. Ep. 105. Cum Deus coronat merita nostra , nihil aliud coronat quam munera sua : When God crowneth our Merites , he crowneth no other thing then his owne giftes . Againe , in these wordes : Vbi supra . Cui debetur vita aeterna , vera iustitia est ; si autem vera iustitia est , ex●e non est ; desursu●n est descendens a patre luminum , vt haberes eam : Eternall life is true iustice to him , to whom it is due : But if it be true Iustice , it is not of thy selfe ; it is from aboue , descending from the Father of light , that thou might haue the same . Fourthly , because our Sauiour him selfe telleth vs ; That when we haue done all the Good deedes , Luk. 17.10 . which possibly she can doe ; then haue we done nothing in deed , saue onely that which we were of duetie bound to doe . Vpon which wordes , the religious and learned Fryer Ferus giueth this commentarie : Ferus in Mat. lib. 2. cap. 12. p. 232. Iob. 9. Quantacunque N. bona feceris , semper tamen ma●ora , vel saltem plura committis mala , vt verissimè dicere possis te se ruum inutilem . Hoc sanctus ille Iob inter flagella Dei agnoscens , deplorat ; si inquit , iustum me d●xero , os meum condemnabit me : How good so euer workes thou shalt doe , yet thou alwayes committest either greater , or at least mo euils ; so as thou mayest truely say , thou art an vnprofitable seruant . This holy Job lamenteth , in time of his afflictions : If , sayth he , I say I am iust , my mouth shall condemne mee . Againe , the same Fryer Ferus hath these expresse wordes ; Ferus , vbi supra . fol. 231. B. Non planè interijt Adam ille vetus ; vnde fit , vt cum gratia sua Christus ad bona opera extimulat ; ipse Adam , hoc est , peruersa natura , adijcit vel aliquid propriae complacentiae , vel proprij commodi . etc. Quo fit , vt opus ipsum nunquam sit perfectum , quamuis ex misericordia Dei non imput●tur pijs : Old Adam is not yet wholly extinct ; whence it commeth , that as Christ by his Grace prouoketh to Good workes ; so old Adam , that is , corrupt Nature , either addeth some part of proper complacence , or priuate commoditie , & the like . Wherevpon it commeth , that the Worke is neuer perfect , although of Gods Mercie it be not imputed to the godly . The same Fryer Ferus in an other place , hath these expresse wordes ; Ferus , vbi supra , lib. 3. cap. 16. fol. 290. B. Ob id Christus toties passionem suam praedixit , vt penitus cordibus discipulorum infigeret , vnde et ipsorum et nostra falus pendeat ; nempe , in solo merito Christi , non in operibus nostris . Nos . N. etiamsi omnia et faceremus , aut pateremur , ne pro vno quidem illoque minimo peccato satisfaceremus . E Christi igitur merito salus nostra pendet ; huc igitur nunquam non respiciendum : For that end did Christ so often foretell his Passion , that he might deepely ingraffe in the heartes of his Disciples , from whence both theirs and our Saluation commeth ; to weete , from and in the onely Merit of Christ , not in our owne Workes : For wee , although we should do or suffer all thinges ; yet could we not satisfie for any one Sinne , no not for the least of all : Our Saluation therefore dependeth vpon the Merite of Christ ; to which we must euer haue an eye . Againe in an other place , the same learned Fryer hath these words ; Ferus in Mat. lib. 1. cap. 4 in initio . Quod nostra opera minus habent , id supplent opera Christi . Imò sola opera Christi , merita nostra . Omnes . N. iustitiae nostrae , pannus menstruatae , etc. What our workes want , that Christes works doe supply : Yea , onely Christes workes are our Merites : For , all our Workes of righteousnesse , are filthy Cloutes . Fiftly , S. Augustine auoucheth most constantly ; That without Gods mercie , the best liuer on earth shall perish euerlastingly . These are that holy , auncient , and great learned Fathers wordes ; Aug. lib. 9. confess . c. 13. Vae etiam laudabili vitae hominum , si remota misericordia discutias eam : Woe euen to the laudable life of man , if without Mercie thou examine the same . Sixtly , because deuout Bernard sayth ; That the Sinne which maketh a diuision betweene God and vs , Bern. de adu . dom. ser. 6. can not be wholly taken away in this life . Seuenthly , because the graund Papist Aquinas , ( whose Doctrine sundry Popes haue made Authenticall , Aquin. 12. q. 114. ar. 1. ) affirmeth resolutely ; That all the Good which man hath , is of God : and that therefore man can haue no Merite in Gods sight , saue onely according to the presupposall of his holy Ordinaunce . Eightly , because the famous and learned Popish Schooleman Durandus , Durand . in ● . sent. d. 27. q. 2. in med. auoucheth peremptorily ; That condigne Merite properly , can not possibly be in any man . Ninthly , because the Popish Fryer and Byshoppe Angles , euen in that his Booke which he dedicated to the Pope himselfe , Iosep. Angles , in 2. sentent . d. 27. p. 103. deliuereth this position for holsome and sound Doctrine . viz. That mans Merites are altogeather vnworthy of eternall Glorie , if Gods Promise be set apart . Tenthly , because Cardinall Bellarmine ( whose Doctrine to the Papistes , is as Oraculum Apollonis , ) telleth vs without stammering ; That man can not for his best Workes or Merites , challenge any thing of God absolutely ; seeing all the goodnesse he hath , commeth from God : Wherefore he requireth Gods Promise to be added to mans Merite , as Aquinas , Durandus , and Angles , had done before him . In one place , he hath these expresse wordes : Bellarm. tom. 3. col. 1285. At vt bono operi debeatur merces ex iustitia , conuentio vel promissio necessaria est . Non enim tenetur vnus alterius obsequium acceptare , nisi conuentio interuenerit . Deus autem non promisit mercedem vitae aeternae , nisi per Christi gratiam regeneratis et adoptatis : But that reward be due of iustice to good Workes , a couenant or promise is necessarie . For one is not bound to accept the seruice of another ; vnlesse there be a couenant : But God promised not the reward of eternall life , saue onely to the regenerate through the grace of God . In an other place ; he hath these words . Bellarm. tom. 3. col. 13●3 . Sed facilis est responsio . Nam dicitur Deus reddere debita nulli debens , quia nihil vlli debet absolutè , sed solum ex promissione & dono suo . Pari ratione dicimus Deo , reade , quia promisisti ; non dicimus , redde , quia accepisti ; quoniam fundamentum primum debiti diuini , non in opere nostro , sed in eius promissione consistit . But the answere is easie . For God is said to pay debts , though he be debtor to none ; because he oweth nothing to any absolutely , but onely in respect of his promise and free gift . In like manner , wee say to God ; giue because thou hast promised . We say not giue because thou hast receiued . Because the chiefe foundation of Gods debt , doth not consist in our worke , but in his Promise freely made vnto vs . In an other place , he hath these wordes . Bellarm. tom. 3. col. 1300. Primum igitur , opera iustorum , remoto pacto vel promissione , non esse meritoria vitae aeternae ex condigno siue ex iustitia , ita vt non possit Deus sine iniustitia talem negare mercedem , satis probatum est . scriptura siquidem & patres , vbicunque dicunt Deum fidelem esse & iustum in reddendo praemio , semper aut ferè semper mentionem faciunt promissionis . First , it is prooued sufficiently , that the workes of the iust , Gods couenant and promise set apart , are not meritorious of eternall life condignely and iustly , so as God can not deny such reward without iniustice . For the Scripture and the fathers , whensoeuer they say , God is faithfull and iust in rendring reward , do euer or almost euer , make mention of his promise . Thus writeth Cardinal Bellarmine , that famous Iesuited Fryer . Out of whose doctrine I obserue many worthy Lessons , to the confusion of the Pope and all his Popish vassals . First , that Gods promise is so necessarie to attaine reward , that without it no reward can iustly be required . Secondly , that no reward is due to any , but onely to the regenerate . Thirdly , that the reward is not promised for any merit in mans worke , but for Christs sake and merit . Fourthly , that man can require nothing of God absolutely , but onely for his couenant and promise sake . Fiftly , that God is no mans debtour absolutely , but onely by reason of his free gift and promise made to man . Sixtly , that the chiefe foundation of Gods debt , consisteth in Gods free gift and promise made to man . Seuenthly , that the workes of the best liuers doe not merit eternall life iustly and condignely , but onely by reason of Gods couenant and promise . Eightly , that both the Scripture and the Fathers , do either euer or almost euer make mention of gods promise , wheresoeuer they tell vs , that God is faithfull and iust in rewarding mans workes . Much more I could say out of Bellarmine , but this is sufficient to euery indifferent Reader .

The 12. Conclusion .

Condigne merite of Workes was not an Article of popish faith , for more then a thousand , fiue hundred , and fourtie yeares after Christ . And consequently it must needs bee a rotten ragge of the new Religion ; as which was hatched so long after , the old Roman , Catholique & Apostolike religion . The proofe of this Conclusion is at hand ; An. D. 1547. because the late popish Councell of Trent , made it an Article of popish Faith , accursing & condemning to hell , all such as deny or not beleeue the condigne merit of mans works . S. R. p. 224. & p. 231. The Iesuit S. R. in his pretensed answere to the Downfall of Poperie , had no other shift in the world to saue the credite of their Councel , and as it were to hide the nakednesse of that vnchristian and plaine diabolical course ; but to denie the councel to haue decreed condigne merite , to be an Article of Popish faith . For ( saith hee , True merit and condigne merit , is all one . ) the Councell hath no word of condigne merit , but onely of true merit . And after he hath cited the words of the Councell , he addeth these of his owne . Here are good works defined to be true merite of Glory , without determining whether they be condigne merite thereof , or no. Thus saith our Iesuite ; shewing himselfe to be either too too malicious , or else a very noddie . For to merite truely and condignely , is all one . Otherwise , our Iesuite must tell vs , ( which is vnpossible to be done ; ) how one can merite a thing truely , and for all that not worthily and condignely deserue the same . Well , we haue it freely granted , because it can not be denied ; that the Councell of Trent defined true merite , but not condigne merite of workes , to bee an Article of popish faith . And consequently , the Iesuite must volens nolens confesse ; that the Councell defined condigne merit , vnder the name of true merite . For better confirmation whereof I will adde a testimonie , that woundeth the Iesuite at the heart , and is indeed incurable . S. R. pag. 224. Note this Prosopopeia . It is the Iesuites owne sword , which he hath put into my hands to kil him , as one wearie of his life , because Poperie is prooued the new Religion . These are his owne expresse words ; I neither adde , nor take any word , syllable , or iote away , as I desire to be saued . Because as I thinke , ( saith our Iesuit ) onely condigne merite is true merite . O sweete Iesus ? O heauen , O earth ? O all Saints in heauen , and all creatures on earth ? be ye this day iudges , betweene the Iesuites and mee . The Iesuite denieth the Councell to define condigne merite , but graunteth it to define true merite . This done , ( O wonderment of the world , ) the same Iesuite within two leaues next following , ( as a madde man bereeued of his wits and senses ) constantly affirmeth , onely condigne merit to be true merit : but doubtles ; Mark this point well . if onely condigne merit ( marke well my words for Christs sake ) be true merite , as the Iesuite truely writeth against himselfe , his Pope , and Councell ; An Argument vnanswerable . and withall , if the Councell defined true merit , as the Iesuite likewise truely granteth , and my selfe affirme ; it followeth of necessitie , that the same Councell defined condigne merit equiualently , and Poperie to be the new Religion . The truth ( Gods name be blessed for it ) must needes in time preuaile , now ( sir Fryer ) let vs heare your goodly sermon .

B. C.

Bell denieth the Fathers to haue ascribed any Merite to Good workes proceeding from Grace , for any dignitie or worthinesse in the workes them-selues , but onely from Gods Promise , and Merites of his Sonne . This I challenge for a manifest vntrueth , when as plentifull testimonies want not , to prooue , that Workes proceeding of Grace , are Meritorious , not onely for his Promise or Acceptation , but also for the dignitie of the Workes : Yea , the Scriptures are euident in this poynt .

T. B.

I answere ; that I haue soundly confuted in the Conclusions afore-going , much more then the Fryer doth heere , or is euer able to obiect : Neuerthelesse , I am content to answere in particular , to whatsoeuer seemeth to carrie any colour of trueth , though none in very deed .

B. C.

Mat. 20. v. 8. Call the Worke-men , and pay them their hyre ; where Reward is giuen to the Workes : Whereof it followeth , that Workes deserued it .

T. B.

I answere ; First , that the Pope may be ashamed , to haue no better defenders of his Poperie : For , if the trueth were in their side , better reasons would be giuen in defence of the same . Secondly , that all Worke-men do not alwayes deserue their hyre : For many ( as experience teacheth , ) are such idle loyterers and worke so slowly , that their Maisters giue them ouer , not thinking them worth halfe their hyre . Thirdly , that they who came but at the eleuenth houre , and in the end of the day ; receiued as much hyre , as they that came at the ninth , sixt , or third houre : which plainely argueth , that the hyre was not giuen for the worthinesse or condignitie of the Worke . . Fourthly , that they , who doe nothing but which otherwise they are bound to doe , do not worthily deserue hyre for doing of the same . Fiftly , that Johannes Ferus a learned Popish Fryer , in his Commentaries vpon this text , yeeldeth the same sense and meaning : these are his wordes . Ferus in 20. cap. Mat. v. 8 , Docet haec Parabola , primò gratiam esse , non debitum , quicquid a Deo nobis datur . Omnes . N. iustitiae nostrae tanquam pannus menstruatae . Imò , nè ipsae passiones quidem huius temporis sunt condignae ad futuram gloriam . Quodsi aliquando mercedem audis polliceri , scias non ob aliud esse debitum , quam ex promissione diuina . Gratis promisit , gratis reddit . Si igitur Dei gratiam et fauorem conseruare cupis , nullam meritorum tuorum mentionem fac : This Parable teacheth vs , that it is Grace , not Debt , whatsoeuer God giueth vs . For all our righteousnesse , is as filthy Cloutes : Yea , the very afflictions which we endure in this life , are vnworthy of eternall life . If then thou heare Reward sometime promised , know that it is no otherwise debt , saue only for the Promise which God hath made . Freely he promised , and freely he payeth the same . If therefore thou wilt keepe Gods fauour & grace , make no mention of thy Merites . Thus discourseth this learned Fryer , out of whose wordes I obserue these worthy Lessons . First , that our workes deserue nothing condignely at Gods handes . Secondly , that whensoeuer we heare Reward promised , we must then know , that it freely proceedes of Mercie , not of any worthines in our Workes . Thirdly , that God both without our Desertes promiseth , and without our Desertes performeth the same . Fourthly , that we can not continue in Gods fauour , if we doe but make mention of our Merites . But doubtlesse , if the mention of our Merites barely made , be of force to take away Gods fauour from vs ; much more is the relying vpon our Merites , and the challenging of Merite for the same ; able and of force to produce the same effect . Againe in an other place , the same Ferus hath these expresse wordes . Ferus in cap. 9. Mat. v. 4. Esa. 43. Non attendebant quod per Prophetam dicitur ; Ego deleo peccata tua propter me ; propter me , inquit , non propter merita tua . Solus Christus remittit peccata , et quidem gratis ; nihil ad hoc faciunt merita nostra . Non quod intermittenda sunt opera , sed soli Deo gloria danda , iuxta illud ; si seceritis omnia quae praecepta sunt vobis , dicite ▪ serui inutiles sumus : They regarded not what the Prophet sayth ; Luc. 17. v. 10. Psal. 113. I put away thy sinnes , for mine owne sake : Hee sayth , for mine owne sake , not for thy Merites . One and sole Christ doth forgiue sinnes , and that freely : our Merites helpe nothing thereunto . Yet Good workes may not be omitted ; but the glory must be giuen to God alone , according to that saying : If ye shall doe all that is commaunded you , yet say ; Wee are vnprofitable seruantes .

B. C.

Likewise , our Sauiour sayth ; Come yee blessed of my Father , possesse you the kingdome prepared for you , from the foundation of the world : For , I was an hungred , and you gaue mee to eate . Mat. 25. v. 34. Where our Sauiour signifieth , that Heauen was giuen to Good workes : for in more vsuall significant wordes it can not be spoken , that Heauen is giuen as a Reward to the workes of mercie .

T. B.

I answere ; first , that the word ( For ) is not heere taken causaliter , Non causaliter , sed consequutiuè . but consequatiuè , to speake as the Schoole-doctors doe ; that is to say , it doth not connotate the cause , but the euent : so as the sense is not , that they did merite Heauen for giuing Meate to Christ ; but that by doing such charitable Workes , ( which are the effectes of a true iustifying Fayth , ) they shewed them selues to be the Children of God , and the heyres of his Kingdome . And this sense is clearely deduced out of the very text it selfe . For , seeing the kingdome of Heauen ( as Christ heere auoucheth ) was prepared for them before the foundation of the world ; and consequently , before they were borne , and so before they could doe any Good workes ; it followeth of necessitie , that their Workes could not merit Heauen ; but onely intimate to the world , that the inheritaunce of Heauen was due vnto them , as to the children of God the heyres of the same . For ( as the Apostle sayth , ) If we be Sonnes , then are we also Heyres ; Rom. 8. v , 17. Heyres of God , and ioynt-Heyres with Christ . Yea , ( as the same Apostle saith in an other place , Ephes. 1. v. 4. ) As he chose vs in him before the foundation of the World , that we should be holy , & immaculate in his sight through loue . Againe , in an other place , thus teacheth vs our Sauiour himselfe , Ioh. 15. v. 16 . Non vos me elegistis , sed ego e●egi vos , et positi vos , vt ●atis , et fructum afferatis . You haue not chosen me , but I haue chosen you ; I haue put you that yee may goe and bring foorth fruit . In another place , the Apostle hath these wordes : Whom he did predestinate , them also he called ; Rom. 8. v. 30. & whom he called them also he iustified ; & whom he iustified them also he glorified ▪ Johannes Ferus , that learned popish Fryer writeth in this manner . Ferus in Iohan 15. cap. fol. 384 B. Ego ( inquit ) elegi vos ; potest autem verbum hoc intelligi , vel de electione ad Apostolatum , vel de electione aeterna ad salutem . Vtrobique N. gratia est , non meritum , & vtrumque per Christum fit . In ipso siquidem et per ipsum el●git nos Deus , ante mun●i constitutionem . Sequitur ; Ego ( inquit ) qui Deus sum , ●c propterea nullius in●igens ; ego qui punire et damnare popoteram , non simpliciter assumpsi , sed elegi vos , multis alijs neglectis , ex massa corruptionis . Sequitur ; docet igitur Christus hoc verbo , quod ipse sit author nostrae salutis . Deinde , quod gratia est quicquid habemus , siue sint dona illa iustificantia , Fides , Spes , Charitas , Spiritus sanctus &c. Siue externa illa dona , quae alio nomine dicuntur gratiae gratis datae . I ( saith hee ) haue chosen you . This Text may bee vnderstood , either of Election to the Apostleship , or of eternall Election to Saluation . For in both there is grace ▪ but no merit ; and both are wrought by Christ : for , in him and through him did God chose vs , euen before the world was made . I ( saith he ) who am God , and therefore stand in need of nothing , I who can punish and condemne , haue not simply taken you ; but reiecting many others ▪ haue chosen you out of the masse of corruption . Christ therefore doth by these words teach vs , that hee is the authour of our saluation . Then , that whatsoeuer we haue , the same is grace ; whether they be those iustifying gifts , faith , hope , charity , the holy Spirit , & the like ; or other externall gifts which by another name are called graces freely giuen That which our Sauiour sayth of Marie Magdalene , that many sinnes were forgiuen her , Luke 7.47 . because shee loued much ; doth serue well to illustrate that ▪ which is here obiected of the kingdome of heauen . For Christes Argument is not drawne from the cause but from the effect ; as if Christ had sayd , we may know by her great loue , that great gifts are bestowed on her , that many sinnes are forgiuen her : for , that not remission of her sinnes proceeded from her loue , but her loue from the forgiuenesse of her sinnes ; the similitude of the debtors doth plainly insinuate the same vnto vs . Luke 7 41. Christ told Peter of two debters , whereof the one owed fiue hundred pence , the other fiftie ; and that when they had not wherewith to pay , the creditour forgaue them both : he therefore demaunded of Peter , whether of the debtours loued the creditour more ? Peter answered , that he to whom more was forgiuen : Christ approoued Peters answere , and concluded thereupon ; Marke this discourse well . that seeing Marie Magdalene loued more , he might know that shee had more forgiuen her Because saith Christ , to whom little is forgiuen , the same loueth little : neither is it possible , to draw any other meaning out of Christs wordes ; The reason is euident , because Christ saith plainely ; that the debts were freely forgiuen the debters , who were not able to pay the debts . For otherwise , Maries forgiuenesse could haue no coherence , with the similitude of the debters . Out of this discourse , these points are euidently deduced . First , that wee are the sonnes of God , Ephes. 2. v. 4. not by nature , ( for so wee are his enemies , and the children of wrath but by grace and adoption in Iesus Christ . Secondly , that God chose vs to be his children , before wee were borne . Thirdly , that he chose vs , not because wee were holy but that we might bee holy and immaculate in his sight . Fourthly , that he predestinated vs to be his children by adoption ; not for any good workes which we either had done , or could doe , but for his owne good pleasure to the glorie of his grace : for , as to doe any workes at all before we be borne , Psal. 51 v. 7. Ephes. 2. v. 4. is altogether impossible ; so to doe good workes when we are borne , ( seeing we are conceiued in sinne , borne in sinne , and by nature the children of warth , ) is impossible in like manner . Fiftly , that all our good Workes , are the effects and fruites of our predestination . For if it be true , as it is most true , ( els the Apostle were a lyer , ) that we were elected to be holy and to doe good Workes ; it is also true , Ephes. 2. v. 3. 5. Esa. 50.2 . Psal. 51.5 . ( it can neuer be denyed , ) that holy life and good Workes , are the effects of our Election and Predestination in Christ Iesus . For this cause ( saith the Apostle that Predestination proceedes freely of Gods eternall purpose ; Rom. 8. v. 30. Ephes. 1. v. 5. Iustification , of Predestination ; and Glorification , of Iustification : For first , he choseth vs in Christ ; then he iustifieth vs in Christ ; thirdly and lastly , he glorifieth vs for his owne Names sake .

B. C.

And beside in the same place , Damnation is giuen to had Workes . Matt. 25. v. 34. Get ye away from me ye cursed ( saith Christ , ) into euerlasting fire , which was prepared for the deuill and his angels . For I was an hungry , and you gaue mee not to eate . Seeing then the Scripture declareth plainely , that bad workes deserue damnation , and hee the cause thereof ; as plainly doth it also signifie , that good Workes merit heauen , and be the cause thereof .

T. B.

I answer , that there is great disparitie between saluation & damnation ; & therefore that good works can not merit saluation , though euil works be enough for damnation . The reason hereof is euident , both in Phylosophy and Diuinitie ; because as S. Dionysius Areopagita sayth , ( and the popish angelicall doctour Aquinas approueth the same , ) Areopag . 2. de diuinis nomin. cap. 4. p. 267. Aquin. 12. q. 18. a●t. 4. Bonum ex integra causa existet , malum ex quolibet defectu , Good is of an intire and whole cause , but euill comes of euery defect . Yea , that more is required to good then to euill , dayly experience teacheth vs ; for one may soone doe that hurt to his neighbour , which can not without great cost and long time bee cured againe : For euery childe can tell our Iesuite , that one stroake is able to kill a man ; but twentie potions , and twentie chirurgicall actions , can not restore him to life againe : So one leape is enough , to cast one into the bottome of a pitte or deepe gulfe ; but twentie hops , skippes , or leapes , will not bring him vp againe . This Saint Austen well obserued , Aug. tract. 72. in Ioh. t●m 9. p. 262. when hee left in Writing to all posteritie ; That it is a greater thing to iustifie the Wicked man then to make Heauen and Earth . Free-will of it selfe , is able to doe euill in the highest degree ; but of it selfe it hath no power at all , either to doe well , or to will well : For , it is God that worketh in you , ( saith the Apostle , ) both the will & the deed , euen of his good pleasure . Philip , 2. v. 1● . Againe , in an other place thus : To will is present with me ; but I find no meanes to performe that which is good . Rom. 7.18 . Againe , in an other place thus : No man can say that Iesus is the Lord , but by the holy Ghost . Againe , 1. Cor. 2. v. 3. in an other place thus ; we are not sufficient of our selues , 2. Cor. 3. v. 5. to thinke any thing as of our selues ; but our sufficiencie is of God . All which , and much more , our sweete Sauiour compriseth in these few , pethy , and most golden wordes : For , without me yee can doe nothing . Ioh. 15. v. 5. Much more I could say to the same effect : but I refraine for two respectes . First , because I haue regard to breuitie . Secondly , for that this matter is disputed at large , and soundly prooued in the Conclusions afore-going ; especially , in the first , sixt , and seuenth .

B. C.

Wee find also in Scripture , that men are sayd worthy of Reward ; That you may be counted worthy of the kingdome of God , for which also ye suffer . 2. Thes. 1. v. 5.

T. B.

I answere ; that it is one thing , to be counted or reputed worthy ; an other thing , to be worthy in very deed . For , God chose vs before the world was made in his sonne Iesus ; Ephes. 1.4 . Ephos. 2.3 . not because we were worthy ( as is alreadie prooued , ) but that we might be reputed worthy , for the merites of our Lord Iesus . 2. Cor. 5. v. 19. For God ( sayth th' Apostle ) was in Christ , and reconciled the world to himselfe , not imputing their sinnes vnto them . And this is confirmed in the wordes following ; which are these : 2. Cor. 5. v. 21. For hee hath made him to be sinne for vs , who knew no sinne , that we might be made the righteousnes of God in him . But more hereof , in mine answere to the Iesuites next Obiection : which I wish the Reader to ioyne with this , and to ponder them both seriously .

B. C.

Apoc. 3.4 . They shall walke with mee in whites , because they are worthy .

T. B.

I answere , that they are worthy in deede ; yet not for any proper worthinesse in themselues , but for the worthinesse of Christ Iesus ; which sense and meaning I haue already prooued , and S Iohn himselfe in another place , yeeldeth the selfe same interpretation , in these wordes ; These are they that came from great tribulation , Apoc. 7. v. ●4 . & haue washed their robes , & made them white in the blood of the Lambe . Loe as before hee called them worthy , so now he termeth them white ; as hauing no spot or blemish in them , but as white , pure , and free from all sinne : but doubtlesse they were not free from sinne , and pure or white in themselues ; Iac. 3.2 . 2. Cor. 5. ( seeing S. Iames teacheth vs , that the best of all , sinne many wayes ) but they were white and pure in Christ Iesus , whose blood and condigne merites were imputed to them , as if they had beene their owne : for as our sinnes were truely and indeede imputed to Christ ; so is his righteousnes and his merites , truely and in deede imputed to vs : which the Prophet well considered , Psal. 32.1 . Rom. 4.8 . Philip. 3.9 . Rom. 4.3 . & 23.24 , 25. when he said ; Blessed is the man to whom God shall not impute sinne . Which the Apostle well considered , when he told vs , that Abrahams Faith was imputed to him for righteousnesse ; and that the same was not written onely for him , but for vs also that beleeue in Christ ; who dyed for vs , and rose againe for our iustification : August . libr. 9. confess . cap. 13. Which Saint Augustine well considered , when he pronounced woe to the best liuer vpon earth , if Gods mercie were set apart : all which S. Pau● knitteth vp , in these pithy and golden wordes . Christum pro nobis peccatum fecit Deus , eui reconciliandi sumus ; hoc est , sacrificium pro peccatis , per quod reconciliari valeremus , ipse ergo peccatum , vt nos iustitia ; nec nostra , sed Dei ; nec in nobis , sed in ipso ; sicut ipse peccatum non suum ; Aust. in Euchrist . cap. 41. tom. 3. p. 118. sed nostrum , nec in se , sed in nobis constitutum ; similitudine carnis peccati , in qua crucifixus est , demonstrauit . God made Christ sinne for vs , to whom we are to be reconciled ; that is , a Sacrifice for sinnes , by which wee might be reconciled . He therefore was made sinne , that we might be made iustice ; not our iustice , but Gods iustice , neither in vs but in him : as he declared sinne not be his , but ours ; not placed in him , but in vs , by the semblance of sinfull flesh , in which he was crucified . Heere I admonish the Reader , to remember well these words of S. Augustine , Jpse ergo pec●atum , vt nos iustitia , &c , He was made sinne , that we might be made iustice ; not our iustice , but Gods iustice : neither in vs but in him . To remember well ( I say ) these wordes , because they are of great consequence ; for they prooue euidently , that our formall iustice is not inherent in our selues , but in God . Which testimonie of S. Austen , a Father so auncient , so graue , so holy , so learned , so renowmed , both in the Romish Church , and throughout the Christian world , can not but perforce , it must confound the Papists and strike them starke dead : for it conuinceth mans inherent iustice to be imperfect and the popish supposed condigne merit of Workes , to be plaine hypocriticall . Iustitia nostra formalis est duplex , subiectiua , et relatiua : haec perfecta , illa imperfecta . I wish the Reader likewise to remember well , that mans formall iustice is of two sorts ; subiectiue , & relatiue . This distinction may not be forgotten : Our formall iustice subiectiue , is imperfect ; our relatiue , most perfect . Our subiectiue and imperfect , is inherent in our selues ; our relatiue and perfect is in Christ Iesus , not in our selues . This distinction though subtile , yet most excellent and necessarie , is clearely deduced out of S. Austens words ; not formally , I graunt , but virtually I constantly affirme ; it serueth to many vses , and therefore ought it to bee well remembred . Yea , it is Jmplici●è and virtually comprised in the Doctrine of Saint ●aul , in very many places of his Epistles . First , he telleth vs that he who knew no sinne , was made sinne for vs ; 2. Cor. 5. v. 21. that we might be the righteousnesse of God in him . Secondly , he plainely anoucheth ; that as by the disobedience of Adam , many became sinners ; Rom. 5.19 . so by the obedience of Christ , many shal be made righteous . Thirdly , he constantly affirmeth ; that Gods children haue not their owne righteousnesse , but the righteousnesse of God through Fayth in Christ Iesus . Philip 3. v. 9. Fourthly , Rom. 10.3 . that such as sought to stablish their owne righteousnesse , could not attaine the righteousnesse of God . Fiftly , he boldly proclaimeth , that Christ is made to vs Wisedome , 1. Cor. 1.30 . Iustice , Sanctification , and Redemption . In all which places , ( if due application be made thereof to the subiect now in hand , ) the distinction deducted out of S. Austen will easily appeare . For larger discourse whereof , See the Antepast , in the last Chapter . I referre the Reader to my Booke , intituled , The Iesuites Antepast .

B. C.

S. Hierom not inferiour to Bell , in Latin , Greeke , or Hebrew , translateth thus : That wee may fight against Gabaa , Beniamin , and render vnto it for the workes it deserueth . Iudic. 20. v. 10. And yet the formall word ( Deserueth , ) is neither in the Greeke or Hebrew , but thus : According to all the foolishnesse , which they haue done in Israel .

T. B.

I answere , that S. Hierome respected the true sense and meaning , rather then the formall wordes . Neither skilleth it , that the word ( Deserueth ) is not formally expressed , seeing it is virtually implyed . I haue alreadie prooued , that more is required to Good , then to Euill . In euill factes , condigne desert is neuer wanting ; as which hath it perfection , of euery defect whatsoeuer . But in supernaturall and diuine effectes or actes , it is farre otherwise . If the wicked should not condignely demerite Hell , God were vniust in condemning them therevnto . Yet if he should deny Heauen to the best liuer on earth , ( as Bernard truly writeth , and is already prooued ; ) he should thereby doe no wrong to any : For , to punish one more then he deserueth , is crueltie ; but to reward one aboue his desertes , is mercie . This our Sauiour himselfe did plainely demonstrate , Mat. 20. v. 8.9.12.13.14.15 . in the Parable of the Workemen sent into his Vineyard . Friend , ( sayth Christ ) I doe thee no wrong ; didest not thou agree with me , for a Pennie ? take thine owne , and goe thy way : Is it not lawfull for mee , to doe as I will with mine owne ? Is thine eye euill , because I am good ? I will giue to this last , as much as to thee .

B. C.

S. Austen sayth , August epist. 105. ad Sixth . As Death is rendered to the Merite of sinne , as a stipend ; so Eternall life to the Merite of iustice , is rendered as a stipend .

T. B.

I answere ; that our Jesuite is a shamelesse , impudent , and deceitfull dealer : he both wrongeth S. Augustine , and more then a litle abuseth his reader . He clippeth S. Austens wordes that goe afore , and cutteth away his wordes that follow ; and that done , he triumpheth before his Reader , as if the victorie were his owne : But , when I shall haue truly related S. Austens words , as well precedent , as subsequent ; the Fryer may returne to the Pope with a broken head and bloody face , and truely tell his Holynesse , that Poperie is ouerthrowne . In one place , S. Austen hath these wordes . August . epist. 105. pag. 530. Misericordia et veritas obuiauerunt sibi ; vt nec misericordia impediat veritatem , qua plectitur dignus ; nec veritas misericordiam , qua liberatur indignus . Quae igitur sua merita iactaturus est liberatus , cui si digna suis meritis redderentur , non esset nisi damnatus ? Sequitur : Vbi super , pag. 535. Quod est ergo meritum hominis ante gratiam , quo merito percipiat gratiam , cum omne bonum meritum nostrum non in nobis faciat nisi gratia ; et cum Deus coronat merita nostra , nihil aliud coronat quam munera sua ? Sicut . N. ab initio fidei misericordiam consequuti sumus , non quia fideles eramus , sed vt essemus ; sic in fine quod erit in vita aeterna coronabit nos , sicut scriptum est , in miseratione et misericordia . Non itaque frustra Deo cantatur ; et mifericordia eius praeueniet me ; et misericordiae eius subsequetur me . Vnde et ipsa vita aeterna quae vtique in fine sine fine habebitur , et ideo meritis pracedentibus redditur : tamen quia eadem merita quibus redditur , non a nobis parata sunt per nostram sufficientiam , sed in nobis facta per gratiam , etiam ipsa gratia nuncupatur , non ob aliud nisi quia gratis datur ; nec ideo quia meritis non datur , sed quia data sunt et ipsa merita quibus datur . Mercie and Veritie haue met togeather ; so as neither Mercie hindreth Veritie , in which he is punished that is worthy ; neither Veritie is hinderance to Mercie , which deliuereth the vnworthy . What Merites therefore hath hee to boast of in his deliuerie , who could not but be damned , if he had as his merites do deserue ? What merite therefore hath man before Grace , with which he may receiue Grace , seeing all the good Merites we haue , doe onely proceed of Grace : and seeing God when he crowneth our Merites , crowneth nothing else but his owne giftes ? Like as from the beginning of Fayth , we attayned Mercie , not because we were faythfull , but that we might be faythfull : euen so in the end , that is , in eternall life , he will crowne vs , in mercie and compassion . The Prophet therefore sayth not to God in vaine : His Mercie shall both goe before , and also follow mee . Wherevpon eternall life , which in the end , shal be possessed without end , Note well the sixt Conclusion , concerning Merite . is rendred to precedent Merites ; howbeit , because the same Merites to which it is giuen , proceede not from any sufficiencie in our selues , but are wrought in vs by Grace , it is called Grace for no other end , but for that it is freely giuen ; not for that it is not giuen to Merites , but because the Merites them selues are giuen to which it is giuen . All these golden sentences goe before that , which our Fryer Jesuite citeth for his best ground . Out of which learned Discourse , I obserue these most worthy Lessons . First that all men are sinners , and stand in great need of mercie . Secondly , that the best liuer on earth should be damned eternally , if hee found not more fauour then his best merits doe deserue . Thirdly , that all our goodnesse and best merites proceed of meere grace . Fourthly , that when God rewardeth our merites , then doth he reward nothing els but his owne gifts . Fiftly , that as in the beginning ▪ in mercie we attained faith ; so also in the end , in mercie we shall possesse eternall glory . Sixtly , that albeit eternall life be rendred to our merites , yet doth it proceed wholly of Grace ; seeing our merites to which it is rendered are freely giuen vs , and issue onely out of mercie and meere grace . Now let vs see what followeth the words , which our Fryer bringeth out of S. Austen : in an other place he hath these words : Aug. vbi super ▪ pag. 536. Et haec , ne praeter mediatorem aliqua a●ia via quaereretur , adiecet ; in Christo Iesu Domino nostro : tanquam dicero ▪ aud●to , quod stipendium peccati sit mors , quid ●e desponis e●tollere , & contrariam mort● vitam aeternam tanquam debitum stipendium flagitare ? cui debetur vita aeterna , vera iustitia est . Si antem vera iustitia est , ex te non est ; desursum est descendens a patre luminum , vt haberes eam : si tamen habes eam , profecto accepisti : 1. Cor. 4.7 . quid N. habes , quod non accepisti ? quapropter ô homo , si accepturus es vitam aetornam , iustit●ae quidem stipendium est ; sed tibi grati est , cui grat●● est ipsa iusti●●ae , tibi N. tanqu●m debita redderetur ; si ex t● tibi esset iusti●●● , cui debetur ▪ Nunc ergo de plenitudine eius accepimus , non solum gratiam , qui nunc iustè in laboribus v●que in finem vinimus ▪ sed etiam gratiam pro hac grati● , vt in requie postea sine fine vinamus . And least Eternall life should bee sought for by some other way , then by the Mediatour : he added , in Christ Iesu our Lord : as if hee should say ; hearing that death is the stipend of sinne . Why doest thou extoll thy selfe and desirest as a due stipend , Eternal life , which is contrary vnto death ? Eternall life is true iustice to him , to whom it is due . But if it be true iustice , it is not of thy selfe , it descendeth from aboue from the Father of Light , that thou mayest haue it : yet if thou hast ●t , thou hast vndoubtedly receiued it ; For what hast thou , which thou hast not receiued ? Wherefore , O man , if thou shalt receiue eternall life , it is the stipend of iustice , but to thee it is Grace , Marke well these words , and the victory is our owne . to whom iustice it selfe is Grace : for it should be giuen to thee , as due vnto thee , if thou haddest of thy selfe that iustice to which it is due . Now therefore wee haue receiued of his fulnesse , not Grace onely , with which we now liue iustly in trauell vnto the end ; but Grace also for this grace , that wee may afterward liue in rest world without ende . In an other place , Saint Austen hath these expresse and golden Wordes . Aug. vbi . super pag. 538. Humana quippe superbi● tanquam praesumens de viribus liberi arbitrij excusatam se putat , quando ignorantiae , non voluntatis , videtur esse quod peccat . Secundum hanc excusationem , inexcusabiles dicet Scriptura diuina quoscunque sciences peccare conuincit ; Rom. 2.12 . Caus. 1. q. 4. cap. ecclesia . et cap. sequen● ( turbatur ▪ ) Et dist. 38. cap. ignorantia . Dei tamen iustum iudicium , nec illis parcit , qui non audierunt : quicunque . N. sine lege peccauerunt , sine lege peribunt . Et quamuis se ipsi excusare videantur , non admittit hanc excusationem qui scit se fecisse hominem rectum , eique obedientiae dedisse praeceptum , nec nisi eius quo malè vsus est , libero voluntatis arbitrio , etiam quod transiret in posteros , manasse peccatum . Neque . N. damnantur , qui non peccauerunt , quandoquidem illud ex vno in omnes pertransijt , in quo an●e propria in singulis quibusque peccata omnes communiter peccauerunt . Ac per hoc inexcusabilis est omnis peccator , vel reatu originis , vel additamento etiam propria voluntatis , siue qui nouit , siue qui ignorat , siue qui iudicat , siue qui non iudicat : quia et ipsa ignorantia , in eis qui intelligere noluerunt , sine dubitatione peccatum est ; in eis autem qui non potuerunt , poena peccati : Ergo in vtrisque non est iusta excusatio , sed iusta damnatio . For the pride of man presuming of the force of Free Will , doth thinke himselfe excused ; when that wherein he sinneth , seemeth to proceed of ignorance rather then of Will . According to this excuse , holy Writ pronounceth all those inexcusable that sinne willingly . Howbeit , the iust iudgement of God spareth not those , which neuer heard the truth : For , whosoeuer haue sinned without Law , shall perish without Law . And although they seeme to excuse themselues , yet he admitteth not this excuse , who knoweth that he made man right , and commaunded him to be obedient ; as also that that sinne which infected all posterities , came no otherwise but by his Free Will , who vsed it amisse : for they are not damned that sinned not ; seeing that sinne passed from one to all , in which , all commonly haue sinned , before they had euery one seuerally any proper sinnes of their owne , and hence commeth it , that euery sinner is without excuse , either through originall guilt , or els by the act of his owne proper Will added thereunto ; Whether he hath knowen , or is ignorant ; Whether it be he that iudgeth , or hee that iudgeth not ; because in those that would not vnderstand , ignorance is sinne without all peraduenture : but in those that could not , it is the punishment of sinne , therefore in them both there is iust damnation , but no iust excusation . Againe , the same S. Augustine in an other place , hath these expresse wordes . August . in epist. 106. pag. 550. vbi super pag. 552. 1. Cor. 2.12 . Qui vero suis meritis praemia tanquam debita expectant , nec ipsa merita Dei gratiae tribuunt , sed viribus propriae voluntatis : sequitur , nos inquit , non spiritum huius mundi accepimus , sed Spiritum qui ex Deo est , vt sciamus quae a Deo donata sunt nobis , ac per hoc et ipsum hominis meritum Donum est gratuitum , nec a Patre luminum , a quo descendit omne datum optimum , boni aliquid accipere quisquam meretur , nisi accipiendo quod non meretur . They that expect rewards , as due to their merites ; doe not ascribe their merites to the grace of God , but to the strength of their owne will . We ( saith the Apostle ) haue not receiued the spirit of this world , but the Spirit which is of God , that we may know what God hath giuen vs ; and so , that the merite of man is the Free gift of God : neither can any man receiue any good from the Father of Light , ( from whom descendeth euery good gift , ) by way of merit ; vnlesse hee first receiue that , which he doth not merite . Thus discourseth S. Augustine : Vide super Concl. 6. et nota valde . out of whose Wordes , I obserue these memorable Doctrines . First , that whosoeuer expecteth reward as due to his merites , doe greatly derogate from the grace of God . Secondly , that mans merite ( vnproperly so called , ) is the Free gift of God . Thirdly , that no man can merite any reward at all ; vnlesse hee first receiue that freely of meere mercie , which he can no way merit . To which I adde for further explication sake , S. Austen vtterly d●nyeth condigne merit , though he admit merit vnproperly so called . that S. Augustine speaketh of merit vnproperly , ( as Abbot Bernard and other Fathers doe , ) in that sense and meaning , which is plainely insinuated and clearely prooued in the sixt Conclusion , in which sense my selfe willingly grant , that euery good Worke is meritorious : but withal I constantly affirme ; that the best good Worke of the most Holy man on earth , neither is , nor can bee properly and condignely meritorious of Eternall glory . This is soundly and clearely prooued , in the seuenth Conclusion of this present Chapter . I prooue the same in like manner , out of S. Augustines expresse Words afore going . For first hee calleth it arrogant pride , to challenge Eternall life as due to the merites of any man . Secondly , he flatly denyeth the best Liuer on earth to haue that iustice , to which Eternall life is due . Thirdly , hee plainely auoucheth , that they derogate more then a little from Gods grace , who do but expect reward as due vnto their merits . Fourthly , that all the merite of man , is Gods meere and Free gift . Fiftly , that when God rewardeth mans merits , then doth he onely reward his owne free gifts ; and consequently , that when S. Austen speaketh of mans merite , he euer vnderstandeth merite vnproperly so called , as also Abbot Bernard , and other Fathers doe : Conclusiones praecedentes praesertim sept. hoc planò demonstrant . yea , Gregorius Ariminensis , Thomas Waldensis , Paulus Burgensis , Eckius Do●●inicus , Soto , Thomas Aquinas , Durandus , and Iosephus Angles ; doe all with one vniforme assent , speake of merit in the same sense and meaning with S. Austen , and other holy Fathers . Marke well the seuenth Conclusion with the rest , and this trueth will soone appeare .

B. C.

In this Paragraph hee citeth Iosephus Angles , who saith , That good Workes proceeding of grace without the promise of God , are wholy vnworthy of Eternall life . Thus he alleageth , as though it were mo●●●all doctrine to us : whereas , if himselfe were this day at Rome , and cleare in all other things , neuer would he be called in question about that point .

T. B.

I answere , First , that if my selfe were this day at Rome , ( as our Fryer seemeth heere to desire and wish ; ) it is very probable , or rather most certaine & sure , that the Pope & his Jesuites with their accursed Iesuited crew , would deale with me , as the Philistims did with Sampson , Iudg. 16. v. 21.25 . if happily they would afford me so much fauour . Secondly , that our Iesuite giueth himselfe a mortall wound , in that he approueth that Doctrine , which Iosephus Angles hath published to the veiw of the world . For , whatsoeuer is wholy & altogether vnworthy , that doubtlesse can be no way worthy . The case is cleare , but let vs heare and seriously ponder Angles , his owne wordes : Ios. Angles in 2. sent. page . 103. Eodem itiam modo considerantes omnes alij Doctores sancti , naturalem solummodo bonorum operum valorem , et illum a valore et iusta vlta ●●erna ●stimatione longissime distare perpendente● , prudent●r dixerunt , opera nostra non esse meritoria aut digna vita aeterna . Ex legetamen , siue conuentione , siue promissione facta nobiscum , opera ●ona hominis 〈…〉 gra●ia Deo siunt aeternae vita digna , e● illi aequalia ; quae , seclusa illa De● prom●ssione , qua p●ss●m in sa●●is literis reperitur fuissent tanto praem●● prorsus indigna . All other holy Doctors also , considering after the same manner the naturall value onely of good Workes , and perceiuing that it is exceeding farre distant from the value and iust estimation of eternall life , said wisely , that our works are not meritorious nor worthy of eternall life : yet for the couenant and promise made vnto vs , the good works of man with the helpe of Gods grace , are worthy of Eternall life , and equall with it , which for all that , the promise of God which is very frequent in the Scripture , set aside , were altogether vnworthy of so great Reward . Thus disputeth our popish Bishop , our holy Fryer , euen to the Pope himselfe , sitting in his pontificall Chaire . Who , though hee bestirre himselfe more then a little ▪ to establish the condigne merite of mans Works ; yet doth he in his owne kind of dispute , vtterly confute and confound himselfe . For first , he granteth , that not onely Saint Chrisostome , but all the rest of the holy Fathers with him , affirme constantly & vniformely with one voyce & assent ; that good Works neither are meritorious properly , nor worthy of Eternal life ▪ Secondly , that the best Works considered in their owne nature and kinde , are vnworthy of Eternall life . Thirdly , that good Workes proceeding of Grace and ioyned with the promise of God , are worthy of Eternall life . Fourthly , and lastly , that if Gods promise and free acceptation be set apart , the best Workes of all , are altogether vnworthy of Eternall glorie . Which Doctrine doubtlesse , I most willingly embrace : And consequently , though the Papists neuer cease to impeach , accuse , slaunder , and condemne vs in this behalfe , ye● doe we defend nothing herein , ( as i● euident to the indifferent Reader , ) but euen that , which their owne best Doctours in their printed Bookes doe teach vs . Yea , in those very Bookes ; which are dedicated to the Pope himselfe . The conceits which Byshop Fryer Joseph hath coyned , to make good his fondly imagined condigne merite of Workes , are very childish and too too friuolous . For first , where he sayth , the Fathers speake of Good workes , onely in respect of their naturall value ; as he tearmeth it . I answere , that that silly Glosse is onely inuented by himselfe & his complices : so to saue the life of their rotten and beggerly Poperie , if any way it might serue their turne : For no such thing can be found , in any of their Bookes . S. Augustine ( as we haue euen now seene , ) doth plainely , condemne their foolish exposition . Nay our Fryer Byshoppe vnawares confuteth himselfe ( of such force is the trueth , ) while he very honestly graunteth ; That Good workes done in Grace , are vtterly vnworthy of Heauen , Marke well this doctrine . if Gods Promise be set apart . Where I wish the Reader to obserue seriously with mee this word ( prorsus , wholly , vtterly , and all togeather ; ) which is in deed his owne , and most emphaticall against himselfe . For doubtlesse , whatsoeuer is wholly vnworthy , the same can neuer be condignely worthy . No man in his right wittes , will euer deny this most manifest trueth . But say on sir Fryer ; let vs heare some more of this pleasant melodie .

B. C.

Bell hauing produced Iosephus , to shew that Workes proceeding from Grace , are not Meritorious of eternall life without the Promise of God , but wholly vnworthy , inferreth thus . Then doubtlesse the best Workes of all , can no way be Meritorious : which is a false Conclusion , gathered out of the premisses . For it should haue bin thus ; Then doubtlesse the best Workes of all , can no way be Meritorious , without the Promise of God . Why did he perfidiously curtall away these wordes , and make Iosephus absolutely to conclude against the Merites of works , Obserue well mine answere when as in that very place , hee teacheth the Merites of workes proceeding of Grace togeather with the Promise of God .

T. B.

I answere ; first , that our Iesuite poureth out lyes euery where in such large measure , that I am very loth to be teadious to the Reader with the recitall thereof . Pude● N. me pigetque , bonas horas nugis conterere . O impudent Fryer ! doe I curtall Josephus his wordes ? It is thy propertie , ( O shamelesse Jesuite ! it is not mine , to cut or take away any one word or syllable from mine Author . These are my expresse wordes in my Tryall , Out vpon lying Iesuites . so God mee helpe . True it is thirdly , that the religious Fryer and popish Byshop Iosephus Angles , telleth the Pope roundly ; that it is the constant and vniforme fayth of all the holy Doctors , that the best and holiest mans Workes vpon earth , neither are , nor possibly can be meritorious or worthy of eternall life ; if Gods holy and free Promise be set aside . Without the which , ( sayth Angles in the name of all the rest , ) the best Workes of all , are altogeather vnworthy of so great reward : His expresse wordes are these ; ( prorsus ind●gna , wholly vnworthy . ) Where I wish the Reader to obserue seriously with me , this word ( prorsus , which signifieth wholly : ) for if our best Workes be wholly vnworthy of the Reward or Glory , ( as Iosephus Angles in the name of all the holy Fathers and Doctors , telleth the Pope both grauely and constantly ; ) then doubtlesse the best Workes of all , are no way worthy , saue onely by , with , and in respect of Gods Promise freely made vnto vs . Marke well this discourse . Marke well ( gentle Reader ) for Christes sake , and for the saluation of thine owne soule : For either Poperie is hereby prooued the New religion , or doubtlesse my wittes are not at home . Josephus Angles affirmeth disstantly , and the Popes Holinesse hath approoued the same ; that Good workes without the Promise of God , are wholly vnworthy of eternall life . Ergo , say I , ( and my life I gage for the tryall thereof , ) Good workes without Gods Promise , are no way worthy of the same : For , without all peraduenture , that which is wholly and altogeather vnworthy , without the Promise of God , can no way be worthy , but by and with the Promise of God . The Fryer sayth not , that Good workes are some way , and in some sort vnworthy ; but prorsus , wholly , The Fryer is at a non plus . altogeather , and in euery respect . If they were any way worthy , without Gods Promise ; then doubtlesse could they not be wholly and prorsus vnworthy , without the same . It is a thing vnpossible , none but mad-men will affirme it . Secondly , that our Iesuites illation ( a falsely supposed correctiue of mine , ) is fond , childish , and ridiculous . Thus the Jesuite disputeth . The Iesuite promiseth much , but can performe nothing at all . For ( saith he ) it should haue been thus ; Then doubtlesse , the best Workes of all , can no way be Meritorious , without the Promise of God . What a thing is this ? Hath our Iesuite lost his wit , because Poperie is prooued the New religion ? So it seemeth doubtlesse : For my illation is the very same in deed , with that which the Iesuite maketh . I graunt , that Good workes with the Promise of God , are Meritorious : the Iesuite graunteth the same . I graunt , that Good workes without the Promise of God , are altogeather and wholly vnworthy of eternall life : Iosephus Angles graunteth the same : yea the Jesuite himselfe graunteth the very same , euen while he desireth to impugne the same . I say , Iudge indifferently , betweene the Iesuite & me : for the victorie is on my side . that Good workes are onely one way Meritorious , and no way else ; that is , as they are ioyned to and with the Promise of God : Josephus , and the Jesuite , say the very same with me . I say , that Good workes are not properly & of them selues Meritorious ; seeing they be Meritorious onely for the Promise of God : Iosephus sayth the same . I say , that Good workes of them selues , doe not merite Heauen properly ; as whose Merite dependeth wholly of the Promise of God : Iosephus freely graunteth the same . I say , that Good workes of them selues , are vnworthy of eternall life ; as which are wholly vnworthy thereof , without the free Promise of our mercifull God : Josephus willingly sayth the very same ▪ Marke euer these words , ( prorsus indigna , wholly and altogeather vnworthy . ) They cut the Jesuites throate , Note well , prors●s indigna . the Popes throate , and the throates of all Jesuites and Iesuited Papistes in the world : For , that can not haue any Merite properly & of it selfe , whose Merite dependeth onely , solely , and wholly , of an other . And consequently , seeing Good workes haue no Merite at all , saue onely of , from , through , and for the Promise of God , as both Iosephus and our Iesuite freely graunt ; it followeth of necessitie , that they neither doe , nor properly can condignely Merite eternall life .

B. C.

The Minister mistaketh the matter ; the Monster hee speaketh of , Our Fryer doth cut the Popes throate was borne at Trent in Germany , and not at Rome in Italie , as the beginning of his wordes doe testifie . Besides , it was not in the yeare , one thousand , fiue hundred , and fourtie ; but , one thousand , fiue hundred , fourtie and seauen ; as appeareth out of the sixt Session of that Councell .

T. B.

I answere ; first , that our Jesuite not able in trueth , to defend Poperie from being the New religion ; fleeth to impertinent digressions , ridiculous cauils , and most sillie euasions , as a franticke man that hath lost his wittes . Secondly , that the Monster which both my selfe and the Fryer speake of , is the non-age of late hatched Poperie . The Iesuite vseth two reasons , O braue defender of Poperie . in defence of Poperie : but alasse , the Popes cares will tingle , when he heareth them . His former supposed gallant reason , is this ; viz. That the Monster was borne at Trent , not at Rome . I answeare , that this reason pleaseth me well , as which graunteth Poperie to be a Monster , borne out of time . Concerning the place ; I answere , that I doe not mistake the ma●ter , as our Fryer dreameth : For , The beg●tting go●th before the birth . although the Monster was begotten at Trent in Germanie , yet borne was it at Rome in I●aly . The reason hereof is euident ; because the decreeing of the matter at Trent , was of no force or effect vntill the Pope had confirmed the same at Rome . His latter and second reason , is euery way as strong as his former . I keeping my selfe within my boundes , and speaking sparingly and fauourably of the newnesse of Poperie ; Our Iesuite confoundeth himselfe . affirmed the Condigne merite of Workes not to haue been an Article of Popish fayth , for the space of one thousand , fiue hundred , and fourtie yeares after Christ . Our Iesuite vnawares , helpeth me against his will ; by adding seauen yeares more to the number .

B. C.

Before , he came vpon the Councell of Trent , for accursing all such as did denie or not beleeue the Condigne merites of mans workes , and inueighed against that doctrine , as a Monster lately borne at Rome : and yet now , the same doctrine is against the Pope , and the Iesuite S. R. and it euidently prooueth as much as he desireth . And so that Doctrine which before was false and monstruous , is now become sound and heauenly . Was there euer such an other changeable Camelion , that as it were with one breath , denyeth and affirmeth one and the selfe-same thing ? Certainely the poore man hath more need of a cunning Surgion to put his braines in ioynt , then of Incke and Paper to write such lunaticall Pamphlets .

T. B.

I answere ; first , that our Iesuite seemeth to haue lost both his braines , his witte , and his honestie and that in such sort , as no Surgion is able to remedie the same . Secondly , that I can not reprooue the Councell of Trent ; vnlesse I also condemne the Pope the chiefe Author of the same ; as is already prooued . Thirdly , that whatsoeuer maketh against the Councell , must perforce make also against the Jesuites , and all others that approoue the same . Fourthly , that the doctrine which afore was false & monstruous , is still as false , bad , & monstruous , as euer it was ; if not rather more . Fiftly , that the change which the Jesuite speaketh of , is in him selfe , but not in Bell : For , Bell doth not affirme that Doctrine to be found & heauenly , which afore hee tearmed false and monstruous ; but hee only & plainely sheweth , that the Jesuite striuing against the trueth , doth by the force of trueth , vnawares confesse the trueth against himselfe . And consequently , that hee vnwittingly & vnwillingly graunteth the trueth against himselfe : which is as much as I desire . I prooue it briefly and soundly ; because the Iesuite hauing in his second Conclusion , affirmed Good workes done in Gods grace , to be condignely Meritorious of eternall life : by and by addeth in the third Conclusion , this restriction ; viz. that the condigne Merite he speaketh of , is not absolute , but supposeth the condition of Gods Promise made to reward it . Which doubtlesse , is the flat Doctrine that I defend : For if Gods Promise must be supposed , there is no condigne Merite without the same . Let the indifferent Reader be an indifferent Iudge , betweene the Iesuite and mee . I willingly admit his third Conclusion ; and so make an end of this Chapter . For , all that is heere sayd , or possibly can be sayd , in defence of Condigne merite of Workes ; is clearly and foundly refuted in the Conclusions of this present Chapter , if due application be made thereof . And consequently , this Article of Popish fayth ; neuer knowne for the space of more then 1540. yeares after Christ ; A.D. 1547. must of necessitie and without all perad●enture , be a rotten ragge of the New religion .

The Tenth Chapter : of Transubstantiation in Popish Masse .

ALL that the Iesuite sayth in this Chapter , is pithyly refuted both in the Downefall of Poperie , and in the Jesuites Antepast : And consequently , I haue no need to stand here , vpon the same . The Fryer freely graunteth ; that Transubstantiation touching the name , was not hatched till their Lateran Councell , which was holden 1215. yeares after Christ . But he sayth withall ; that the poynt of Doctrine it selfe , that is , A.D. 1215. the changing of the substaunce of Bread , into the Body of Christ , by the words of Consecration ; was taught by the auncient Fathers , and came from Christ himselfe , & his blessed Apostles . My answere is this : First , that I haue very soundly and copiously refuted , in my Suruey of Poperie , whatsoeuer can possibly be alleadged or produced out of the holy Fathers , concerning this Subiect now in hand . See the Suruey , part. 3. cap. 10. § 1.2.3.4.5 . To this Booke , in the third part and tenth Chapter , I referre the Reader for his full satisfaction in this behalfe . Secondly , that aswell the thing it selfe , as the name , was first hatched in the Councell of Lateran . For , no Text in the Law of Moses , no Sentence in the Prophets , no Word in the Psalmes , no Affirmation out of the Ghospell , no Testimonie out of the Epistles of the Apostles , no Verdict out of the holy Fathers , no specialtie out of the auncient Councels , can now , or euer be found extant ; which once maketh mention either of Transubstantiation , or of accidentes without subiectes . Thirdly , that this Popish fondly imagined Transubstantiation , is farre different from that Reall presence ; with which the Pope and his Romish Synode most cruelly assayled Berengarius . That Reall presence ( though most absurd , as I haue prooued demonstratiuely in the Iesuites Antepast , ) may well stand with Consubstantiation , Marke well gentle reader , and thou shalt see the Fryers backe at the wall . and nothing at all change the substaunce of Bread : For it is a Popish foundation , ( though foolish and ridiculous , as is prooued in my Suruey , ) that two Bodyes may be in one place at once . This Transubstantiation sendeth the substance of Bread , neither my selfe , nor yet the Papistes can tell whither . That Reall presence altereth not Christes Body ; but this Transubstantiation changeth the substaunce of Bread , into Christes Body . That Reall presence causeth not accidentes without subiectes ; but this Transubstantiation inferreth Miracles vpon Miracles , aboue ten thousand times a day . Popish Reall presence is one thing ; of which I dispute not in my Tryall : Popish Transubstantiation is an other thing ; which is the subiect now in hand . Fourthly , that the Papistes them-selues doe not know , what to thinke or say of their lately inuented Transubstantiation . Durand ( as I haue prooued in the Downefall of Poperie , ) affirmeth constantly ; that onely the forme of Bread is changed , and that the matter of Bread remaineth still in the Eucharist . Rupertus the Popish Abbot holdeth ; that the Bread is vnited Hypostatically to the Sonne of God . Cardinall Caietanus , Henricus , and Capreolus , are of an other different opinion . Iohannes Parisionsis held also , that the Bread was assumpted ; See and note well , the Tryall . but in a different manner from the opinion of Rupertus . An other opinion yet remaineth , which affirmeth the Annihilation of the Bread . Yet Cardinall Bellarmine holdeth with the Councell of Trent , ( for hee that at Rome holdeth otherwise , must be burnt ; ) that the Bread is transubstantiated into the Body of Christ . What Childe in the fyre , would not come foorth to heare this harmonie ? Will yee heare what the learned Fryer S.R. sayth to this discordant melodie ? these are his expresse wordes , in his pretensed Answere to the Downefall of Poperie : S.R. pag. 140. The first Contradiction , which this contradictions fellow findeth in the Masse , is , that Durand , Caietan , and foure Catholiques more , before the Councell of Trent did otherwise explicate the manner of Christes Reall presence in the Eucharist , then was trueth , and since the Church hath defined and explicated in the sayd Councell . Thus answereth S.R. that Learned man , as B.C. his brother calleth him . By whose learned Assertion , we are giuen to vnderstand ; that Transubstantiation was not an Article of Popish sayth vndoubtedly , vntill the late Popish Councell of Trent : A.D. 1547. that is , 1547. yeares after Christ .

The Eleuenth Chapter : of Popish Inuocation of Sainctes .

B. C.

TV per Thomae sanguinem , &c. By the blood of Thomas which hee for thee did spend , bring vs thyther , ô Christ , whyther Thomas did ascend . I vtterly deny , that any of these wordes , or altogeather , make Thomas a Mediator of Redemption ; or doe prooue that wee inuocate him , as the Sonne of the liuing God , and the onely Sauiour of the World .

T. B.

I answere ; that this Popish manner of Praying , prooueth euidently , that Thomas Becket is to the Papistes , a Mediator not onely of Intercession , but also of Redemption . I prooue it by sundry meanes and irrefragable reasons . First , because there is no Saluation in any , but in Iesus Christ : neither any other Name vnder Heauen , Act. 4. v. 12.1 . Tim. 3. v. 5. whereby we must be saued . Secondly , for that the auncient Catholique Church hath euer desired Remission of sinnes of God the Father , for and through Iesus Christ his onely Sonne , and our onely Sauiour . Thirdly , because onely the Blood of Iesus Christ , Ioh. 1.29 . not the Blood of any other , is able to bring vs to Heauen . Fourthly , because Iesus Christ with his owne Blood , Heb. 10. v. 14. ( not the Blood of others , ) hath perfectly accomplished the saluation of his Elect ; Mat. 1. v. 21. and that hath he done once for all . Fiftly , because an Angell came downe from Heauen , Deut. 32. v. 4. and imposed the name Iesus vpon the Sonne of God ; yeelding this reason thereof , for that he should saue Gods people from their sinnes . Sixtly , because all the workes of God are perfect : Which for all that could not be so , if Beckets Blood be a cause of our going to Heauen . Seuenthly , because all Gods Children are rewarded farre aboue their condigne desertes ; as I haue foundly and plentifully prooued , in the Conclusions of the ninth Chapter immediately aforegoing . Aug. lib. 9. Confess . cap. 13. Eightly , because S. Austen affirmeth constantly , that the best liuer vpon earth , shall perish euerlastingly , if he find not Mercie farre aboue his Desertes . But doubtlesse , hee that is rewarded aboue his Desertes , and standeth in need of Mercie for his owne Sinnes ; that mans Blood is not a fit cause or meane , to bring others vnto Heauen .

B. C.

The Pope , and many thousandes more , vse the Romane Breuiarie & Missall ; Marke for Christes sake . in neither of which , any such Prayer is conteyned : and as I suppose , it is not found but in those of Sarum vse , which be now antiquated and out of date .

T. B.

I answere ; first , that our Jesuite now beginneth to tell vs wonders , euen the mutabilitie of Romish Fayth and Religion ; of which I disputed in the Chapter of Veniall sinnes . Secondly , that as the Pope hath reformed the Romish Fayth and Religion , in this and some other poyntes ; euen so hath our English Church abolished all Popish errours and superstition , whereby wee are the true Reformed Catholiques in very deed : For , as your Capuchones are the true reformed Franciscanes at Rome ; so are wee the true reformed Catholiques in England .

B. C.

An vntrueth it is , that Saintes merites are ioynt purchasers of saluation with Christes blood , if he meane that the Merites of Christ and his Saintes doe alike availe to saluation .

T. B.

I answere ; first , that our Jesuite not able to defend Poperie , nor to answere the reasons by mee produced , doth highly blaspheame Christ , and the sacred Merites of his most precious Blood . For ( as we see , ) hee absurdly and most impiously auoucheth ; that the Merites of Saintes may be ioynt purchasers of saluation with Christes most sacred Blood , so it be not in the same degree . The Iesuite blasphemeth Christ Iesus . Let his wordes be well marked , for they import as much , as I do say ▪ O monstrum horrendum ! What blasphemie , what impietie , what crueltie , what infidelitie , is diabolically implyed in rotten Poperie ? You were not ( saith S. Peter ) Redeemed with corruptible thinges , as Siluer and Gold ; 1. Pet. 1. v. 18.19 but with the precious Blood of Christ , as of a Lambe vndefiled and without spot . Ioh. 1.29 . S. Iohn the Baptist speaking of Christ , admonisheth vs , to behold the Lambe of God , that taketh away the sinnes of the world . S. Paul proclaymeth ; Act. 20. v. 28. that Christ hath Redeemed his Church with his owne Blood , not with the Blood of Thomes Becket , or of any other . Heb. 9. v. 12. The Author of the Epistle to the Hebrewes , auoucheth constantly ; that Christ entred in once vnto the Holy place , and obtained eternall Redemption for his Elect. And S. Peter boldly affirmeth to Annas , Caiaphas , Iohn , Alexander , Act. 4. v. 12. and the rest ; that there is Saluation in no other , saue onely in Iesus Christ . Secondly , that both Becket , and other Popish supposed Saintes , are not Mediators of Saluation in some lower and inferiour degree ; but euen in the highest , & in the selfe-same with our Lord Iesus . Of Thom●s Becket , besides that which we haue heard of his Blood , In portifo . Sarum , in festo Tho. Cant. I find in an other Prayer made to him , these expresse wordes . Mores , actus , et vitam corrige ; et in pacis nos viam dirige . S●lue gregis tutor egregie , saelua tuae gaudentes gloriae : Correct our manners , deedes , and life ; guide vs into the way of peace . Haile noble Patron of the flocke , saue them that reioyce in thine honour . Of S. Paul , I find this Prayer . Orat. ad S. Paul . doct. gentium . O beate Paule Apostole , te deprecor , vt ab Angelo sathanae me eripias , et a ventura ira liberes , et in caelum introducas : O blessed Apostle Paul , I pray thee , that thou wilt deliuer me from the Angel of Sathan , and free me from wrath to come , and bring me into Heauen . Of S. James , this : Orat. ad S. Iacobum . O faelix Apostole , magna martyr Iacobe ; to colentes adiuua , peregrinos vndique tuos clemens protege , ducens ad caelestia : O happy Apostle and mighty Martyr Iames , helpe them that worship thee ; defende curteously thy Pilgrimes on euery side , and bring them to Heauenly ioyes . In transl. S. Martini . To S. Martin they pray thus : Caecis das viam , mutisque loquelam ; tu nos adiuua , mundans immunda ; qui fug●● daemonia , nos hic libera : O Martin ! thou causest the blind to see , and the dumbe to speake ; helpe vs , and cleanse the vncleane : thou that castest out Deuils , deliuer vs heere . The Papistes pray in this maner , to the blessed Virgin : In Antiph . B. virgin . O Maria gloriosa , in delitijs delitiosa , praepara nobis gloriam : O Mary glorious , in dainties delitious , prepare thou glorie for vs . Againe in an other place thus : In Concept . B. virg. Maria mater gratiae , mater misericordiae , tu nos ab hoste protege , et hora mortis suscipe : O Mary the mother of Grace , the mother of Mercie , defend thou vs from our ( ghostly ) enimie , and receiue vs at the houre of death . Againe in an other place thus In Visitat . B. virg. . Veni Regina Gentium , dele flammas reatuum , dele quodcunque deuium , da vitam innocentium : Come ô Queene of the Gentiles , extinguish the firie heate of our sinnes ; blot out whatsoeuer is amisse , and make vs lead an innocent life . Againe , in their old Latine Primers , the people are thus taught to pray . Deuotiss . orat . ad B. virg. M , fol. 118. In extremi● diebus meis esto auxiliatrix et saluatrix , et animam mean , et animam patris mei , et matris meae , fratrum , sororum parentum , amicorum , benefactorum meorum , et omnium fidelium defunctorum ac viuorum , ab aeterna mortis caligine libera ; ipso auxiliante , quem portasti Domino nostro Iesu Christo filio tuo : O glorious Virgin Mary , be thou my helper and sauiour in my last dayes , and deliuer from the mist of eternall death , both mine owne soule , and my Fathers soule , and the soules of my Mother , Brethren , Sisters , Parentes , Friendes , Benefactors , and of all the Faythfull liuing and dead ; by his helpe whom thou didest beare , our Lord Iesus Christ thy Sonne . Againe , after two or three leaues in this maner . Ibid. fol. 173. Vt in tuo sancto , tremendo , ac terribili iudicio , in conspectu vnigeniti filij tui , cui pater dedit omne iudicium , me liberes et protegas a paenis inferni , et participem me facias caelestium gaudiorum : I beseech thee most mercifull and chast Virgin Mary , that in thine holy , fearefull , and terrible iudgement , in the sight of thine onely Sonne ▪ thou wilt deliuer and defend mee from the paines of Hell , and make mee partaker of Heauenly ioyes . These Prayers ( if they be well marked , ) will be found to conteine in them , euery iote of Power , Right , Maiestie , Glorie & Soueraigntie , whatsoeuer either is , or ought to be yeelded to our Lord Iesus Christ . Yea , these two last praiers make the blessed virgin Mary , not only equall with Christ , but far aboue him . For first , the Virgin Mary is desired to defend vs from the tortures and paines of Hell . Secondly , to bring vs to the ioyes of Heauen . Thirdly , the last Iudgement , is called her Iudgement . Fourthly , she is called , Our sauiour . Fiftly , she is requested to saue father , mother , brother , sister , friendes , benefactors , the quicke and the dead : and all this must be done , euen by the helpe of Christ her Sonne . Now , by the former Prayers , she is made equall with Iesus Christ ; and by the last , farre aboue him : For , she is the Sauiour , and he the Intercessour : which I gather out of these wordes , ( ipso auxiliante , &c. by the helpe of our Lord Iesus Christ ) For by these words , and the rest afore-going , the Virgin Mary doth saue vs , and Christ is but the instrument that helpeth her , in the worke of our Saluation . Which how intollerable Blasphemie it is , let the indifferent and iudicious Reader iudge ; dixi .

B. C.

The Merites of Christ and his Saintes , may auaile vs for the obtaining of spirituall giftes : the merites of Christ , as the principall cause ; the Merites of Saintes , as dependent of his and the secondarie cause .

T. B.

I answere ; first , that Popish Saintes by Popish doctrine , are not the Secondarie , but euen the Chiefe and Primarie causes of mans Saluation . This is already prooued . Secondly , that it is intollerable Blasphemie against the Sonne of God , to make his Creatures either principall , or secondarie causes of mans Saluation . This is likewise already prooued . Yea , the blessed Virgin Mary , ( the most holy pure Creature , that euer was on Earth , or is in Heauen , ) was so farre from challenging to her selfe , to be either the Principall or Secondary cause of Saluation ; that she in the spirit of true humilitie , proclaymed the flat contrarie to the world , in these most Christian & golden wordes : My Soule doth magnifie the Lord , and my Spirit reioyceth in God my Sauiour . Luk. ● . v. 47.

B. C.

That God and his Creatures may in this maner without any iniurie to his name , be ioyned togeather , we learne out of sacred Scripture . Iacob desired God & his Angel , to blesse his Children . The Israelites cryed out ; Genes. 4● . v. 15.16 . Iudg. 7.20 . Exod. 14.31 . 1. Tim. 5. ●● . The Sword of our Lord , and Gideon . In Exodus wee read thus . They beleeued our Lord , and Moses his seruant . Saint Paul testified before Christ Iesus , and the elect Angels . And the Apostles doubted not to say ; Act. 15.28 . It hath se●med good to the holy Ghost , and to vs . If in these , and such like speaches , God and his Creatures be ioyned togeather , without being made ioynt purchasers , but as the Creator , and the secondarie cause : in like manner may the Merites of Christ and his Saintes , be conioyned ; as hath been sayd .

T. B.

I answere ; first , that the more our sillie Iesuite striueth against the trueth , the more he still woundeth rotten Poperie . Fiue examples he heere produceth , and neuer one to the purpose ; as by & by ( God willing ) shall appeare . Poperie lyeth a bleeding vnto death . Secondly , that if Poperie were not the New religion in very deed , such paultry and beggerly shiftes would neuer be vsed in defence thereof . Thirdly , that the question is not of those actes , which Gods Saintes doe alone and of them-selues ; but of those effectes , in producing whereof , Gods Saintes are sayd to concurre , and to be ioyned with Christ our Sauiour . And therefore of the fiue Examples , three are altogeather impertinent ; viz. the first , the third , & the fourth . For , in the first place , the Angel doth not connotate a Creature , but God himselfe : which I prooue , by a double argument . First , because the Text speaketh of that Angel , which deliuered Israel or Jacob from all euill ; which effect can not possibly be ascribed to any Creature , but , To God alone , Ioh. 15.5 . Iac. 1.17 . 1. Cor 3.8 . 2. Cor. 3.4 . the fountaine of all Grace , and giuer of euery good guift . And it is confirmed ; because the same God , which in the 15 verse is said , To haue fed Israel all his life long ; is likewise sayd in the verse following , To haue deliuered him from all euill . Secondly , because two other places of Scripture , doe interpret the Angel to be God himselfe ; Gen. 31. v. 13. Gen. 18. v. 15.19.14 . The God of Bethel , & the God that did keepe Jsrael whither soeuer he went . In the third place , as also in the fourth , the actes are onely ascribed to the Israelites , and to S. Paul : but neither the Apostle nor the Jsraelites , are sayd to concurre with Christ in producing the same effect . Let the wordes be well marked and the case is cleare . The second , and fift or last Examples doe prooue indeed , that Gods Saints are ioyned with Christ in producing the same effectes ; but for all that , are as far from concluding the Iesuites purpose , as Rome is distant from Roan , or the East from the West . For , albeit I willingly graunt , that Gods Saintes may concurre and be conioyned with Christ , in producing al those effectes to which they are deputed of God , as instrumentes , meanes , and inferiour causes vnder him hauing to that end receiued of him actiue power in some measure ; yet doe I constantly denie , Marke well this my discourse . and vtterly defie , that most vnchristian , blasphemous , and hereticall Popish assertion ; which brutishly and more then cruelly auoucheth , that Beckets Blood and Christes most pretious Blood , concurre in working mans Saluation . For , as the Israelites truely sayd , that the Sword of God and Gideon destroyed their enimies ; Iudg. 7. v. 20. so may it truely be sayd in like manner ; that God and the Phisition cure inward sores : When God appoynteth his creatures to be causes inferiour vnder him , then may they be ioyned with him , not otherwise . God and the Surgion , externall woundes : that God and Masons builde Churches : God and Taylors make Garmentes : God and Meate nourish men , and so foorth . But we can neuer truly say , that Christes Blood and Beckets Blood , doe worke mans Saluation . The Sword of Gideon , Masons , Surgions , Phisitions , Meate , and Taylors , haue a certaine actiue power inherent in them to produce such effectes : but mans Saluation is such a diuine , supernaturall , & supereminent effect , Ioh. 14.6 . Ioh. 17.17 . as Beckets Blood hath no actiue power at all , neither more nor lesse , to produce the same . For this respect , Aug. ep. 105. grauely writeth S. Augustine , That if the best liuer on earth should be rewarded according to his best desertes , yet could he not but perish euerlastingly . For this respect , wisely sayth the learned and religious Fryer Ferus . Ferus , in Mat. lib. 3. cap. 16. fol. 290. B. That our Saluation consisteth onely and solely in the Merite of Christ , not in our owne Workes . He addeth the reason : because we are not able to make satisfaction ; no not for the least sinne we commit . For this respect , sayth Abbot Bernard ; That the sinne which maketh deuision betweene God and vs , Bern. de . adu . dom. ser. 6. can not be wholly taken away in this life . This Subiect is handled at large in the ninth Chapter afore-going , Cap. 9. Conclus. 11. in the eleuenth Conclusion : to which place , I referre the Reader , for his better satisfaction herein .

B. C.

Bell else-where telleth vs , Suruey . pag. 338. That popish Inuocation and Adoration , was not knowen , vntill the yeare three hundred and seauentie : Yet is it no thing comparable to th●s heere vttered , making that Article a thousand yeares younger then in his former Booke .

T. B.

I answere ; first , that in my Suruey I haue disputed at large , how Inuocation of Saints increased by degrees . For the better cleering of which difficultie , I there put downe many Canons and Conclusions . In one Canon , I affirmed the Church of God , to haue liued vnacquainted with the Merites & Intercession of the Saints in heauen , A.D. 230. for the space of two hundred & thirtie yeares after Christ . In an other Canon , I prooued soundly ; that the first seed of Popish inuocation of Saintes began not to besowen , A D. 233. till about the yeare 233. after Christ . In an other Canon , A.D. 250. that about the yeare 250. after Christ , some of the Fathers held constantly , that the Saintes in heauen did pray for the lyuing vpon earth . In an other Canon , A.D. 350 , that some of the Fathers about the yeare 350. after Christ , did by Rhetoricall Apostrophes apply their Orations to the dead ▪ Many other thinges concerning the Inuocation of Saintes , I disputed in that Booke at large . To which Booke , though published about thirteene yeares agoe ; neither this Jesuite , nor any other , euer had any courage to this day , to frame any answere at all . In my Tryall of the new Religion , ( which this Jesuite hath taken in hand to confute , ) I constantly affirme , that to Pray to be saued by the Blood of Thomas Becket , is flat blasphemy against the Sonne of God . And as I affirmed afore in my Suruey , Suruey , part. 3. cap. 7. that Poperie sprang vp by degrees in such and such yeares ; so now I constantly auouch , that to be saued by the Blood of Becket was vnknowen to the Church for the space of a thousand yeares and odde . The fault escaped in the printing , is all the comfort our sillie Iesuite can find . In the Margent , the Printer hath negligently set downe 1407 for 1047. yeares after Christ . I would that were the least , of many schores of faultes , which haue escaped in my Bookes , partly of ignoraunce , and partly through the negligence of careles Printers . Now , where I assigne diuers times and yeares precisely and distinctly , My selfe am farre off from the Presse , & so my Bookes are not printed as I wish . I want the Iesuites purse . to the birth of seuerall degrees of Poperie ; our Iesuite being at a flat non-plus what to answere , fleeth malitiously to ridiculous cauils , and most foolish and false imputations . Yea , the Fryer Iesuite B.C. ( bloody cut-throate , if his name so be , ) doth bewray his owne malice vnawares . For , these are his expresse words . Let him be vrged with that which he teacheth else where , and then his refuge will be ; that he speaketh not of the Inuocation of Saints in general , but of the particular manner of praying by their Merites ; or by the Blood of Thomas . Thus writeth the Iesuite , vnawares confirming my doctrine against his will . Magna est veritas , et praeualet . A.D. 1161. Thomas Becket was put to death , about the yeare 1161. after Christ . And so I conclude with this ineuitable illation ; Ergo , Popish Inuocation to be saued by the Blood of Becket , Champion , Ballard , Sherwin , Watson , and such like , is but a rotten ragge of the New religion .

The 12. Chapter : of the Communion vnder one kind .

THE Iesuite prosecuting his accustomed manner of lying , according to his beginning , spendeth almost the whole Chapter , in heaping onelye vpon an other . Neuerthelesse , I will answere to each thing of any moment , for better explication-sake .

B. C.

S. Paul ( sayth Bell ) vrging Chistes Institution to the Corinthians , telleth them plainely and regiously , that they must receiue the Holy Eucharist vnder both kindes . Which last wordes , he printeth in a distinct letter , to shew that they be the Apostles wordes ; 1. Cor. 11. v. ●7 . and quoteth accordingly in the margent , the particular place : But view it he that will , if he finde S. Paul to haue those wordes , wee will yeeld him the victorie ; if not , let his fauorites consider how they venture their soules with such a Minister , that offereth violence to the very word of God ; which he would seeme so much to reuerence .

T. B.

I answere , that our Fryer ( ouerlying Jesuite ) hath in these few wordes committed no fewer , then three most palpable and notorious Lyes . The first Lye is this ; viz. that I haue printed the Last wordes , in a distinct letter : for his owne conscience telleth him , that I am no Printer : Againe , I was almost 200. myles from the Presse , when my sayd Booke was printed . His second Lye is this ; viz. that I printed the wordes so , to shew that they were the Apostles words : Yet the trueth is , so God saue my soule , that I had no such purpose as the malitious and lying Fryer would enforce vpon mee : And I prooue the same by two reasons , which plainely conuince and confound the Fryer . First , for that I was so farre from intending any such thing , either by word or writing ; that I was offended thereat , so soone as I read the same : Secondly , because my vsuall custome euer hath been , ( as al my Bookes will declare and prooue , ) to say , These are the expresse wordes , when soeuer I cite any Author . His third Lie is this ; viz. that I haue offered violence to Gods word . I prooue it two wayes : First , because S. Pauls true meaning is , as I affirme ; whereof none can stand in doubt , that shall duely peruse my Suruey : Againe , because the Jesuite graunteth as much ; as by and by will appeare .

B. C.

The most that can be gathered out of S. Pauls wordes truly cited , is ; that in his time , the Eucharist was ministred to Lay people , vnder both kindes ; which wee denie not : but they prooue not , that it neither was , nor might be giuen vnder one kind .

T. B.

I answere ; first , that our Fryer confoundeth himselfe , while he graunteth the Eucharist to haue been ministred to the Lay people , in both kindes in S. Pauls time : For , he consequently must graunt , that they minister the holy Eucharist , contrary to Christes sacred Institution . Secondly , that the Papistes must perforce confesse ; that either Christes Institution or else their practise implieth a notorious imperfection . Not the former , because , All Gods workes are perfect . Deut 32. v. 4. Ergo the latter , and consequently their Popish administration hath so much of imperfection , as it wanteth of Christes holy Institution . Thirdly , that S. Paul doth plainely teach the Corinthians , Rom. 15.4 . Rom. 4.23 . and vs in them , that they ought to receiue the holy Eucharist vnder both kindes : For , in the very beginning of the Chapter , before he come to the Institution , he giueth them this commaundement ; Be ye the followers of me , euen as I am of Christ . 1. Cor. 11.1 . This done , hee telleth them ; that hee receiued both the kindes of Christ , and for that end deliuered both vnto them . And consequently , seeing they must imitate him , as he did Christ : and seeing withall , that he receiued both kindes of Christ and deliuered both kinds ; to them ; it followeth by an ineuitable consequence , that the vn-Priested and Layicall Corinthians , ought to receiue the holy Eucharist vnder both kindes . And our Jesuiticall Fryer sheweth himselfe , not onely to be malitious , but also too too ridiculous ; when after he hath graunted the Lay people to haue receiued vnder both kindes ; he laboureth to prooue that one kind may suffice , in these wordes . But they prooue not , that it neither was , nor might be giuen vnder one kind . For first , the Iesuite freely graunteth , because it can not be denied ; that in S. Pauls time , the Lay people communicated vnder both kindes . Secondly , that Christ deliuered both kindes to S. Paul . Thirdly , that hee gaue both kindes to the Laycall Corinthians . Fourthly , that no power vpon Earth , may alter Christes Institution ; as all learned Papistes most willingly graunt . And consequently , that the Fryer affirming the contrarie , is blasphemous against the Sonne of God .

B. C.

Prosecuting still the same matter of Communicating vnder both kindes , he sayth : This was the practise of the auncient Church , for the space of one thousand , two hundred , and thirtie yeares after Christ : About which time , they began in some odde Churches , to leaue off the Cuppe , and to minister the Sacrament in Bread onely : But this was done , as Aquinas confesseth , in some few places onely . An vntrueth it is that the Communion vnder one kind was not in vse , till the yeare one thousand , two hundred , & thirtie , as more boldly then truely be affirmeth . Sozomenus & Nicephorus report , how a certaine woman infected with the heresie of Macedonius , Out vpon lying Iesuites , & rotten Popery the better to conceale her Religion , came to the Church , and receiued the Sacrament from the hand of S. Chrysostome , as it were with a minde straight wayes to eate it : But she cunningly gaue it to her Mayde , and receiued of her other Bread brought from home : Which when she went about to eate , she found it straight turned 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 handes , ( as the consecrated Hoast then was , ) and though it had , no such euasion is imaginable .

T. B.

I answere ; first , that our Iesuite is so accustomed with lying , that he cannot leaue it vpon the sodaine : He began with lying , he continueth in lying , and with lying will he end , for ought that can be said . To contradict and deny the Time by me assigned , he hath no other meanes in the world ; but heere , as else where to gaine ( if he can ) by lying , that which he is neuer able to effect with true dealing . In this his present lye , he slaundereth two excellent and famous Historiographers ; Nicephorus , & Sozomenus . He falsely fathereth vpon them both , these words , ( The better to conceale her religion . The cause of the Fryers lying . ) Not one of which words , can be found in either of the sayd Authors . This egregious and notorious lye , the Fryer set abroach , so to maintaine ( if it were possible , the falsely pretended Antiquitie of rotten Poperie . The Fryer durst not cite the wordes of his Authors , ( though my selfe neuer fayle therein , ) least his cogging , forgerie , and false dealing , should haue been discouered by that meanes . These are the expresse wordes of Sezomenus . Sozom. hist. lib. 8. cap. 5. Vir quidam è Macedoniana haeresi , vxorem eiusdem opinionis habebat : Hic cum Johannem quomodo de Deo sentiendum esset , docentem andisset ; dogma illius laudabat , et vxorem quoque vt secum sentiret , hortabatur . Cum vero illa magis nobilium mulierum sermonibus , quam illius consuetudini obtemperaret , et post frequentes admonitiones vir illius nihil effecisset ; nisi ( inquit ) in diuinis mihi consors fueris , neque in vitae communione posthac eris . Mulier hoc audito et consensum pollicita , rem eam famulae cuidam communicat , quam sibi fidam esse iudicabat , illiusque opera ad fallendum virum vtitur . Circa tempus autem mysteriorum , illa quod accepit continens quasi oratura procumbit ; famula astans clauculum illi dat , quod secum in manu attulerat . Hoc cum dentibus admoueretur , in lapidem congelascit : A certaine man infected with the Heresie of Macedonius , had a wife of the same opinion : hee hearing the doctrine of S. Iohn Chrysostome , how he ought to thinke and beleeue of God ; commended his Doctrine , and exhorted his wife to beleeue as he did : But when she hearkened rather to the Tales of Noble women , then to his admonition , so as her husband preuayled nothing by his exhortations ; vnlesse ( sayth he ) thou wilt ioyne with mee in matters diuine , I will not hencefoorth ioyne with thee in secular affayres . His wife hearing this , and promising her consent , The wife receiueth the Eucharist , so to deceiue her husband . imparteth the matter to one of her Maydes , in whom she reposed great confidence , and vseth her helpe to defraude her Husband . While the mysteries were in hand , she keeping that which she had receiued , looketh downe as if she would pray : Her Mayde standing by , giueth her priuily , that which she brought with her in her hand . Which when she began to eate , it was chaunged into a Stone . Nicephorus reciteth the same Storie , in the selfe same manner : I haue cited the wordes at large , that the indifferent Reader may behold the false dealing of the Fryer , and be an indifferent iudge betweene him and mee . Sozomenus and Nicephorus do both ioyntly and constantly affirme , that the Woman receiued the Sacramentall bread , which she did not eate , so to defraud and deceiue her Husband . The Jesuite impudently auoucheth ; that she being a Macedonian Heretique , did so , the better to conceale her Religion . Which notorious lying of the shamelesse Jesuite , not onely the Historie it selfe doth confute , but also the due consideration of the Heresie which the woman held : For , neither the eating , neither the not eating of the Sacramentall bread , did either further or hinder the Macedonian Heresie . If she had been an Arian , the Fryers assertion might haue had some colour of truth ; but seeing she was a Macedonian , it is too too foolish and ridiculous : For , the Heresie of Macedonius consisted in this , that the Holy Ghost was not God . Secondly , that neither Sozomenus , nor Nicephorus sayth , as the Jesuite beareth his Readers in hand ; viz. that the Sacrament of our Lords Body and Blood , was then ministred vnder one kind , but onely this and nothing else ; viz. that the Woman deceiued her Husband , in taking the Bread which she did not eate . Thirdly , that our Iesuite falsely sayth , that the Cuppe was not then giuen into the handes of the Communicantes ; his Authors affirme nothing lesse . Fourthly , that whatsoeuer our Fryer saith , & howsoeuer he imagine , that the Woman could not haue had the same euasion in taking the Cuppe , which she had in taking the Bread ; yet doe I constantly affirme , and experience will prooue the same ; that she might haue seemed to drinke of the Cuppe , & yet haue tasted no Wine at all . Fiftly , that Pope Gelasius doth contest with me , that the Lay people did in his time , A.D. 492. ( which was 492. yeares after Christ at the least ) receiue the holy Eucharist vnder both the kinds : Geneb . lib. 3. pag. 618. yea he affirmeth it to be Sacriledge , to receiue but the one kind alone : These are his expresse wordes . De consecr. dist. 2. cap. comperimus . Comperimus autem quod quidam sumpta tantummodo corporis sacriportione , a Ca●ice sacrati●ruoris abstineant . Qui procul dubio ( quoniam nescio qua superstitione docentur astringi , ) aut integra sacramenta percipiant , aut ab integris arceantur . Quia diuisio vnius eiusdemque mysterij , sine grandi sacrilegio non potest peruenire : Loe , the Pope graunteth , that it is flatte Sacriledge , to receiue the holy Bread without the Cuppe . We vnderstand , that some receiue onely the portion of the sacred Body , and abstaine from the Cuppe of the holy Blood . Who , ( for that we know not how they are taught to be superstitious , ) shall either receiue the whole Sacramentes , or else be excluded from the whole . Thus writeth Pope Ge●asius the first , ( whom Genebrard truly calleth , the most learned Pope ) That some odde persons in his time , did not receiue the Eucharist in both kindes : whom hee therefore condemneth of flat Sacriledge , because the one kind may not be taken without the other . But I will yet touch and tickle our Jesuite more strictly , and tell him that which will make his eares to tingle . Gabriel Biel , a very learned Schoole-doctor , and a religious Popish Fryer , Biel in can . Miss. ●ect . 84. fol. 214. D. in his Commentaries vpon the Canon of popish Masse , telleth vs very constantly ; that it was a right generally vsed in the primatiue Church , to receiue the holy Eucharist vnder both kindes : But withall he affirmeth very resolutely ; that the Church of Rome in processe of time , brought into the Church an other Custome of receiuing , in one kind onely . In the end , he determineth & decideth the controuersie , in these expresse wordes . Olim quaestio illa poterat esse dubia ; sed nunc post determinationem concilij Constantiensis veritatem catholica determinantis , dicere communionem sub vtraque specie esse de necessitate salutis omni fideli , est haeresis ibidem publice condemnata : In former times , it was lawfull to doubt of that Question : But in these latter dayes after the Councell of Constance , which hath determined the Catholique veritie therein ; to say , that all the faythfull must vpon necessitie of saluation , Communicate vnder both kindes , is a flatte Heresie publiquely condemned in the sayd Councell . Thus disputeth this great Learned Papist : out of whose words , I gather these worthy obseruations . First , that the Church of Rome can make Heresies , at her good will and pleasure . I prooue it , because that which was Catholique doctrine in the Primatiue Church , is now made a flatte Heresie by Popish constitution . Secondly , that the Laicall Communion vnder one kind , was consonant to the Catholique fayth vntill the late Councell of Constance ; A.D. 1414. that is to say , for the space of one thousand , foure hundred , and foureteene yeares : For , so long was that Councell holden after Christ . Thirdly , that no mortall man , no pure creature , no Angell in heauen , or Saint vpon earth , hath any power at any time , to alter or change the least iote of the Catholique fayth . This Obseruation , all learned Papistes willingly imbrace , Biel , vbi supra . acknowledging the same for an vndoubted truth . And Biel , my Doctor now in hand , approoueth the same in these expresse wordes . Quaedam sunt de necessitate sacramentorum , et de iure diuino ; sic quod nulla authoritate vel consuetudine , oppositum induci possit : Some thinges are of the necessitie of Sacramentes , and of the Law diuine ; so that whatsoeuer is opposite or repugnant to the same , can neuer be established by any Custome or Authoritie . To which I adde fourthly ; that the Church hath no new reuelations in matters of Fayth : So writeth the famous Byshoppe and great learned popish Doctor Melchior Canus , in these expresse wordes . Canus de Locis , lib. 3. cap. 4. pag. 101. Nec vllas in fide nouas reuelationes Ecclesia habet : The Church hath no new Reuelations , in matters of Fayth . This is true Catholique doctrine in very deed ; no denyall may be made thereof : For , once a matter of Fayth , is and must euer be a matter of Fayth . And in like maner ; once no Article of Fayth , neither is nor euer can be an Article of true Fayth indeed .

B. C.

S. Thomas of Aquine , doth not say ; That this was in some few places onely , as Bell maketh him to speake ; but that in some Churches it was so obserued ; which might be very many , as well as some few .

T. B.

I Answere ; that in my Suruey of Poperie , I set downe Aquinas his expresse wordes , as mine accustomed manner euer hath been , though our Iesuite dare not performe so much . In my Tryall , I onely gaue the true sense and meaning for breuitie sake : His wordes are these . Aquin. p 3. q. 80. art. 12. in corp. Ex parte quidem ipsius sacramenti conuenit , quod vtramque sumatur ; sez . et corpus et sanguis , quia in vtroque consistit perfectio sacramenti . Sequitur , ideo prouidè in quibusdam ecclesijs obseruatur , vt populo sanguis sumendus non detur , sed solum a sacerdote sumatur : On the behalfe of the Sacrament , it is meete and conuenient , that both be receiued : to weet , both the Body & the Blood ; because in both , consisteth the perfection of the Sacrament : Therefore it is prouidently obserued in some Churches , that the Blood be not giuen to the Lay people , but be onely receiued of the Priest . Thus writeth Aquinas ; A.D. 1240. out of whose wordes , I note two speciall Documentes . Th●one , that the perfection of the Sacrament consisteth in both kindes ; and consequently , that the Communion of the Lay people , Loe , the Sacrament in one kind i● vnperfect . is this day vnperfect in the Church of Rome . This is a note of great consequence ; let it be well remembred . Th' other , that both kindes were vsually receiued , euen of the Lay people in the dayes of Aquinas , both in the Church of Rome , and in all other Churches , some few excepted . A.D. 1240. For , if Aquinas should meane ( by some Churches , ) very many Churches , as our Fryer would perswade his readers ; he should not haue sayd , in some Churches , but in very many , or in all Churches for the most part : For , two ( which are a few , not very many ) may determine some Churches very sufficiently . But to extend some Churches to very many , is to offer no small violence to the Text. For example sake ; If our Jesuite should promise to giue me some Money for my paines , as I thinke he will not ; if then I did challenge very much Money vpon his Promise , hee perperhaps would deny the same ; and my selfe for any helpe the wordes would affoord me , should by Law recouer the great summe ad Calend●● Graeta● . In my Suruey , this Lay call Communion vnder both kindes , Suruey , part. 3. cap. 10. is prooued at large ; out of Origen , S. Cyprian , S. Hierome , S. Chrysostome , S. Jgnatius , S. Justinus , S. Ambrose , S. Austen , S. Gregorie , and Haymo ; It shall now suffice , to cite the testimonies of Iustinus and Haymo : Iustinus hath these expresse wordes . Iustin. in . 2 Apolog. 2. pag. 76. Qui apud nos vocantur Diaconi atque Ministri , distribuunt vnicuique praesentium , vt participet eum in quo gratiae actae sunt , Panem , Vinum , et Aquam . Sequitur : Nam Apostoli in commentarijs a se scriptis quae Euangelia vocantur , ita tradiderunt praecepisse sibi Iesum : They that we call Deacons and Ministers , doe distribute to euerie one that is present , the sanctified Bread , Wine , & Water , to be made partaker thereof : For the Apostles in their Commentaries ; that is , in the Ghospels , haue taught vs , that Iesus so commaunded them ( to minister the holy Communion . ) Haymo an auncient Father and learned Byshoppe hath these expresse wordes . Haymo in 1. Cor. 11. Ego . N. accepi ● Domino , quod et tradidi vobis ; id est , mysterium corporis et sanguinis Domini , quomodo debeatis sumere : sicut mihi reuelauit , ita tradidi vobis : For I haue receiued of the Lord , that which I deliuered to you ; that is , the mysterie of our Lords Body & Blood , in what maner yee ought to receiue it : Euen as he reuealed it to mee , so haue I deliuered it to you . Thus write these holy , auncient & learned Fathers ; very resolutely and plainely teaching vs , that Christ commaunded all sortes of people to Communicate vnder both kindes . I therefore must conclude , with this ineuitable illation : A.D. 1414. That seeing the Communion vnder one kind , was not an Article of popish Fayth for the space of 1414. yeares after Christ , as is already prooued ; it both is , and must perforce be so reputed , a very rotten ragge of the New religion .

The .13 . Chapter : of Popish priuate Masse .

B. C.

THE Minister speaketh of the dreadfull Mysteries , as homely , as though he were talking of the English Communion ; which is had in such high reuerence , that the fragmentes remayning , are appoynted for the Ministers priuate vses , and leaue giuen him to feed with them his Chickens , or to soppe his Pottage .

T. B.

I answere ; first , that our cogging Iesuite is as vnreuerent in speaking , as he is impudent and shamelesse in lying . Secondly , that all wise , discreete , and zelous Christians in our Churches , doe come with more true reuerence to our holy Communion , ( which we acknowledge to be sacramentally Christes true Body and pretious Blood ▪ ) then Papistes doe in the Romish Church , to their transubstantiated Bread-god . Thirdly , that the Papistes giue leaue to Dogges , Mice , and Rattes , to eate the remainder of their Bread-gods ; in so much , that Petrus Lombardus their reuerend Maister of Sentences , Lomb. 4. s. dist. 3. B. not able to expresse what the Mouse doth eate , answereth to the great mysticall difficultie , in these wordes ; Deus no●u : God knoweth what the Mouse doth eate . Fourthly , that God by the mouth of holy Moses , pronounced to the Is●●e●u● , that the remnant of the Meat-offering , should be Aaron ▪ and his Sonnes : Leuit. 2. v. 3. And the reason is added immediately in these expresse wordes ; For it is most Holy of the Lordes Offeringes made by Fire , Againe in an other place thus . Leuit. 7. v. 8 . 9·10 . The Priest that offereth any mans Burnt offering , shall haue the Skinne of the Burnt offering which he hath offered . And all the Meate offering that is baken in the Ouen , and that is dressed in the Panne , and in the frying Panne , shall be the Priestes that offereth it . And euery Meate offering mingled with Oyle , and that is dry , shall pertaine to all the sonnes of Aaron , to all alike .

B. C.

To the matter : An vntrueth it is , that priuate Masses were not before the time he mentioneth . The twelft Councell of Toledo , almost nine hundred yeares agoe , reprehendeth those Priestes , C●nc . Tolet. 12. can . 5. A.D. 686. which offering Sacrifice did not communicate . Quale illud Sacrificium , &c. What manner of Sacrifice is that ( sayth the Councell , ) of which neither he that sacrificeth , is knowen to be partaker ? Which wordes doe shew , that none was present to communicate , and yet the Councell requireth onely , that the Priest himselfe doe Communicate . S. Austen also recordeth , how a Priest offered Sacrifice in a priuate forme , for the freeing of that place from the molestation of wicked spirites . In so particular and extraordinarie a place , and for so particular a businesse , no probabilitie that there were any other Communicantes .

T. B.

I answere ; first , that it is high time for our Jesuiticall Fryer , to come once to the matter , whose custome is seldome or neuer , to be occupied in that honest kind of dealing . Secondly , that the Councell doth not so much as once name Priuat Masse ; much lesse doth it approoue the same . Thirdly , that if priuate Masse had then been vsed in some odde Churches , yet would not that serue the Fryers turne : The reason is at hand ; because that which commeth almost 700. yeares after Christ , must needes be the New religion . To that of S. Austen , the same answere is correspondent ; and our Iesuite sheweth himselfe a very silly and ridiculous disputer , while hee seeketh to stablish an Article of Fayth , vpon iciune and barren probabilities . Fourthly , that all approoued antiquitie , condemneth our Iesuite with his priuate Masse . In the Canons of the Apostles , I find these expresse wordes . Can. 9. et Can. 10. et Grat. d. 16. Cap. placuit . Si quis Episcopus , Presbyter , vel Diaconus , vel ex Sacerdotali catalogo , facta Oblatione non communicauerit , causam dicat ; et si probabilis fuerit , veniam consequatur ; sin verò minus , segregetur ; vt qui populo ●ffensionis causa sit , et suspicion●● dedetit aduersus eum qui obtulit , tanquam non dign● obtulerit : If any Byshop , Priest , or Deacon , or other of the Clergie , shall not Communicate in time of the Oblation let him shew the cause ▪ or if it be found reasonable , let him be pardoned : but if otherwise , let him be excommunicate , as one that hath giuen scandall , and brought him into suspition which offered , as if he had done amisse . The Popes owne Decrees are so cleare and manifest , at nothing can be more . One Canon commaundeth all such to be put out of the Church , as do not receiue the holy Communion : these are the expresse wordes . De consecr. dist. 2. cap. peracta . Paracta Consecratione , omnes comunicent qui noluerint Ecclesia●tici● c●re●●liminibus . Sir N. Apostoli slatuerum , et suncta Roma●● tinet Ecclesia : Wh●●● Consecration is accomplished , ●●t all that will not Communicate , be put out of the Church : For so the Apostles haue ordeyned , and so the holy Romane Church obserueth . An other Canon hath these wordes . De 〈◊〉 dist. 2. ca● . si qu●● Si quis 〈◊〉 Ecclesiam Dei , 〈…〉 sua auertit se a Communione sacramenti , et in obseruandis ministerijs declinat constitutam regulam disciplinae , istum talem proijciendum de Ecclesia Catholica esse decernimus , donec panitentiam agat : If any come into Gods Church , and heare the holy Scriptures , and superstitiously auert himselfe from the Communion of the Sacrament , and in obseruing the ministeries , Obseru● gloss . swarue from the set Rule of discipline , wee decree such a one to be excommunicate , vntill he repent . An other Canon hath these wordes . De consecr. Distinct. 1. cap. omnes . Omnes fideles qui conueniunt in solennitatibus sacris ad Ecclesiam , et scripturas Apostolorum et Euangelium audiant . Qui autem non perseuerant in oratione vsque dum missa peragatur , nec sanctam Communionem percipiunt , velut inquietudines Ecclesiae commouenies conuenit communione priuari . All the faythfull which come to the Church , in the time of sacred Solemnities , must heare the Scriptures of the Apostles and the Ghospell : But they that doe not continue in Prayer vntill Masse be done , nor receiue the holy Communion , ought to be excommunicate , as disquieters of the congregation . S. Chrysostome is so farre from approouing priuate Masse , that he calleth them impudent and wicked , that beeing present , doe not communicate : these are his wordes . Chrysost. hom. ● . ad Ephes. Ista videlicet et nunc ad omnes nos dicit , qui impudenter hic et improbè astamus . Quisquis . N●mysteriorum cons●rs non est , impudens et improbus astat : These thinges verily he now sayth to vs all , which stand by impudently and wickedly : For whosoeuer standeth by , and doth not communicate , is impudent and wicked . See and note wel the Popes funerall , where this poynt is soundly disputed , Suruey , part. 3. cap. 10. concl . 2 Oh , what would this holy Father say , if he were this day in Rome , and should see many hundredes standing by gazing , and the Priest onely deuowring all ? He would doubtlesse tearme them , most impudent and vngratious people . This Subiect is plentifully disputed in my Suruey ; to which place I referre the Reader .

The 14. Chapter : of Pope Martins Dispensation , for the Brother to marrie his naturall Sister .

ALL that our Jesuite sayth in defence of Pope Martins Dispensation , is plaine silence in very deed . For albeit I soundly confuted the forerunner in my Booke , intituled , The Popes Funera●l , there answering to euery sentence , word , and syllable , which B.C. in his forerunner possibly could deuise ; yet S. R ▪ that Learned Iesuite , in his pretensed Answere to the Downefull of Poperie , not able to withstand or gainesay the dint of my Authorities , Argumentes , and Reasons , passed ouer all the same , ( being many , and of great consequence , ) in deepe silence . In like manner , this Jesuite fearing to suffer shipwracke vpon the same Rocke , is afraid now , either to reply vpon mine Answere in the Funerall , or to answer my Authors plainely named in the Triall . I prooued the Question soundly and clearely in the Popes Funerall , by the Authorities and plaine Testimonies of Siluester Prieras , sometime Maister of the Popes sacred Pallace , and a Fryer so learned , that he was surnamed , Absolutus Theologus ; of Bartholomaeus Fumus , a religious dominican Fryer , a famous Popish summist , The Popes Dispensations are abhominable . and a man of great Authoritie in the Holy house of popish Inquisition ; of Angelus de Clauasio , a Papist of great learning and reputation , as who was Vicar generall of the Cismontani-Minors ; of Cardinall Caietain , the most learned Papist of that crew ; and of Martinus Nauarrus , a singular Writer , and a most famous popish Canonist . This notwithstanding , all the answere that can any way be extorted from the Jesuites Penne , is this , and no other ; viz. that he hath answered me in the Dolefull Knell . Poperie can not be defen●ded , but by notorious lying . Which answere , if it be pondered seriously with all the circumstaunces thereto apperteyning , is able of it selfe , ( if nothing els could be said , ) to ouerthrow Poperie , & to turne it vpside downe . Marke therefore ( gentle Reader ) very attentiuely , what I shall heere truely relate , as I will answere for it at the dreadfull day of Doome ▪ the Iesuite B.C. in his Forerunner , hath these expresse words . Forerunner , pag. 17. He may very well liue to see it , and ye● die much sooner then he would . Let him not be dismayed , for I can assure him of mine owne knowledge , that our consciences do not condemne vs ; This is a tale of Robin Hood & Litle Iohn . neither do we know , that we are not able to performe as great a matter as that . To giue the more credite to my wordes , and somewhat to reuiue his dead spirits , I will heere giue him a note of the number of the Bookes , and their particular contentes : they be in all fiue , written against his Motiues and Suruey , fiue yeares agoe . Thus writeth the Jesuite B. C. in his Forerunner . In his Detection , published Anno. 1602. To which let vs truely adde that , which the Jesuite E.O. writeth in his Detection against M. D. Sutcl●ffe , and M. Willet : These are his expresse wordes . But I altered my purpose , partly vpon other considerations ; but especially , because the Confutation of his worthy Workes is alreadie vndertaken , and to be published , if it shall be thought necessarie . Thus writeth E. O. that Learned man , as B. C. his brother Jesuite tearmeth him .

Now sir , ( marke well for Christes sake , ) the detector E. O. That coozening Iesuite telleth vs mordicùs , that the Confutation of my Bookes , was but vndertaken by his fellowes ; This is a great wonderment of the world : let it be remembred . when he published his Detection ; that is to say , it was then concluded amongst his Breathren , that my Bookes should be answered . Hence commeth it , ( it can not be denied , ) that the supposed Answere to my Books , was in the yeare 1602. ( for at that time was the Detection published ) at the most but in fieri , not in facto esst ; to speake as the Schooles doe : viz. the Answere was then but in hand , or in doing at the most ; not done , or finished in very deed : Nay , it was but then resolued amongst them , ( as I prooued in my Counterblast out of the prouinciall Garnets Letter , ) that some Answere should be made vnto my Bookes . And therefore sayth the detector , that he was once determined to haue said something against my Bookes , but hearing that his fellowes were about the same matter , he altered his purpose . Heere is a most coozening legierdemain : heere the Iesuites play their partes , and shew themselues not onely egregious lyars and most cursed deceiuers ; but also ( as the secular Priestes write of them , ) the most wicked men that liue vpon the earth , It was not without great cause , that the learned Papistes in France , published a Booke against them , Lib. 2. cap. 17. which they tea●med , The Iesuites Catechisme . In which Booke , they shew at large , that the further a Jesuite goes the lowder he lyes . An other Booke called , The franke Discourse , The Franke Discourse , pag. 98. affirmeth resolutely ; that the Iesuites neuer harboured in their heartes any other proiect , but the subuertion of States , disauthorizing of Magistrates , and seducing of Subiectes from their naturall allegeance . In briefe , thus the case standeth . S. R. that learned Iesuite , affirmeth constantly , that at the publication of his Detection , A.D. 1602. ( which was in the yeare 1602. ) my Bookes were not answered , but at the most in fieri , as is already said . B.C. that famous Jesuite singeth an other song , and auoucheth peremptorily ; Marke , how the Iesuites confute themselues . that my Bookes ( my Motiues and my Suruey ) were answered , fiue yeares before he published his fore-runner : That is in plaine English , foure yeares before that time , in which his brother Jesuite●elleth ●elleth vs , that his fellowes were but aboue to answere them . And least it should be obiected against B. C. that bloody cutthroate , ( for so may his name be , till he more plainely disclose it , ) that his brother Jesuite S. R. accuseth him of a most notorious Lye therein : hee to preuent that Obiection , telleth vs , that the Answere is suppressed , and vpon iust occasion staied and not published . Forerunner , page . 15. cap. 3. These are his expresse wordes , in the Contentes of his third Chapter . That Bels Bookes haue long since receiued their answere , & though vpon iust occasion it hath hitherto bin suppressed ; yet shortly by Gods grace to be set foorth . Thus discourseth the Fryer , for the honour and life of his Pope ; which he manageth so gallantly , as if his reward should be a Rope . These Jesuites their seuerall asseuerations , Iudic. 15. v. 4. are much like to Sampson Foxes : their Tayles are fast tyed togeather , but their Heades are farre asunder . So then ; this must needes be the conclusion , though it imply a flat and plaine contradiction ; viz. that my Motiues and Suruey were answered about tenne yeares agoe at the least ; and yet vnanswered to this day . This in my conceipte is not onely a Riddle , A Iesuites Miracle . but a plaine Jesuiticall Miracle . Yet such a Miracle euer vnderstand , as the Iesuites wrought vpon Sebastian the late King of Portugall . See my Anatomie . Well , all the world may see by this their dealing , that they are at their wittes end , what to say or write ; turning them selues this way , that way , and euery way , by coozening , lying , iugling , & by what other meanes they possibly can deuise ; so to stay the out-cries of the people and their Popish vassals , for being so long silent touching the answere of my Bookes . Alasse , alasse ; Who seeth not the nakednesse of late hatched Romish religion , to what impudent , desperate , & most damnable shiftes , are the Papistes driuen for the defence therof ? How dare they confesse to the whole world , that they haue bin buzzing about the Answere of my Motiues and Suruey , for the space of sixe whole yeares or more ; and that when they had framed their Answere after their best manner , they haue suppressed the same for the space of fiue years ? The trueth is , that their falsely pretended Answere ( which should consist of fiue Books ) can not to this day befound extant in rerum natura . When the Iesuites and Semina●ie-Priestes consulted with Garnet their Prouinciall , what course was best to be taken in hand for the Answere of my Bookes ; because their silence in that behalfe , was verie dangerous to their Pope and Poperie : the Father Jesuite hauing on his cappe of Consideration , answered very peremptorily , though neither clerkly nor honestly ; That they must either not meddle with the matter at all , or else deale rather with my Person , then with my Doctrine . Yet he addeth very grauely these words ; Loe , a great number , euen of the best , haue consulted to answere my Bookes . Neuerthelesse , for this matter , as yee shall all agree : for I doubt not , but so many , and such , will see what is best . Where wee haue to obserue by the way , in perpetuam rei memoriam ▪ that not one onely Iesuite or Seminarie-priest writeth against mee , but euen the whole broode , tagge and ragge , haue bent their Bowes to shoote their Arrowes at mee . For , though one odde Companion be singled out to take the quarrell in hand , and to penne the Answere ; See my Counterblast , for Garnetes Letter . yet is the same fellow garded and assisted , with the ioynt counsell , aduise , iudgement , and helpe of all the rest . But to what end is this my digression ? Doubtlesse , to insinuate to the Reader ; that seeing I can neither see , nor yet learne who hath seene this dolefull Knell , Loe , the Iesuites write many Bookes against Bell , which they dare not publish . to which I must resort for Answere ; I can not but thinke , that it is hid vnder a Pipkin , so to be kept from Sun-burning ; euen as the other Fiue Bookes are , prepared so many yeares agoe . Howbeit , if either it , or any other Booke shall happen to come to my handes ( while God shall of his great mercie graunt me life , health , and sight , the two last whereof , doe in an hie degree begin to fayle me , ) it shall ( God willing ) receiue a speedy Answere . Let this Jesuite and all the rest , so perswade them-selues ; as also , that God giueth me comfort more then a litle , in all my conflictes against them .

The 15. Chapter : of Popish worshiping of Images .

B. C.

SAint Gregorie ( sayth Bell ) sharply reprooued the Worship 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 Catholique Church alloweth and teacheth ; which is nothing so : For it was passing farre different , for as much as S. Gregorie allowed conuenient Adoration , as shall straight be sayd .

T. B.

I answere ; first , that I approoue our Iesuites Answere , while he confesseth truely ; that Gregorie sharpely reprooued the Worshippe done to Images . Secondly , that I can not but withall condemne his fond interpretation of S. Gregories wordes : For , it is most cleare and euident , that Gregorie neuer approoued religious Worship giuen to Images . Thirdly , that our Fryer falsely imagineth , the Church of Rome to be the Catholique Church . Of which Subiect , I haue disputed at large , in my Christian Dialogue .

B. C.

Cardinall Bellarmine thinketh , that this erroneous Worshippe was giuen by certaine new Christians ▪ 〈◊〉 surely such were most likely to fall into that grosse sinne ; of whom it is not so much to be marueyled , if accustomed before to Idols , they behaved themselues in like manner towardes sacred Images , and adored them for Gods , as in Pagain sinne they were taught and practised .

T. B.

I answere ; first , that woe is to those silly and simply seduced Christians , who are enforced to beleeue and receiue as Catholique Doctrine , whatsoeuer Bellarmine and his Iesuited complices shall coniecture & imagine to be the trueth : Yet is is true , that all must be burnt with Fire and Faggot , in Rome , Spaine , and Portingale , that will not beleeue , as the Pope and his Cardinals teach them . Secondly , that the Worship which the Papistes this day giue to Images , is of like nature , qualitie , semblance , and condition in euery respect , with that which was giuen to Idols euen in the time of Paganisme . I prooue it out of your popish Reformed Portesse or Breuiarie , where I find this Prayer made to the Crosse. In Breuiar . Rom. hebd ▪ 4. quadr . in sabb . O Crux , aue spe vnica , hoc passionis tempore ; auge pijs iustitiam , reisque dona veniam : All hayle ô Crosse , our only hope , in this time of the Passion ; increase Iustice to the Godly , and eke to sinners Pardon giue . To which I adde the manner of Worship which the Papistes doe to the Crosse on Good-fry day ; to say nothing of other times . Vpon that day the Crosse is couered ; and in time of popish Prayers , the Priest by degrees doth vncouer the same : first , on the right side , with low reuerence done vnto it . Then on the left side , with the like reuerence exhibited . Lastly , the whole Crosse is reuealed ▪ and made manifest to the people . And the like superstitious dotage is vsed , in the Songe made to the Crosse. For , in euery of the three degrees , the tune is eleuated and made higher then afore . Which being thus done , the Priest putteth off his Shooes , and prostrate vpon the ground adoreth and kisseth the Crosse. Nadis pedibus adoratur crux . After the Priest , follow the rest , aswell of the Temporaltie , as of the Clergie ; euery one , in his order and degree . And because none may come empty to the Lordes House , many rich Oblations are made euen with the good liking of the Priest . But if any refuse to adore and worshippe the Crosse , he shall be burnt as an Heretique . If any desire to know the mysteries of Popish worshippe done to the Wooden Crosse , with the profound significations thereof , Durand . in rationale diui● . offic. libr. 6. cap. 77. he may find the same in Byshoppe Durand , who hath bestowed great labour in that behalfe . But say on sir Fryer , it is not yet time to goe to dinner ?

B. C.

Bell quoteth Biel ; where nothing is handled of any such Subiect . A small fault , especially in Bell , being one of such knowen trueth , that he neuer vseth any such sleightes , vnlesse it be for the better passage of the Ghospell . To let that passe ; Why hath he not cited his Wordes ? He may pretend what reason he please : but he must giue me leaue to thinke , that there is none other , saue onely , that he knew not truely where to find them .

T. B.

I answere ; first , that our Iesuite is so addicted to lying , as the Diuell may seeme to haue begotten him . If I should stand to examine and refute all the Lyes which our Iesuite poureth out in his Pamphlets , time doubtlesse would sooner fayle me , then matter whereof to speake . Secondly , that our Jesuite is condemned in his owne Conscience , as who accuseth me of that which is proper to himselfe , and whereof he knoweth me to be innocent . Is this possible to be prooued ? It is not onely possible , but so easie a thing for me to prooue it , that if I fayle herein , I will desire no credite to be giuen me in other matters . For the manifestation of the trueth herein , I desire the honest and indifferent Reader , to obserue two thinges with mee . Th' one , that the Iesuite hath seene , read , and taken note or notes , out of my little Booke , intituled , The wofull cry of Rome . In the Preface to the Reader , pag. 7. For , so much himselfe confesseth in his Preface to the Reader . Th' other , that in the selfe-same Wofull cry , I haue both truly quoted the place , and sincerely cited the expresse wordes of Biel : there I write in this manner . Yea , Gabriel Biel a religious Popish Fryer , and a very learned Schoole-doctor , who liued long after Gregorie and Serenus , euen one thousand , foure hundred , eightie , and foure yeares after Christ , doth sharply inueigh and reprooue the Worshippe giuen to Images . Hee hath a large Discourse of this Subiect , in which the Reader may finde these expresse wordes . Biel in Can. miss. lect. 49. in fine . Quod vero Christiana religio Imagines sustinet in Ecclesia et oratorijs , non permittit eo fine , vt ipsae adorentur . Sequitur : Neque adoro Imaginem Christi , quia lignum , nec quia Imago ; sed adoro Christum , coram imagine Christi ; quia scilicet imago Christi excitat me ad amandum Christum : Whereas Christian religion tolerateth Images in the Church , and in Oratories ; it doth not permit them for this end , that they may be adored : Neither doe I adore the Image of Christ , because it is Wood , neither for that it is an Image : but I adore Christ , before the Image of Christ ; because the Image of Christ , doth allure me to loue Christ . Thus much , and plentifull other matter against popish Worshippe of Images , the Reader may find in that Booke . And therefore I must not giue the Fryer that leaue , which he would enforce me to giue ; howsoeuer he thinke to deceiue others , with his palpable and grosse lying . True it is , that through the negligence of the Printer , Compositor , or Corrector , ( whom in this kind of businesse , I repute as one man , ) the place out of Biel is quoted amisse : Whereat the Fryer for want of other better matter , thought it his best course to wrangle and cauill ; albeit he knew right well ( as is already prooued , ) that in The wofull cry of Rome , the wordes are sincerely cited , and the place truly quoted : Which is an insoluble argument , that our Iesuite hath a cauterized Conscience , and is in semblance much like to Knightes of the Post.

B. C.

An other thing heere accurreth worth the noting ; Bell citeth in the Pamphlet of his Wofull cry , as Gabriels wordes , those which be not his , but rather Holcots , though alleadged by Gabriel ; which also he doth interpret to a good sense , as before was sayd .

T. B.

I answere ; first , that as the wordes are Holcots by inuention , so are they Gabriels by approbation : And consequently , that Holcot an other learned Papist , doth oppose himselfe against the Worshippe done to Images . Secondly , that Gabriel hath affirmed very resolutely , that Images are neither to be worshipped as Wood , nor yet as they be Images : that is , no way at all ; as we haue alreadie heard . Gabriel . Biel , in can . miss. ●ect . 49. prope finem . A litle after , that same Gabriel propoundeth the Question ; if that act by which one is carried to the Image ought to be called Adoration . To which he answereth , in these wordes . Dicitur , quod est adoratio analogicè et impropriè , non autem propriè ; quoniam est respectu creaturae : I answere , that it is called Adoration analogically and improperly , but not properly ; because it is in respect of a creature . And certes , seeing he will haue all proper and true Worshippe , to pertaine to God alone ; hee consequently auoucheth , that no true Worshippe is or can be giuen to any Image whatsoeuer . Thirdly , that Gabriel citeth Damascenus , for the same end and purpose : These are his expresse wordes . Quia non omnes noscunt literas , neque lectioni vacant ; patres excogitauerunt velut quosdam triumphos , in imaginibus hoc describere ad velocem memoriam . Quapropter multoties non secundum montem habentes Domini passionem , imaginem crucifixtionis Christi videntes , et in salutaris passionis memoriam venientes , procidentes adoramus Christum . Ecce , dicit Christum adorari , ad inspectionem imaginum ducentium in notitiam rememoratinam Christi : Because all can not read , neither haue all leasure to read ; the Fathers haue inuented as it were certaine triumphes , to describe this in Images for the speedy helpe of Memorie : Wherefore , not hauing often times in minde our Lordes Passion , when we behold the Image of Christ crucified , remembring his healthfull Passion , we falling prostrate , doe adore Christ . Behold , Damascene sayth ; that wee adore Christ , when we behold his Image bringing him to our remembrance . Thus writeth Biel out of Damascene . So then , albeit the best learned Papistes , do not denie Christ to be adored before his Image ; yet will they by no meanes graunt or allow , the Image itselfe to be adored .

B. C.

What hath Bell got by vouching the authoritie of S. Gregorie ? About the retayning of Images in Churches , he is directly against him ; as he can not deny . Concerning their Adoration also , he nothing helpeth him , but teacheth that , which nothing pleaseth his reformed spirit ; and therefore true it is not , that he reprooued the Worshippe done to Images , as Bell affirmeth .

T. B.

I answere ; first , that notorious lying is our Jesuites vsuall occupation : For , I am so farre from condemning simply and absolutely the making and retayning of Images for ciuill vse , that I haue plainely & expressely written in defence thereof ; constantly affirming the same , not to be prohibited by the word of God . Hee that shall duely peruse my Suruey of Poperie , Suruey , part. 2. lib. r. 1. cap. 6. concl. 2. can not stand in doubt thereof : And consequently , our Fryer knowing that Booke right well , to his griefe and sorrow ; prooueth himselfe to haue deserued the Whetstone , to be hanged about his necke for lying . Secondly , that our Fryer belyeth both S. Gregorie and my selfe , while he impudently denyeth , that Gregorie reprooued the Worshipping of Images : These are his expresse wordes . Gregor. Sereno episcopo , lib. 7. ep. 109. cap. 109. Et quidem zelum v●s , ne quid manu factum adorari possit , habuisse laudauimus ; sed frangere casdem Imagines non debuisse iudicamus . Sequitur : tua ergo fraternitas et illas scruare , et ab earum cultu populum prohibere debuit : Wee truely commende you , as hauing had zeale therein ; least any thing made with handes , should be adored ; yet doe I iudge , that you shou●d not haue broken the same Images : Therefore your brotherhood should both haue kept them whole , and also haue forbidden the people to adore them . Thus discourseth Pope Gregorie . Out of whose wordes , I obserue these golden Lessons . First , that Images may not be worshipped . Secondly , that it is the duety of Byshoppes to forbid the people to worshippe them . Thirdly , that Gregorie commended the zeale of the good Byshoppe Serenus , who breaketh Images in peeces , which the people worshipped . Fourthly , that though Images were in those dayes permitted for instruction sake ; yet were the people neuer permitted to Worshippe them , but euer sharpely reprooued in that behalfe . This is the trueth , concerning Gregorie and Serenus . Serenus thought it time , to breake the Images , when the people began to adore them . Gregorie thought , they might still remaine in the Church ; so the people were instructed how to vse them ; and prohibited to Worshippe them . And of his opinion , are some reformed Churches in this age , who still retaine Images in their Temples . I neither dare condemne those , who still keepe them in their Churches or Temples ; nor yet those , who haue abolished the same . But this I boldly auouch ; that Serenus had for his example , both the fact of the good King Ezechias , 2. Reg. 18. v. 4. who brake in peeces the Brazen Serpent , when the people began to adore it , albeit God himselfe had commaunded to set it vp : and also the practise of S. Epiphanius , Epiphan. ep. ad lo. Hierosol . in fine . who seeing the Image of a Saint hanging in the Church , tore the same asunder , and aduised the Wardens to bury some poore body with the Vaile , and to see that thencefoorth no such Vailes should be hanged vp in the Church . These are the expresse wordes of S. Epiphanius , translated by S. Hierome out of Greeke into the Latine tongue . Inueni ibi velum pendens in foribus ciusdem Ecclesia tinctum atque depictum , et habens Imaginem quasi Christi , vel sancti cuiusdam . Non. N. satis memini , cuius Imago fuerit . Cum ergo hoc vidissem in Ecclesia Christi contra authoritatem scripturarum hominis pendere imaginem scidi illud , et magis dedi consilium custodibus eiusdem loci , vt pauperem mortuum eo obuoluerent et efferrent . Sequitur : Et precor deinceps praecipere , in Ecclesia Christi istiusmodi vela , quae contra religionem nostram veniunt , non appendi : I found there a Vaile hanging in the Doores of the same Church dyed and painted , which had the Image as it were of Christ , or some Saint ; for I doe not well remember whose Image it was : Therefore , when I saw in the Church of Christ a mans Image against the authoritie of the Scriptures , I tore it in peeces ; In villa Anablatha . and aduised the Keepers of that place , ( of the Church in Anablatha ) to burie some poore body with it . I pray you commaund ; that hencefoorth such Vailes which make against our Religion , be not hanged vp in the Church of Christ . The same Epiphanius in an other place , hath these expresse wordes . Epiphan. haeres. 79. pag. 313. Re vera sanctum erat corpus Mariae , non tamen Deus . Re vera virgo erat ipsa virgo et honorata , sed non ad adorationem nobis data ; sed ipsa ador●ns eum qui ex ipsa carne genitus est , de caelis vero ex finibus paternis accessit . Sequitur . Neque Helias adorandus est , etiamst in viuis sit . Neque lohannes adorandus , neque Thecla , neque quisquam Sanctus adoratur . Non. N. dominabitur nobis antiquus error , vt relinquamus viuentem , et adoremus ea quae ab ipso sacta sunt . Sequitur . Sit in honore Maria : Pater , et Filius , ei Spiritus sanctus adoretur . Muriam nemo adoret , non dico mulierem , imò neque virum ; Deo debetur hoc mysterium . Neque Angeli capiunt talem glorificationem . Sequitur . Etsi pulcherrima est Maria , et sancta , et honorata , a non ad adorationem : The body of Mary was holy indeed ; but she was not God . The Virgin was a Virgin indeed and honorable ; but not giuen to vs to be adored : But she adoreth him , who being borne of her according to the flesh , came downe from Heauen , euen from his Fathers Throne . Helias ought not to be Worshipped , if he were this day liuing amongst vs . Neither is John to be Adored , neither Thecla , neither any other Saint : For , the old Errour may not so farre ouerrule vs , that we forsake the liuing God , and Adore the Workmanshippe of his handes . Let Mary be had in honour : let the Father , the Sonne , and the Holy Ghost , be Adored : Let none Adore Mary , I say not the Woman , but neither the Man ; this mysterie is due to GOD alone . The Angels are not capable , of such glorification . Though Mary be most beautifull , and holy , and honourable ; yet is she not to be Adored . Thus discourseth S. Epiphanius , affirming resolutely ; that onely GOD ought to be Worshipped and Adored , not any Saintes in Heauen , or on Earth ; much lesse their Images .

The 16. Chapter : of Church seruice in the Vulgar tongue .

B. C.

TO prooue that the Publique Seruice of the Church ought to be in the Vulgar tongue , he citeth the names of many Authors , without euer setting downe their Sentences , thinking it sufcient to referre the Reader 〈◊〉 his Suruey ; where he hath layd out their wordes at large .

T. B.

I answere ; first , that our Jesuite is so troubled , with my Bookes , as he seemeth to haue lost his wittes : For , The Iesuite knoweth not in the world , how or what to write . in his Preface of this present Pamphlet , hee obiecteth against me as a fault ; that I iterate some thinges in one Booke , which I haue published in an other . Neuerthelesse , heere he chargeth me of insufficiencie ; for that I referre the Reader to my Suruey , where I haue handled the controuersie at large . What a fellow is this Jesuisicall Fryer ? If I iterate that , which afore I vttered in an other Booke ; hee is like a madde man , and cryeth out ; that I trouble him with often repetitions . If I referre him to that , which I haue written else where ; he accuseth me as in this place , that it is not sufficient so to deale . Secondly , that himselfe in the .14 Chapter of this Pamphlet , yeeldeth no other Answere touching Pope M●rtins Dispensation , See the .14 . Chapter aforegoing . saue onely , that he referreth me to an vnknowen , and as yet inuisible Booke ; which he calleth , The dolefull Knell .

B. C.

This prooueth not , that the Publique Seruice of the Church was in any other Language , then in the sacre● Tongues of the Greeke , Latine , &c. For the Grecians might vnderstand the Priest , though their Seruice were in Greeke , because that Tongue was to them the vulgar and common .

T. B.

I answere ; first , that our Iesuite confesseth plainely , that his purpose is not to examine my whole Tryall , and I beleeue him in this point , albeit this Chapter consisteth onely of sixteene lines . But those few lines , containe such sound and pithy Doctrine , as all the Jesuitees in Christendome , are not able truely to answere the same . Secondly , that I am heere content to iterate part of that , which I haue else where set downe at large : and yet I can hardly thinke , that the same will be to our Fryers contentation ; Howbeit , volens , nolens , he must put it vp ; seeing he hath prouoked me thereunto . Theodoretus a great Learned man , and a very famous Historiographer , ( who liued almost one thousand and two hundred yeares agoe , ) A.D. 414. affirmeth constantly ; that in his time , the Scriptures were translated into all maner of Languages ; and that they were not onely vnderstood of Doctors and Maisters of the Church , but euen of the Lay people and common Artificers also : These are his expresse wordes . Theodor. de Graecar . affect . curat . lib. 5. pag. 521. to .2 . Hebraici verò Libri non modo in Graecum idioma conuersi sunt , sed in Romanam quoque linguam , Aegyptiam , Persicam , Indicam , Armenicamque et Scythicam , atque adeo Sanromaticam ; semelque vt dicam , in linguas omnes , quibus ad hanc diem nationes vtuntur . Sequitur . Fossoresque adeo ac bubuleos inuenias , plantarumque consitores , de diuina Trinitate , rerumque omnium creatione discertantes : The Hebrew Bookes are turned not onely into the Greeke tongue , but also into the Romane language , into the Egyptian , Persian , Indian , Armenian , and Scythian , as also into the Sanromaticall tongue ; and to speake all in a word , into all tongues , which this day are in vse amongst Nations . We may find Ditchers , Deluers , Neatheards , and Gardiners , disputing euen of the blessed Trinitie , and of the Creation of all thinges . Thus discourseth this auncient Father and great learned Writer , shewing most clearely vnto his Readers ; that in the auncient Church and old time , euery Nation had the holy Scriptures in their Vulgar language : and that in those dayes , all Christians did read the holy Scriptures so seriously , that both men and women of all trades and conditions , were able to dispute of the holy Trinitie , and of the Creation of the world : Which two poyntes for all that , are the most difficult , obscure , hard , and intricate Articles , in the whole course of Theologie . S. Ambrose hath these expresse wordes . Amb. lib. 3. hexam . cap. 5. tom. 4. In oratione totius plebis , tanquam vndis refluentibus stridet ; tum responsorijs Psalmorum , cantu virorum , mulierum , Virginum , parvulorum , censonus vndarum sragor resultat : When all the people pray togeather , there is a noyse , as if the Waues of the Sea did beate one against an other ; then with the answering of Psalmes , with the singing togeather of men , women , maydes , and litle children ; the consonant sound reboundeth , as it were an eccho with the surges of the Sea . Iustinus Martyr hath these wordes . Iustin. apol. 2. prope ●●nom . Sub haec consurgimus communiter omnes , et praecationes profundimus , et sicuti retulimus , praecibus peractis , panis offertur , et vinum , et aqua . Et praepositus itidem quantum pro virili sua potest , praeces et gratiarum actiones fundit , et populus faustè acclamat dicens , Amen : These thinges being done , wee all arise togeather and make our Prayers ; and after our Prayers , the Bread is offered with Wine and Water ; and the Minister as he is able , prayeth and giueth thankes , and the people with ioyfull acclamation say , Amen . Philo , a very auncient and learned Writer awong the Iewes , sheweth this old practise of our Christian Church , in these wordes . Apud Euseb. libr. 2. hist. cap. 17. Quae omnia supra dictus vir eo ordine , eademque consequentia , qua apud nos geruntur , expressit . Et vt vnus ex omnibus consurgens in medio , Psalmum honestis modulis concinat , vtque praecinenti ei vnum versiculum omnis multitudo respondeat : All which , the aforenamed man ( he speaketh of Philo the Jew , ) related in the same order and consequence , in which our selues doe them . And that one among all rising vp in the middest , sing a Psalme with tunable voyce ; and that so soone as he hath sung one Verse , all the people answere him . Chrysost. in . 2. Cor. hom. 18. in morab. S. Chrysostome speaketh so plainely of the peoples praying togeather with the Priest , & that euen in the time of the Liturgis or Masse ; as none doubtlesse that either read or heare his wordes , can stand any longer in doubt thereof : These are his expresse wordes . In eisdem iterum horrendis mysterijs bene precatur Sacerdos populo , et bene precatur populus Sacerdoti : Nam ( cum spiritu tuo ) nihil aliud est , quam hoc : Ea quae sunt Eucharistiae , id est . gratiarum actionis , communiae sunt omnia ; neque ille solus gratias agit , sed etiam omnis populus : prius . N. accepta illorum voce , deinde congregatis illis vt dignè et iustè hoc faciat , incipit Eucharistiam . Et quid miraris , si populus cum Sacerdote loquitur ? What can be more plainely told ? What more euident to the reader ? nothing in the whole world . In these dreadfull mysteries , the Priest wisheth well to the people , and the people desire Gods mercie to the Priest : For these wordes , ( with thy spirit ) haue no other meaning . The thinges that pertaine to the Eucharist ; that is , to the giuing of thankes , are common to them all ; for he onely giueth not thankes , but all the people also with him : For , he first receiueth their voyce ; after that , they being gathered togeather that he may doe this reuerently and well , he beginneth the Communion . And what maruell is it to thee , if the people pray with the Priest ? S. Cyprian testifieth the same practise , to haue been vsuall in his time ; alleadging the very wordes , that the common people answered to the Priest : Thus doth he write , in expresse tearmes . Cyprian . in orat . dom. pag. 316. Ideo et Sacerdos ante orationem , praefatione praemissa , parat fratrum mentes , dicendo , sursum corda ; vt dum respondet plebs , ( habemus ad Dominum , ) admoneatur nihil aliud se quam Dominum cogitare debere : Therefore the Priest after the Preface before the Prayer , Vide Origen cont. Celsu . lib. 8.9.13 . prepareth the mindes of the brethren , saying ; Lift vp your heartes : that while the common people answere , ( wee lift them vp vnto the Lord , ) they may be instructed , to thinke vpon no other thing but the Lord . What need is there , to stand vpon this poynt any longer ? Sozomenus sheweth plainely in his Historie ; Sozom. hist. trip . lib. 4. cap. 35. that in his time , ( which was more then 400. yeares after Christ , ) A.D. 424. the people and the Clergie did sing Psalmes in the Church togeather . So S. Hierome testifieth of the Church of Rome ; that in his time , Hier. in prefat. lib. 2. in ep. ad Galat. the people sounded out ( Amen ) with such an eccho , as if it had been with an heauenly Thunder . Nicolaus Lyranus , that great learned popish Doctor , Lyer . in . 1. cor. cap. 14. in his Commentaries vpon S. Paul to the Corinthians , affirmeth to his Readers very constantly ; that in the Primatiue Church , both the Prayers , and all other thinges , were in the Vulgar tongue . Yea , S. Basil sayth ; Basil. ep , ad cler. that in his time , all the people sang Psalmes togeather in the Church . And he addeth therevnto ; Neocaesar ▪ epist. 6 a. that it was the custome of all Churches so to doe . By these Testimonies it is cleare and euident , that in the Primatiue Church , and many yeares after , the Church seruice was euerywhere in the Vulgar tongue . S. Gregorie sometime Byshoppe of Rome himselfe , reporteth the vsuall practise of the Greeke Church , ( which he approoueth , ) to haue been as we haue already heard out of S. Chrysostome , and other famous Greeke Writers . And that which our Fryer sayth of the same Gregorie , is too too childish & ridiculous ; as it is euident by that which is already said , & shall ( God willing ) be yet more euident , before the end of this discourse .

Our Iesuite heere by way of a digression more then extrauagant , giueth a very short , but too too sweete an admonition : In which he pleaseth himselfe more then a litle , with his old doting foolerie , and rusty rotten Poperie . He telleth his Readers , ( whom he would gladly perswade to giue credite to his wordes , ) that our Ceremonies are pild patches of Protestanisme , & rusty ragges of the Reformed Congregation : and withall forsooth , that our Communion Booke it selfe , was neuer heard of in the whole world , till the late dayes of King Edward the sixt . My answere to this extrauagant and foolish admonition , I purpose in God , to set downe in the last Chapter of this Discourse . See my answere to this , in the last Chapter of this Booke . My reason hereof is this . My scope , intent , and purpose , in this present Booke , is bipartite or two folde . viz. to prooue soundly , and plainely to lay open , to all iudicious , honest , and indifferent Readers ; that the Religion , Fayth , and Doctrine , of the late Byshoppes & Church of Rome , is indeed the New religion , by litle and litle crept into the Church : and distinctly to name the time when , and the Authors by whom , euery materiall poynt & Article of the new Romish Fayth and Religion , did first begin ; as also to prooue soundly and clearely , that the Fayth and Doctrine this day established in the Church of England , is Catholique , Apostolicall , and the Old Romane religion . For which respect , I haue thought it meete and conuenient ; first , to accomplish and finish the former member , in proouing Poperie the New Religion : And that done , to prooue the Doctrine and Fayth of our English Church , to be the Old Religion . Which to performe as is sayd , I haue steadfast confidence in my mercifull GOD all sufficient ; who woonderfully preseruing me from many dangers almost ineffable , seemeth to haue reserued me to that end and purpose . God make me thankfull , and euer to referre all that I well doe , to his most holy name . Psal. 115.1 . Non nobis Domine , non nobis : sed nomini tuo da gloriam . Thou ô God , who hast chosen the foolish things of this world , to confound the wise ; and the weake thinges , to confound the mightie things : 1. Cor. 1.27 . thou , who by the mouth of babes and sucklings , hast made perfect thy prayse : thou , who hast chosen Peter the Fisher , Mat. 21.16 . Matthew the Publican , and Paul the Persecutor , Mat. 4.18 . Mat. 9.9 . Act. 8.3 . act. 9.1 . 1. tim 1 , v. 13. Rom. 11.33 . 1. Sam. 17. v. 4.10 . to be thine Apostles : thou , thou ( ô God ) in thine vnsearchable iudgements , hast ordained me the meanest and vnworthiest among many thousands , to bicker with the mighty Goliath , and to fight the Battell of thy Church against him , ( the Byshop of Rome I meane ; ) who would thrust our Lord Iesus thy deare Sonne , out of his throne .

The 17. Chapter : of the Antiquitie of Popish Masse , and the partes thereof .

B. C.

HEe falsely and blasphemously concludeth euery peece of the Masse , to be rotten Ragges . For , are the wordes of Consecration , the most essentiall part thereof , which came not from any man , but from the institution of Christ himselfe ; as also the Pater noster , rotten Ragges ? Who durst say it , but Sir Thomas ?

T. B.

I answere ; first , that one of the wordes of our supposed Consecration ( which is , enim , ) is no essentiall part thereof ; as your owne best learned Doctors tell vs . Secondly , that in your supposed Consecration of the Chalice , sundry wordes ( as Aquinas and other learned Papistes graunt , ) are not of the Essence thereof . For the larger discourse of which Subiect , I referre the Reader to my Suruey . Thirdly , that the Holy wordes ( This is my body , ) came not from Christ , Note well the word , ( as . ) as they are a part of the late Romish Masse . I prooue it soundly , for that our Sauiour Christ did not vtter them , vntill he had blessed and consecrated the Bread . And consequently , they neither are , Mat. 26. v ▪ 27. nor can be any part of Popish Masse , as Christ ordeyned them : For , in Christes Consecration , Marke well the word . ( as . ) many thinges went before . First , he tooke the Bread : secondly , he blessed it : thirdly , he brake it : fourthly , he gaue it to his Disciples : fiftly , he sayd ; Take and eate , this is my Body . Whereupon I conclude , with this ineuitable illation ; that either the wordes of popish Conseceation , do not worke Transubstantiation ; or else that that which Christes Apostles receiued at Christes handes , was not Christes body vnder accidentes without subiectes . For the larger discourse whereof , I referre the Reader to the Downe-fall of Poperie , and to the Jesuites Antepast . The rest of this Chapter ( God willing , ) shal be answered soundly and plainely , in the last Chapter of this Discourse : at which time ( I hope in God , ) I shall triumph ouer Pope and Poperie , and giue them both their deadly woundes .

The 18. Chapter : of the profound mysteries of popish Masse .

T. B.

IN this Chapter , our Iesuite being at a non-plus , ( as many times afore , ) doth onely charge , mocke , and mow , at our Communion Booke & the partes thereof . For his answere , I reserue the last Chapter . His 19. and 20. Chapters require no answere at all . He can say plaine nothing ▪ neither for the Kissing of the Popes Feete , nor for Praying vpon Beades . Hee freely graunteth euen the noueltie and non-age of them both .

The 21. Chapter : of changing the Popes name .

B. C.

IF our sauiour Christ constituting Simon Head of the Church , changed his name , and called him Peter ; what inconuenience or absurditie is it , that the Pope , assumpted to that dignitie , should imitate the same , and make choyce of some of his predecessours names , thereby to be stirred vp to follow his vertue and sollicitude in gouerning the Church of Christ ?

T. B.

I answere ; first , that what dignitie the Pope hath in the Church , it is sufficiently disputed in the second Chapter . Secondly , that latter Popes haue been so stirred vp to Vertue , by the example and names of the former , as they haue better deserued to be reputed Deuils incarnate , then holy Saintes , or Godly men on earth . Thirdly , that our Jesuite giuing power to the Pope , to doe what Christ hath done before him ; confirmeth what I haue sayd of the Pope , in the second Chapter ; That he can change the nature of thinges , make of nothing something , and such like . Fourthly , that the Iesuit● belyeth our Lord Iesus egregiously , while he affirmeth him to haue changed Simons name : For , Christ changed no name in his Apostle ; but added a new name , for the perfection of the former . I prooue it , because Christ euen after his resurrection , called him three seuerall times , Simon the sonne of Jona ; and once , Simon Peter . Ioh. 21. v. 15. But with our lying and impudent Fryer , an Horse-mill , or a Mil-horse , is all one : Yet with honest and wise men , it is one thing , to change a mans name ; an other thing , to adde perfection to the same . Fiftly , that ( as I sayd in my Tryall . ) it is no maruell , if Popes be ashamed of Christes Religion , seeing they are ashamed of their names giuen them in their Baptisme . To this our Fryer is mute , because hee could not answere it . Sixtly , that our Fryer else where , reprooueth scornefully ; Cap. 13. of priuate Masse . that the Bread remayning after our Communion , is allotted to the vse of the Minister . But heere he will haue it no irreuerence , to change the name giuen in holy Baptisme ; by which for all that , he was dedicated vnto God . Seuenthly , that not the desire of Vertue , but the sting of Pride , caused Pope Hog-snoute , to change his name into Sergius : which noueltie was brought into the Church , 840. yeares after Christ .

The 22. Chapter : of The paschall Torch .

T. B.

THIS Pascall Torch inuented by Sozimus , 400. yeares after Christ , was very superstitiously vsed ; as I shewed in my Tryall . But both the newnesse and the superstition , our Fryer swalloweth vp ; and his mouth is so full therewith , that he is become mute .

The 23. Chapter : of the Popish Pax , and the mysteries thereof .

B. C.

THe soules in Purgatorie are in mutuall peace and charitie one with an other , and without all feare of falling from that happy state ; and this signifieth the withholding of the Pax , or kisse of Peace , in a Masse for the dead .

T. B.

I answere ; first , that late Poperie , is meere foolerie : For , seeing the withholding of the Pax , signifieth mutuall Peace & Charitie one with an other ; it were expedient to keepe the Pax , as well from the liuing as from the dead ; especially , from the Popes and popish massing Priestes : For they receiuing the Pax , ( if this great mysterie be true , ) doe thereby insinuate to the world , that they are not in peace and charitie one with an other ; no not in the time of their holy so supposed Masse . For the rest , see the Tryall , and it is enough . Secondly , that our Papistes vsually graunt ; that the fire of Hell , and of popish Purgatorie , is all one ; saue that Purgatorie fire shall once haue an end : And yet our Fryer heere , calleth them happie , that are boyling and burning there . Let such happinesse ( for mee ) befall him and his cursed crew .

The 24. 25. and 26. Chapters .

T. B.

FOr these three Chapters , I wish the Readers to obserue with me , the Iesuites free confession vttered in these expresse tearmes . The principall cause of our Saluation is our sauiour Christ , and his Merites . Secondarie and instrumentall are many thinges ; as the Sacramentes , and Men that cooperate vnto our Saluation . Yea , other Consecrated thinges , as Holy Water , Agnus Dei , &c. Out vpon rotten Popery . though nothing comparable to Sacramentes , may also in a good sense be sayd to helpe vs to obtaine Saluation by the Merites of Christ ; for as much as all Holy thinges , haue force to produce supernaturall effectes ; as namely , to chase away wicked Spirits , & to extinguish the fierie Dartes of the Enemie . Thus pratleth the Iesuiticall Fryer : the recitall of whose wordes , being naked without all proofes , is a sufficient confutation of the same . The holy Apostle of our Lord Iesus , teacheth vs plainely ; that it is , The Shield of Fayth , wherewith we may quench al the Firie Dartes of the wicked : Ephes. 6. v. 16. He willeth vs not to take Holy water , Holy bread , Crosses , Medales , Agnus Deis , the Bones of Champian , Sherwin , Ballard , Watson , and such like popish trumperie . No Scripture of the old or new Testament ; no holy Father , no approoued Councell , no authenticall Historie can be named , which exhorteth vs to put any confidence , in such beggerly dotage of late Popish foolerie . For the rest , peruse the Tryall , and it is enough .

The 27. Chapter : of the dolefull Oath , which popish Byshops make to the Pope .

B. C.

AS for the Oathes of Byshops made to the Pope , the lawfulnesse thereof appeareth , because it is made with all Catholique Princes consent , and meant onely in iust and lawfull thinges , which are according to Gods Law and holy Canons ; and it hath been vsed aboue a thousand yeares agoe , as it is euident by the like Oath made by a Byshoppe vnto S. Gregorie the great , and S. Boniface the Apostle of Germanie , and worthyest man that euer England bredde , did sweare when he was consecrated Byshop , to concurre with the Pope and commodities of his Church .

T. B.

I answere ; first , that all this which the Fryer B. C. heere telleth vs , was obiected afore by S. R. in his pretensed Answere to the Downefall of Poperie . Secondly , that I haue confuted the same so soundly in the Jesuites Antepast , as whosoeuer shal with indifferencie peruse the same , can not but see the Iesuite wounded vnto death .

Heere by the way , I must tell our Fryer , that the words of S. R. are by him quoted in the thirtieth Article and the fourtenth Chapter : and yet are they in the seuenth Article . This I deeme to be the Printers fault , and therefore doe not vse to reprooue him for the like escapes ; howbeit , hee ( for want of better matter , ) rayleth and brawleth like a madde man ; if he finde neuer so litle amisse in my Bookes , through the Printers fault ; who vsually am almost 2●0 . myles from the Presse , when any one of my Books is a printing . All the rest of this Chapter is soundly refuted , in the Iesuites Antepast , & Downefall of Popery .

The 28. Chapter : of the popish Fast of fourtie dayes , commonly called Lent .

B. C.

MAny mad gambols doth the Minister fetch in this Chapter ; and among other , hee will needs prooue , that the Lenten-fast is hurtfull both to the soule and body ; and disputeth out of Hippocrates like a pretty Pettifogger in Phisicke , to shew , Marke well the Tryall of the new Religion , for this present case . That it is hurtfull to our health . This , albeit I doe not doubt , but it is a notorious vntrueth ; yet because it is not my profession to argue of any such Subiect , I leaue him to the mercie of the Phisitions ; who ( I thinke ) vpon the feeling of his Pulse , are like enough for the curing of such an extrauagant conceit , to condemne him to Hyppocrates bands .

T. B.

I answere ; first , that our Fryer by his owne confession , reprooueth that as a notorious vntrueth , wherein hee hath no skill ; and withall , taketh vpon him to censure my condemnation , vpon the feeling of my Pulse : which to iudge , is a very hard poynt in the noble art of Phisicke . Secondly , that it is the Jesuites profession , to shew himselfe a notorious lyer : which is prooued againe and againe , throughout this whole discourse . Thirdly , that if my Disputation were not truely grounded vpon the art of Phisicke , the Jesuite could not haue wanted helpe , to haue confuted the same . Peruse the Tryall , and marke it well : for , it woundeth the Fryer , euen vnto death .

B. C.

Omitting this , let vs see what followeth . The Fast of the auncient Church ( quoth hee , ) was free , voluntary , and not commaunded by any Law . An vntrueth : for it was a Tradition of the Apostles to Fast in Lent ; and so not free . Wee ( sayth S. Hierome , ) Epist. ad Marcellam . in the whole yeare , do Fast one Lent , according to the tradition of the Apostles . And S. Austen sayth , It is sinne to breake Lent-fast .

T. B.

I answere ; first , that I graunt the Iesuites antecedent ; and yet doe I deny both his consequent , Primo principaliter . & his consequence . His consequent , because Lent was free , voluntarie , and not commaunded by any Law ; as I shall by & by ( God willing ) prooue by an euident demonstration . His consequence , Argmentum ad hominem . because Lent may be an Aposticall Tradition , and withall remaine free and voluntarie still : I prooue it by the Iesuites owne free graunt , and his best manner of disputing : Supra cap. 12. For , when I in the 12. Chapter of my Tryall , had prooued by Apostolicall and plaine Diuine tradition , euen expressed in the holy Scripture ; that the Lay people ought to receiue the holy Communion vnder both kindes ; the holy Apostle affirming , that he deliuered what he receiued from our Lord Iesus : 1. Cor. 11. v. 23. the Jesuite answered roundly , in these expresse wordes . The Iesuite woundeth himselfe with his owne weapon . The most that can be gathered out of S. Paules wordes is this ; That in his time , the Eucharist was ministred to Lay-people vnder both kinds ; which we deny not : but they prooue not , that it neither was , nor might be giuen vnder one kind . Thus disputeth our Iesuite , affirming resolutely , that the tradition receiued from Christ , and deliuered by S. Paul , may be altered & changed ; & consequently , that it is free , voluntarie , and not commaunded by any Law . For doubtlesse , no power vpon earth , may alter or change Christs holy precept . This is already prooued , and is also manifest of it selfe . For , an inferiour hath no power , to change the Law of his superiour : which the popish Saint Antoninus , sometime Archbyshoppe of Florence , doth very plainely teach vs in these expresse wordes . Antoninus de potest . Papae , part. 4. tit. 22. cap. 3. part. 1. Quantum verò ad illa quae sunt de iure naturali vel diuino , iurisdictio seu potestas Papalis non se extendit ; sic verò , quod ista possit mutare , vel etiam dare eis vim obligandi : Et ratio est , quia inferior non potest mutare leges superioris ; Deus autem superior est ad Papam : Concerning those thinges , which are of the law of Nature , or of the law Diuine , the Popes Iurisdiction or Power doth not extend it selfe vnto them ; so to weete , that the Pope can either change them , or giue power obligatorie vnto them : And the reason thereof is , because an inferiour can not change the Lawes of his superiour . Franciscus a victoria , that famous Popish Schoole-doctor , who first brought Scholasticall Theologie into Spaine , is consonant to Antoninus that famous popish Saint , in these expresse wordes . Victor relect. 4. de po●est . papae , propos . 1. Pag. 126. In hoc genere Decretorum aut Canonum , Papa nihil potest immutare dispensando , et multo minus abrogando : Conclusio est omnium Theologorum , absque controuersia ; et potest breuiter probari , quia ius naturale est immutabile ; et ( vt legitur in decretis , ) naturale ius semper permanet : In this kind of Decrees or Canons , the Pope can change nothing by Dispensation , and much lesse by Abrogation . It is the conclusion of all Diuines , without all controuersie : and it may be proued briefely , because the law of Nature is immutable ; & ( as we read in the decrees ) the law of Nature is euer permanent . Thomas Aquinas , that popish Angelicall Doctor and canonized Saint , ( whose writinges are to the Papistes , as the holy Ghospels , ) confirmeth the Doctrine of Antoninus and Victoria , in these expresse words . Aquin. in lib. 3. sentent . dist. 37. art. 4. Sed praecepta Decalogi , sunt de iure naturali ; ideo nec in eis nec in alijs , prout vim eorum continent , licet alicui homini dispensare : But the preceptes of the Decalogue , are of the law of Nature ; & therefore no man can dispense , either with them , or with others , that conteine and haue like force with them . Thus much for the Consequence . Now to his Consequent , in Gods holy name .

The answere to the Iesuites consequent . That Lent-fast was in the primitiue , as also in the auncient Church , ( which twaine our Iesuite doth many times fondly confound , ) free , voluntarie , and not commaunded by any Law , I prooue many wayes . First , because the same time was not regarded or obserued a like in euery place . Eusebius Caesariensis , a very auncient and most learned Father , and famous Historiographer , hath these expresse wordes . Euseb. hist. lib. 5. cap. 26. Neque de die tantum disceptatio est , sed et de ipsa specie ieiunij : Siquidem alij vnum sibi ieiunandum diem esse putant ; alij , duos ; alij , plures ; alij , quadraginta , horas diurnas et nocturnas computantes diem suum statuunt : The difference is not only about the Day , but also concerning the Kind of Fast : For , some thinke , that they must Fast one day ; others , that they must fast two ; others , that they ought to fast moe dayes ; others appoint fourtie dayes , reckoning both the houres of the day and of the night for one day . Nicephorus is consonant to Eusebius , in these expresse wordes . Nicephor . ecclesi . hist. lib. 12. cap. 34. Romani tres continuas habdomadas , sabbathis et dominicis diebus exceptis , ietunarunt : Illyrici autem et cuncta Graecia , Alexandria , et Libya omnis , Aegyptus et Palestina , sex hebdomadibus ante festum Paschae ieiunium continuarunt , quaedragesimam tempus id nominantes . Alij rursus ante septem hebdomades ieiunare incaeperunt , sicuti Constantinopoli et circum circa ad Phaeniciam vsque , tribus tantum hebdomadibus quinos dies ex interuallo , binis septamanis intermissis , a cibis se abstinentes , itidem quadragesimam tempus tale vocarunt . Montanistae vero , duabus : quos mihi demirari in mentem venit , quomodo omnes isti in dierum numero sic variantes , quadragesimam tamen ieiunij tempus vocent . The Romans fast three whole weekes ; the Saterdayes and Sundayes excepted . But the Illyrians and all Greece , Alexandria and all Lybia , Egypt and Palestine , continue their Fast sixe weekes before the Feast of Easter , naming that time Quadragesima , or , the Fast of Fourtie dayes . Others began to Fast before Seuen weekes ; as at Constantinople , and other places thereabout vntill Phaenicia , They fast fifteene dayes by interuall . fasting onely Fifteene dayes in three weekes by interuall , with omission of the rest ; and yet giuing their Fast the same name . Cassiodorus in the Tripartite Historie , and Sozomenus in his Historie , Trip. hist. lib. 9. cap. 38. Sozom. lib. 7. cap. 19. doe relate the same varietie in the selfe same manner . Our latter Papistes perceiuing a grosse errour in the reckoning or supputation of Lent , inuented a new , no fortified Bulwarke : For , Pope Gregory corrected the popish Lent-fast . Pope Gregorie added Foure dayes in the beginning , ( which they commonly call , Clensing dayes , ) to supply the want . And yet haue they not the number ; as they doe desire : For , if the Sundayes be not in their computation , ( as they neither are , nor can be in very deed , ) then haue they but a mingle mangle Lent : If they be reckoned , they surpasse their number by sixe dayes ; and consequently , their number no way falleth iumpe . These are the Popes expresse wordes , as they are set downe in his owne Decrees . De Consecra . dist. 5. cap. quadragesima Quadragesima summa obseruatione est obseruanda , vt ieiunium in ea ( praeter dies Dominicos qui de abstinentia subtracti sunt ) nisi quem infirmitas impedierit , nullatenus soluatur ; quia ipsi dies decimae sunt anni . A prima ergo Dominica quadragesimae vsque in Pascha Domini , sex hebdomadae c●mputantur ; quarum , viz. quadraginta dies et duo sunt , ex quibus dum sex Dominici dies abstinentiae subtrahuntur , non plus in abstinentia quam triginta sex dies remanent . Verbi gratia : Si per 365. dies annus voluitur ; deinde per triginta et sex dies aflligimur , quasi anni Deo decimas damus . Sed vt sacer numerus quadraginta dierum adimpleatur , quem saluator noster sacro suo ieiunio consecrauerat ; quatuor dies prioris Hebdomadae , ad supplementum quadraginta dierum tollantur : Id est , quarta feria , quae caput ieiunij subnotatur , et quinta feria sequens , sexta feria , et sabbatum : Nisi istos dies quatuor superioribus triginta sex adiunxerimus , quadraginta dies in abstinentia non haberemus : Iubemur autem et ab omnipotenti Deo , omnium bonorum nostrorum decimas dare : Lent must be kept with very great obseruation , so as by no meanes the Fast in it be broken ( besides the Sundayes , which are no part of the Abstinence , ) vnlesse ones infirmitie hinder the same ; because the dayes thereof , are the Tenthes of the yeare : Therefore , from the first Sunday of Lent vntill Easter , there are by computation , Sixe weekes ; in which there are Fourtie dayes and two ; from which while sixe Sundayes of abstinence are subtracted , there remaine no moe in abstinence but sixe and thirtie . 36. dayes in Lent , besides the Sundayes . For example sake , If 365. dayes make a yeare , and we afflict our selues sixe and thirtie dayes ; we then giue to God , as it were the Tenth of the yeare . But that the sacred number of Fourtie dayes , which our Sauiour consecrated with his sacred Fast , may be compleat ; Foure dayes of the weeke aforegoing , are added for the supplement of the Fourty dayes : That is to say , Wednesday , Thurseday , Fryday , and Saturday : For , if we ioyned not these Foure dayes to the other Sixe & thirtie , we could not haue a Fast of Fourtie dayes : But we are commaunded of God omnipotent , to giue Tythes of all our Goodes . Thus discourseth Pope Gregorie . Socrates in his Ecclesiasticall Historie , doth liuely lay open to the Readers , the varietie of Lent-fast : These are the expresse wordes . Socrates , hist. lib. 5. cap. 22. Ieiunia ante Pascha inuenire est aliter ab alijs custodiri : Romani namque tres ante Pascha septimanas , praeter sabbathum et dominicam , continuas ieiunant . Illyrici , et tota Hellada , et Alexandrini , ante sex septimanas ieiunium ante Pascha ieiunant , illudque quadragesimam vocant : Reliquorum autem praeterea alij ante septem hebdomadas festi huius ieiunium ordiuntur , ac solos quindecim dies per interstitia ieiunantes , nihilominus et ipsi tempus hoc quadragesimam vocant : The Romans fast three whole weekes before Easter , besides the Sabbath and Sunday . The Sclauonians and all Greece , and the Alexandrians doe keepe their Fast sixe weekes before Easter , and call it Quadragesima . But among others , some begin their Fast of Lent , before seauen weekes , and fast onely fifteene dayes by intermission ; and neuerthelesse call this Fast Quadragesima , or the Fast of Fourtie dayes . S. Epiphanius expresseth plainely and distinctly the aforenamed varietie of Lent-fast : these are his expresse wordes . Epiphan. haeres. 80. libr. 3. in fine . Porrò , Quadragesimam ante septem dies sancti Paschatis similiter seruare solet eadem Ecclesia in ieiunijs perseuerans , dominicis vero non omnino , neque in ipsa Quadragesima : Furthermore , the same ( Catholique ) Church continuing in Fasting , accustometh in like maner , to keepe the Quadragesimall time ( or Lent ) Seauen dayes before the Feast of Easter : But shee neuer fasteth on the Sundayes , no not in Lent . Secondly , because the same manner of fasting , was not regarded or bserued a like in euerie place . Socrates an auncient and famous Historiographer , hath these expresse wordes , Socrat. hist. lib. 5. cap. 22. A.D. 427. Nam alij omnino animatis abstinent , alij vero ex animatis solos Pisces comedunt . Nonnulli cum Piscibus etiam volatilibus vescuntur , et illa , secundum Mosen , ex aquis prouenisse dicentes . Alij et Baccis et Ouis abstinent , Aliqui solum aridum Panem mandacant ; nonnulli , ne hunc quidem : sunt qui ad nonam horam vsque ieiunantes varijs cibis vtantur : For some absteine from liuing thinges wholy ; othersome , of liuing thinges eate Fishes onely : others with Fishes eate also Birdes , affirming that they are engendred and liue of the Sea : That is , vsque ad nonam . others neither eate Berries , nor Egges : Some eate dry Bread onely ; others , no Bread at all : and some fast vntill three a clocke in the after noone , and then eate sundry kindes of Meate . Cassiodorus in the Tripartite Historie , Hist. trip . lib. 9. cap. 38. Niceph. lib. 12. cap. 34. and Nicephorus in his Historie , doe both testifie the same varietie of Lentonmeates . Epiphanius that auncient , holy , and learned Father , ( who liued within 400. yeares of Christ , ) A.D. 373. maketh mention of such a Lent-fast , as our Iesuite and the Pope himselfe would be loth to obserue and keepe , though it abridge the time more then a litle : these are his expresse wordes . Epiphan. haeres. 80. lib. 3. in fine . Caeterum , per sex dies ipsius Paschatis , omnes populi in siccorum esu perseuerant ; pane inquam , et sale , et aqua tunc vtentes ad vesperam : But , sixe whole dayes before Easter , all the people continue in eating dry thinges ; vsing nothing vntill the Euening , but Bread , Salt , and Water . Thirdly , because many auncient , famous , learned , and approoued Writers , doe plainely , distinctly , This reason can neuer be truely answered . and constantly auouch ; that no Law was made neither by Christ , nor yet by his Apostles , for the keeping of the Fast of Quadragesima ( which we call Lent-fast . ) This argument may be rightly tearmed , ( Noli me tangere . ) Cassiodorus in the Tripartite Historie , hath these wordes . Hist. tripart. libr. 9. cap. 38. Et quia lectio nulla ex hoc inuenitur antiqua , puto Apostolos singulorum hoc reliquisse sententiae ; vt vnusquisque operetur non timore , non necessitate , quod bonum est : And because no auncient Writer recordeth this , Iiudge , that the Apostles referred the matter , to euery ones libertie & free election ; that euery one might doe what good is , without feare or necessitie . Nicephorus hath these expresse wordes . Nicephor . lib. 12 , cap. 34. Diuersum etiam est cibi capiendi tempus : aliqui namque hora nona , aliqui post occasum solis , quidam post diem vnam , sequenti die cibum capiunt : nonnulli vero ad tres , ad quatuor , ad quinque et ad septem vsque dies , dapibus abstinentes procedunt ; pro eo atque quisque cibo carere vel vult , vel potest . Et alia apud alias gentes et populos fiunt , apud quos rerum talium innumerae extant causae ; de quibus omnibus nullum praeceptum quod in scriptum relatum sit , ostendi potest . Vt satis constat , primos illos verbi ministros ab initio obseruationes eiusmodi arbitrio quorumque reliquisse , vt quisque non metu aut necessitate quapiam adductus , quod bonum est , deligere et sequiposset : The ninth houre with vs , is three a clocke in the after noone . The time also of eating , is various : for , some take meate at the ninth houre , some after Sunne-setting ; some , continue their Fast vntill three , foure , fiue , or seauen dayes ; as euery one is willing , or able to absteine . Other nations and people haue their customes , hauing many causes so to doe : concerning all which , they are not able to shew any Precept or Law , extant in any Historie any where . Wherevpon it is euident , that the Ministers in the primatiue Church , referred all such Obseruations to euery ones free choyse & election ; that euery one without feare or necessitie , might choose and follow what is good . Socrates affirmeth very constantly ; that it is not possible to shew any Written law , concerning the Fastes vsed in the Church : these are his expresse words . Socrates , hist. libr. 5. cap. 22. Et quoniam hac de re nemo seriptum aliquod mandatum ostendere potest , liquet , quod et illam Apostoli cuiusque sententiae ac voluntati liberam reliquerint , ne metu quisquam vel ex necessitate quod bonum est operetur . Talis per Ecclesias est ieiuniorum dissonantia : And because no man can shew any written Commaundement , it is cleare , that the Apostels left the matter , to euery ones free choise and election ; that euery one without feare or necessitie , might doe what good is . S. Austen turneth Popish Lent vpside ▪ downe . S. Augustine that auncient Father , that holy and Learned writer , that worthy Champion of Christes Church , who for his rare Vertues and Learning , was highly reuerenced throughout the Christian world ; is so cleare and resolute in this Controuersie , that he woundeth the Pope & all his Iesuited Popelings , vnto death : these are his expresse wordes . August . ad Catulanum , epist. 86. Ego in Euangelicis et Apostolicis literis , totoque instrumento quod appellatur Testamentum novum , animo id reuoluens , video praeceptum esse ieiunium : quibus autem diebus non oporteat ●eiunare , et quibus oporteat , praecepto Domini vel Apostolorum , non inuenio definitum : I reuoluing & pondering in my minde the Ghospels and Writinges of the Apostles , The Apostles made no Law for fasting Lent . with all the new Testament , doe finde , that we are commaunded to Fast : But , vpon what dayes we must Fast , or not Fast , I finde it not decreed or defined , neither by any commaundement of Christ , nor yet of his Apostles . Thus discourseth this holy and learned Father , constantly affirming with other auncient and learned Writers ; that the Quadragesimall fast ( which we call Lent ) was free and voluntarie in the time of the Apostles , no Law being then made for keeping the same . Euseb. hist. lib. 5. cap. 18. ex Apollonio . Yea , Montanus the Heretike ( as Eusebius testifieth out of Apollonius , ) was the first that prescribed Lawes of Fasting . I answere secondly ; that the Lent-fast is not any Apostolicall tradition at all . Secundo principaliter . I prooue it first , because in the Canons of the Apostles , ( which Pope Zepherinus and Pope Leo the ninth haue approoued , ) no mention is made of Lent . Gratian. dist. 16. cap. Apostolorum . Secondly , because S. Clement ( whom S. Peter a litle before his death , chose to be his successour at Rome , if Popish writinges be true , ) publishing eight whole Bookes of Apostolicall Constitutions , doth not in any place , so much as once make any mention of the Quadragesimall fast , or Lent ; as it is & hath bin kept in Rome , of the late Byshops there , and their Popish vassals . Apostolor . Con. 8. const. Apostol. lib. 5. cap. 16. e● . cap. 21. lib. 7. cap. 24. Thirdly , because the first foure auncient and approoued generall Councels , doe not once name the sayd Quadragesimall fast . Fourthly , because th' Apostles setting downe a law how to keepe Easter , say nothing at all of keeping the Lenton-fast . Fiftly , because the Apostles haue made a flat Law against the Fast of euery Saturday , one onely excepted , which was the day of Christs sacred Funerall . These are the wordes of S. Clement so supposed . Sabbathum et Dominicum diem Festum agite ; quoniam illud naturae conditae est Monumentum , hic resurrectionis . Vnum autem Sabbathum seruandum vobis est in toto anno , quod pertinet ad Sepulturam Domini ; in quo iciunare oportet , non festum agere : Clemens , lib. 7. c. 24. const. Apost. Keepe as a holy Feastiuall day , the Saturday and the Sunday ; because the one is the Monument of the Creation , th' other of the Resurrection . But one Saterday onely ye must keepe , in the whole yeare , which perteyneth to our Lordes Funerall ; in which we must Fast , and not keepe it Holy-day .

I answere thirdly , Tertiò principaliter . that the Popish Lent-fast is very Superstitious , plaine Hereticall , and too iniurious to the sacred blood of Christ Iesus . I prooue it first , because they superstitiously absteine from Flesh , as did the Heretiques condemned by S. Paul . 1. Tim. 4. v. 3. The Papistes Mordicus and impudently deny this ; but their owne Durand , their trustie and faythfull Byshoppe shall confound them : these are his expresse wordes . Dur. in rat . dium. offic. lib. 6. cap. 7. prope finem . Tempore ieiuniorum praetiosae vestes deponuntur , et humiles assumuntur et carnes tam solidae quam liquidae dimittuntur . Sed cum Pisces sint Caro , quare hoc tempore comeduntur ? Responsio . Deus non maledixit Aquis , quoniam per Aquam baptismi futura crat remissio peccatorum . Hoc enim elementum dignissimum est , quod sordes abluit , et super quod spiritus Domini ante mundi constitutionem ferebatur . Terrae verò maledixit in operibus hominis . Inde est , quod omne genus carnis quod in terra versatur , tam quadrupedia quam Aues , in ieiunijs non licet comedere : While we Fast , costly Garmentes are laide away , and base Attyre assumed , and Flesh aswell solide as liquide is dismissed : But seeing Fish is Flesh , 1. Cor. 15. v. 39. Loe , Fish is Flesh. wherefore is Fish eaten in Lent ? I answere , that God cursed not the Waters , because by the Water of Baptisme , we were to receiue remission of our sinnes : for this Element is most worthy , as which washeth away our filth , and vpon which the Spirit of our Lord was carried before the World was made : But God cursed the Land , in the workes of Man . Hence commeth it , that euery kind of Flesh liuing on the land , aswell foure footed Beastes , as Birdes , may not be eaten in time of our Lent-fast . Thus disputeth our popish Bishop Durand ; auouching plainely , that we may not eate Flesh in Lent , because God accursed the fruites of the Earth . Which assertion is very Superstitious , and plaine Hereticall . For , aswell may our Jesuite conclude against Bread and Wine in the holy Eucharist , vnles he denie them to be the fruites of the Earth . Secondly , because in their holy Lent-fast , ( sayth their so supposed S. Clement , ) they must pray for the damned ; which doubtlesse is a damnable Heresie : These are his expresse wordes . Constit. Apost. lib. 5. cap. 13. in fine . Ieiunantes in ea omnes cum timore et tremore , crantes per eos dies pro ijs qui pereunt : All fast Lent with feare and trembling , praying all those dayes for them that perish . This hath a stronge taste of the Originall Heresie , that the Diuels shal be saued at the latter day . Thirdly , because the Papistes beleeue & teach , that their popish Lent-fast doth merit remission of sinnes , increase of grace , and eternall glory : this is plainely and soundly prooued , in my Suruey of Popery . Yea , the Popish Byshoppe Durand resolutely affirmeth the very same in these expresse wordes . Durandus , lib. 6. cap. 7. in initio , et nota cap. 6. Est autem ieiunium communis omnium membrorum satisfactio ; vt scibect membra satisfaciant , secundum peccatum quod commiserunt vel gesserunt : vt si gula peccauit , ●e●unet , et sufficit : Fasting is the common satisfaction of all our members ; so to weete , as our members may make satisfaction , according to the sinne which they haue done . As if any haue sinned in Gluttony , let him fast , and it is sufficient . Which is confirmed by that Popish Fast , which they call , the Fast of Compassion . Thus the same Durandus doth deliuer it . Dur. lib. 6. cap. 7.9.10 . Ieiunium compassionis est ; vt si Sacerdos alicui dicat ; pro hoc peccato fac cantare duas missas , et ieiuna , et ego pro te cantabo , et tres dies ieiunabo : Propter hoc tamen debet aliquid recipere , quia Sacerdos debet compati proximo suo , et orare pro eo : There is a ( Popish ) Fast of compassion , as if the Priest say to one , Cause some Priest to sing two Masses for this sinne , and fast ; and I my selfe shall sing for thee ; and I shall also fast three dayes for thee : Marry , for this compassion , the Priest must haue some thing , because he must haue compassion on his Neighbour , and pray for him . Heere is a merriment , O wonderfull compassion ! O wily Popish faction . of merry Poperie in very deed . The Priest so taketh compassion on his penitent , that he maketh him relieue his need . This compassion is coosen germane to the Iesuites Exercise ( of which I haue written at large in my Anatomy of popish Tyranny , See Anatomy . Booke , 3. Advise . 9. ) by which while they pretend to send their supplyantes to heauen , they get all their Lands , Goods , and Money , to them selues . Iohn Gerard caused Henry Drurie to enter into their Iesuiticall Exercise , and thereby got him to sell the Mannor of Lozell in Suffolke , and other Landes , to the value of 3500. poundes , and got all the money himselfe . 3500. Pounds . The same Gerard by the same Exercise , got from Anthony Rowse , aboue a thousand poundes : from Edward Walpoole , 1000. Pounds . ( whom he caused to sell the Mannor of Tuddenham , ) about one 1000. Markes : from Iames Linacre , 400. pounds : from Edward Huddlestones , aboue 1000. poundes . 1000. Pounds . Much more like stuffe the Reader may find in mine Anatomie ; which I passe ouer for breuitie sake . This Jesuiticall Exercise hath no smal semblance , with the siluer Temples of Diana ; which being made by Demetrius , Act. 19. v. 24. brought great gaines to the Craftes-men there .

I answere fourthly , Quarto Principaliter . that to make choyse of Meates for Merite or Religion , is the badge of an Infidell . I prooue it first , because by meanes hereof , many haue beleeued false doctrine , to be the word of God ; & not onely so , but they haue also iudged and condemned them-selues for transgressing mans Traditions , as if they were the very words of God . Rom. 10.3 . Wherein while they sought to stablish their owne Righteousnesse , they fell from the Righteousnesse of God : for , Mat. 15.9 . to put Religion or Merite in keeping mens Traditions , is flatly to abandon the worship of the liuing God . Yea , by reason of these Fastes , their soules were verie often in a most dangerous and damnable state : for they perswaded them-selues , that they were aswell bound to keepe the Popes Lawes therein , as if they had been the flat Lawes of God ; and consequently , so often as they brake them , ( which was no rare thing , ) so often did they commit damnable sinne , Rom. 14. v. 23. Hebr. 11.6 . because their actes were not of fayth . Secondly , because Popish choyse of Meates , taketh away Christian libertie , & maketh Christians slaues to mans Traditions : Tit. 1. v. 15. Rom. 14. v. 5.14.17.20 . 1. Cor. 8. v. 8. Gal. 1. v. 10. Mar. 7. v. 15. for , To the pure , all things are pure , by the libertie of Christes Ghospell . I am perswaded , sayth the Apostle , that no meate is vncleane . Yea , he yeeldeth the reason thereof , because , the kingdome of God is neither Meat nor drinke . Wherfore ( saith he ) we ought not to destroy the worke of God , for meates sake . He sayth againe in an other place ; Deut. 12.8 . 1. Cor. 10.31 . Rom. 14.23 . Hebr. 11.6 . That if he should please men , he could not be the seruant of Christ . To please men is good and godly , so long as their pleasure is measured with the holy Will of God : whose Will , ought to be the rule and squyre of all our thoughts , wordes , and workes . But when men would spoyle vs of our Christian libertie ; then must we fight against their wicked pleasures . So doth the same Apostle expound himselfe , in these wordes . Gal. 2. v. 4 5. Cor. 7.23 , The false Breathren ( saith he ) crept in priuily , to spy out our libertie which we haue in Christ Jesus ; that they bring vs into bondage : to whom we gaue no place by subiection for an houre , that the trueth of the Ghospell might continue with you . For which respect S. Paul circumcised Timothy , Act. 16.3 . Gal. 2. v. 3.4.5 . but would in no case circumcise Titus ; although they both were Gricians . This is a most notable Testimonie , which ought to be to vs as a generall Rule , and inuincible Bulwarke ; so often as the Pope and his Popelinges vrge vs to receiue thinges otherwise indifferent ▪ as necessarie and meritorious of eternall life . And doubtlesse if thinges indifferent of their owne nature ( as the forbearance of Flesh in Lent , A generall rule against the Papists . ) must of necessitie be withstood , when they are superstitiously obtruded , and prophanely imposed vpon vs ; much more ought we to resist , and with Christian courage fight against those Popish execrable Decrees , Constitutions , and Lawes , which are flatly opposite to Christes holy Will , reuealed in his sacred Word . Which Article , by the power of God , shall yet be made more cleare and euident , when I come to speake of S. Spiridion , that most holy Byshoppe , how he kept the fast of Lent .

I answere fiftly ; Quintò Principaliter . that the true Christian and perfect Fast , is this ; viz. To absteine from sinne , and carnall pleasures of this world . So are we taught by the Popes owne Decrees ; which are in this poynt correspondent , not onely to Gods holy word , but also to the vniforme consent of the auncient Fathers . Yea , my Popish Lord Byshoppe Durandus affirmeth so much ; who therefore shall be the fore-man of the Iurie : these are his owne wordes . Durand . lib. 6. cap. 10. §. 3. Vnde si ieiunas a cibis corporis , oportet vt ieiunes a cibis daemonis , et comedas cibos mentis : qui autem sic ieiunat , non nocebit ei ignis tribulationis , nec ignis mundanus ; sicut nec tribus pueris nocuit ignis fornacis Babylonis : Wherefore , if thou Fast from meates of the Body , thou must also Fast from the meate of the Deuill , and eate the meate of the Minde : for he that so Fasteth , shall neither be hurt by the fire of Tribulation , nor by the fire of this World ; as neither the fire of the hot burning Furnace of Babylon , did hurt the three Godly Hebrewes . Againe , in an other place , the same Durand hath these wordes . Durand . lib. 6. cap. 30. §. 1. Ostenditur quale ieiunium placet Deo ; scilicet , Spirituale , non Carnale . Vnde Epistola agit de hoc ; clama , ne cesses . Esa. 58. et post . Quare ieiunauimus , et non aspexisti ? Et Dominus respondet ; Nunquid tale est ieiunium , quod elegi ? contorquere quasi circulum caput , &c. Quasi diceret ; non placet mihi tale ieiunium , quod aliquis se cruciet tantum , sed quod dissoluat faciculos impietatis ; id est , ab omni peccato abstineat , quod fit per charitatem : There is declared , what a Fast pleaseth God ; to weete , a Spirituall , not a Carnall fast . Wherevpon the Epistle intreateth of this ; Cry and cease not . Esa. 58.5 . Wherefore did we Fast , and thou hast not regarded vs ? And our Lord answereth . Is it such a Fast , which I haue chosen ; that a man should afflict his Soule for a day , and wryth his Head about . & c ? As if he should say ; I am not pleased with such a Fast , that a man should so afflict himselfe ; but that he loose the bandes of wickednesse and impietie : that is , that he abstaine from all manner of sinne , which is done through charitie . Thus writeth Byshop Durand : and an other learned Papist , Iohannes Belethus by name a famous Doctor of Paris , doth confirme his Doctrine in these wordes . Beleth. in . ration . diu . offic. cap. 8. Vnde plenius profecto Augustinus super Iohannem , ieiunium definit hoc modo . Tit. 2.12 . Magnum et generale est ieiunium , ab iniquitatibus et a carnalibus voluptatibus abstinere . Hoc enim ieiunium , omnibus numeris est perfestum et absolutum . Cui non absimile est , quod Paulus ait ; sobriè , et piè , et iustè viuamus , in hoc seculo . Nam quod vt sobriè viuamus , inquit , ad nos planè pertinet ; quod pie , ad Dominum ; quod iustè , ad proximum . Hinc pietas est cultus Deo exhibitus , cum quo velut ex aduerso pugnat impietas siue Idololatria : Wherefore Austen vpon Iohn , defineth Fasting more fully , in this manner . The great and generall Fast is this ; to absteine from Iniquitie , and Carnall pleasures : for this Fast is euery way perfect , and absolute . To which that is not vnlike , which the Apostle sayth ; That we may liue godly , soberly , & iustly , in this world : For in that he saith , that we liue Soberly , it perteyneth to our selues ; that we liue Godly , to our Lord ; that we liue Iustly , to our Neighbour . Hence Pietie is that worship , which we giue to God : Pietas est cultus Deo exhibitus . to which , Impietie or Idolatrie , is wholly opposite . But that which I finde in the Popes owne Decrees , is most excellent , and farre surpasseth all the rest . These words I finde in one place , taken out of S. Hierome . De consecrat . dist. 5. cap. non dico . Non dico hebdomadas , non dico ieiunia duplicata ; sed saltem singulos dies absque ciborum luxuria transigamus : sint tibi quotidiana ieiunia , et refectio satietatem fugiens . Nihil enim prodest tibi biduo vel triduo transmisso vacuum portare ventrem , si post pariter obstruatur : I bid not to Fast weekes , nor to double Fastes ; but at the least , let vs keepe euery day without excessiue eating . Vse dayly abstinence , & refection without gluttonie or excesse : for it profiteth thee nothing to haue an emptie Belly two or three dayes , and after to fill the Panch while it may hold . Thus the Popes owne Decrees teach vs , and it is to be well obserued : For doubtlesse , Popish Fastes haue this effect most vsually ; the richer sort , stuffe their bellies and fill their panches at Dinner , with great varietie of Wines , and delicate Meates : Yea , at all times they drinke Wines , and eate Peares , Apples , Rasinges , Figges , and Simnels ; especially in their Collations at night , they eate conserues of Quinces , Cheries , Wardens , and like dainties ; which farre exceed the best Dinners of the poorer sort . And this I protest , ( for edification-sake , I heere disclose the same , ) that my selfe heard one Recusant once say at dinner ; that he did eate the more at dinner on the Fasting day , that so he might put away Hunger vntill the next day . What I haue heard touching this Subiect , if I should here relate the same , would seeme strange to many a one : I speake of thinges heard by report ; the other I speake of my owne hearing , this by the report of others . An other Decree of Pope Pius , doth yeeld vs this instruction : These are the words . De consecrat . dist. 5. cap. nihil . Nihil enim prodest homini ieiunare et orare , et alia religionis bona agere ; nisi mens ab iniquitate , et ab obtrectationibus lingua cohibeatur : To Fast and Pray doth not profit a man any thing , neither yet to do other dueties of Religion ; vnlesse he keepe his Minde from iniquitie , & his Tongue from euill speaking . An other Decree borrowed from S. Austen , hath these wordes . De consecrat . dist. 5. cap. ieiunium . Ieiunium autem magnum et generale est , abstinere ab iniquitatibus , et ab illicitis voluptatibus seculi , quod est perfectum ieiunium in hoc seculo . Quasi Quadragesimam S. abstinentiae celebramus , cum bene viuimus ; cum ab iniquitatibus et ab illicitis voluptatibus abstinemus : The great and generall Fast , is to absteine from iniquitie , and vnlawfull pleasures of this world ; and this is the perfect Fast in this world . We keepe as it were a Quadragesima or Lent of abstinence , while we liue well and Christianly ; while we absteine from sinne , and from vnlawfull pleasures . But an other Decree borrowed of S. Hierome , shall be the vpshot of this game : These are the very wordes . De consecrat . dist. ● . cap. non mediocriter . Audiant itaque qui ea quae necessaria sunt corpori subtrahunt , illud quod per Prophetam Dominus loquitur . Ego Dominus , odio habens rapinam holocanstorum : De rapina vero holocanstum offert , qui temporalium bonorum siue ciborum nimia egestate , vel manducandi vel somni penuria corpus suum immoderatè affligit : Let them therefore who withhold or take from the body thinges necessarie for it , heare what our Lord sayth by his Prophet ; Esa. 61.8 . I the Lord hate the robbery of burnt Offeringes : Now , he offereth burnt Offeringes of Rapine or Roberie , who afflicteth his body immoderately , either with too much want of temporall good thinges , or of Meates , or with the penurie of eating , or of sleepe . This Discourse ( if my Tryall be annexed to it , ) is enough concerning this Subiect . To S. Hierome , this in briefe is my answere ; viz. That the Epistle fathered on him , is a counterfeit ; as which agreeth not with the true Hieroms Doctrine else where , as is alreadie prooued . To which I adde , ( which I haue also prooued , ) that if wee suppose and admit it to be a Tradition of the Apostles ; yet doth mine assertion stand firme and vntouched ; viz. That notwithstanding that Tradition , yet was Lent-fast free , voluntarie , and not commaunded by any Law . To S. Austen , I answere first , that the Sermon which our Jesuite citeth , is not his , but a counterfeit . My reason is at hand ; because S. Austen ( as is already prooued , Aug. ad Casulan . epist. 86. ) affirmeth constantly ; that the Apostles made no Law for Fasting : This is already prooued . Secondly , that in things indifferent , ( such as I haue prooued Lent to be , ) euery one is bound to obey the Law of that Church , The Church may appoynt Fastes , for speciall causes , which Aerius denyed . in which he lyueth : And so , he that keepeth not Lent-fast , may truely be said to sinne . Thirdly , that S. Epiphanius and S. Austen did not reprooue Aerius , for denying popish Lent-fast , which was at that time vnhatched ; but for denying the Churches Authoritie , in appoynting Fasting-dayes vpon what cause soeuer . Which my selfe doe constantly auouch , to be an Heresie indeede . The Church may appoynt Fasting dayes . For when the Church vpon speciall causes appoynteth Fasting dayes ; then all ( that for infirmitie may , ) ought to absteine , and not to contemne those Fastes , as Aerius taught . Howbeit I say withall , that the auncient Church condemned it for an Heresie in Montanus , Euseb. lib. 5. cap. 8. to appoynt ordinary times of necessarie and Religious Fasting , when there was no speciall cause so to doe .

B. C.

That which he bringeth concerning S. Spiridion his eating of Flesh in Lent , all circumstaunces considered , hurteth not vs , but maketh against himselfe : For we deny not , but that in some cases , Flesh may be eaten without violation of that Fast.

T. B.

I answere ; First , that S. Spiridions eating of Flesh ( all circumstances duely considered , ) maketh so much against Popish Lent fast ; as will make both the Jesuites and the Popes heart to pant , when they shall seriously ponder my answere in that behalfe . Secondly , that our Jesuite truly graunteth , that Papists may in some cases , eate Flesh in the●● holy Lent . For first , seeing the Pope can bring all Soules out of Popish Purgatory . Secondly , seeing he can dissolue that Matrimony , which Christ himselfe instituted . Thirdly , seeing he can make a vowed Popish Monke , to become a truly marryed man . Fourthly , seeing he can authorize the Brother , to marrie his owne full and naturall Sister . Fiftly , seeing his owne will is a reason sufficient , to doe whatsoeuer pleaseth him . Sixly , seeing he may iudge all , but none iudge him . Seuenthly , seeing he can doe as much , as Christ him selfe could doe . Eightly , Seeing none may say vnto him , Why doest thou so ? Although he carry many thousandes of Soules to Hell . Nynthly , seeing he hath the right of both Swords , the Spirituall , and the Temporall , and by vertue thereof , deposeth Kings , and translateth their Kingdomes . Tenthly , seeing he can by the fulnes of his power , Plenitidine potestatis . Super , cap. 2. pe● omnes conclusiones . change the nature of things , and of nothing , make somthing , ( all which is already prooued ; ) it followeth by an ineuitable illation , that by the Popes Dispensation , all Papistes may eate Flesh , aswell in the time of Lent , as at other times of the yeare . See my Anatomie , in the preamble . This is confirmed , by the vsuall practise , aswell of Seminarie Priestes , as of Iesuites & Iesuited Papistes within this Land . For , a famous Jesuite made offer to a Gentleman ; that if he would become a Papist , he should haue Licence to eate Flesh in Lent among Lollards ; that by so doing , he might liue without suspition , and escape daunger of the Lawes . Now , let vs duely examine the circumstaunces of S. Spiridions eating of Flesh in Lent . Cassiodorus in the Tripartite Historie , hath these expresse wordes . Hist Tripart . libr. 1. cap. 10. Instante iam Quadragesima , quidam ex itinere venit ad eum , quibus diebus consueuer at cum suis continuare ieiunia , et die certo comedore , medios dies sine cibo consistens . Vide Eseb. hist. libr. 5. cap. 24. Videns itaque peregrinum valde defectum , perge inquit suae filiae , laua peregrini pedes , et cibos appone . Cumque virgo dixisset nec panem esse , nec 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ( quarum rerum solebat nihil habere reconditum propter ieiunium , ) orans primum veniamque petens , filiae iussit , vt porcinas carnes quas domi salitas habebat , coqueret . Quibus coctis , sedens cum peregrino , positis carnibus comedebat , et rogabat , vt vna cum eo ederet peregrinus . Quo resutante , Christianumque se profitente , propterea magis inquit , resutare non debes . Omnia enim munda mundis , sicut sermo diuinus edocuit : A certaine friend of S. Spiridion came to him in time of Lent ; at what time , hee with his familie were wont to continue their Fast , and to eate at a day appoynted , absteyning all the meane dayes , from the first day of their Fast to the last , not eating any meate at all . Marke this Story well , & neuer forget the same : for it proueth Lent fast to haue bin free and voluntary in the auncient Church . Hee therefore perceiuing the Stranger to be very weary , willed his Daughter to wash his Feete , and to set meate on the Table : And when the Virgin answered , that they wanted both Bred and Meale , ( which thinges they vsed not to keepe in time of their Fast , ) hee first prayed , and then commaunded his Daughter to boyle the Swines flesh or salt Bacon , which she had in the house : which being made readie , and set on the Table , S. Spiridion sate downe with the Stranger ; and eating thereof , desired the Stranger to eate and take part with him . When the Stranger refused , saying , hee was a Christian : S. Spiridion answered that therfore he ought not to refuse to eate with him , because hee was a Christian ; adding this reason , that Gods word taught , all thinges to be pure to the pure . Nicephorus , a famous Historiographer , & of high esteeme in the Church of Rome , reporteth the same Historie in the same sense and meaning ; vsing more plaine and euident wordes in the last periods ; which are these . Nicephor . lib. 8. cap. 42. Ex amicis quidam ad eum ex itinere longinquo venit , et quidem eo tempore quo ipse ieiunaret . Certis enim quibusdam diebus a cibo omni abstinens , postea vescebatur : A ceraine friend came from farre , euen at that time when he kept this Fast : For he absteyned some certaine dayes from all maner of Meate , and after his Fast , did eate . Thus writeth Cassiodorus ; thus , Nicephorus : Out of whose Narrations , I obserue these very memorable instructions . First , that after these graue Historiographers had made mention of Lent-fast , Popish Lent-fast , is both superstitious & ridiculous . they by and by added these words ; ( At which time , S. Spiridions custome was to Fast. ) Whereby they giue vs to vnderstand , that he Fasted of his owne free accord , not by compulsion of any setled Law : For , if Lent-fast had been vnder commaundement , and not left free to euery ones arbitrement , in vaine should these graue Writers haue made mention of S. Spiridions custome in that behalfe . But ( as I haue already prooued , ) some fasted a longer time ; some , a shorter : some after one maner ; some after an other . And for that end is it , that these famous Historiographers doe so distinctly relate both the time and the manner , of S. Spiridions Fasting . Secondly , that these Writers affirme S. Spiridion to haue fasted but some certaine daies : Certis quibusdam diebus . as if they had said ; the Stranger came not onely in Lent , but euen at that time of Lent , when S. Spiridion kept his Fast. For , though the time of euery ones abstinence , Note this poynt well , for it is emphaticall . were tearmed Lent ; yet was there such difference therein , that some ended , when others began the same : in so much , that Nicephorus , and other graue Writers , doe more then a litle admire , how they all in such and so great varietie , could call their abstinence , Lenton-fast . Thirdly , that S. Spiridion with his whole Familie , ( marke the wordes , Cum suis. Cum suis ) absteine from all kind of Meate , during the whole time of their Fast : And consequently , S. Spiridion destroyeth popish Lent . that S. Spiridions Lent , was not the Fast of fourtie dayes : For , neither himselfe , ( and much lesse his whole familie , some being of young and tender yeares , ) was able to endure so many dayes , without all kind of Meate : Marke well these wordes , A cibo omni abstinens . ( A cibo omni abstinens . ) This is so cleare and euident , by vsuall Popish practise ; that whereas in former times , the Papistes did not dine in Lent , vntill the ninth houre , ( which is with vs , three a clocke in the after noone , Vsque ad horam nonam , that is , vntill three a clocke in the after noone . ) they are this day dispenced withall , to shuffle vp their Prayers , & so to dine at noone . And why , I pray you , must this be done ? Because , forsooth , their bodyes are not able to endure one dayes fast , vntill three a clocke in the after noone . Ergo , S. Spiridions Lent , continued not the space of fourtie dayes : Our Fryer Iesuite , volens , nolens , must this confesse . Fourthly , that neither S. Spiridion , nor any one of his familie , did eate any Meate vntill the end of the Fast : And consequently , that Popish Lent-fast is nothing correspondent to that Lent-fast , which S. Spiridion vsed in his time . Fiftly , that seeing S. Spiridion did not interteine the Stanger without Bread , S. Spiridion was the Byshoppe of Cyprus . albeit he had none in his owne house , ( for doubtlesse he had Bread to his Flesh ; ) it followeth of necessitie , that he got Bread of some of his Neighbours ; and consequently , that all his Neighbours did not keepe Lent , after his maner , and at his time : Which yet they ought and would haue done , if Lent had been commaunded by any setled Law . Sixtly , that S. Spiridion brake off his Fast , that he might eate and be merrie with the Stranger . Whereby we may learne , that his Fast was voluntarie , not by compulsion of any Law . Seuenthly , that S. Spiridion vrged the Stranger , euen to eate Flesh in Lent ; who doubtlesse would neuer haue once mooued him , to transgresse any Apostolicall Law . Ergo , Lent-fast was voluntarie , not commaunded by any Law . Eightly , that S. Spiridion , ( when he vrged the Stranger to eate flesh in Lent , ) did not alleadge necessitie or want of Meate ; but taught him plainely out of Gods word , that all Meates ( as well Flesh as Fish , ) were pure vnto the pure . Lastly , that S. Spiridion told the Stranger plainely and constantly ; that he ought rather to eate Flesh in Lent , then to refuse it , because hee was a Christian. As if he had said ; It is the badge of an Infidell ( not of a Christian , ) to thinke he may rather eate Fish , then Flesh. For the complement of doctrine , concerning Lent-fast , let vs heare attentiuely ( I pray you ) what Iosephus Angles that famous popish Byshop and Fryer telleth vs . Two memorable Doctrines doth he teach vs : Th' one , that Lent-fast is satisfactorie for our sinnes . Th' other , that Christ did not institute Lent-fast , as the Romish Church obserueth it . In one place , he hath these expresse wordes . Ios. Angl. in . 4. S. part. 1. pag. 379. Tale ieiunium est propriè , et realiter , et sacramentaliter satisfactorium . Ratio est , quoniam est pars satisfactionis ; aliter enim Ecclesia deciperet paenitenies : The Church of Rome , hath indeed deceiued many a man . Such a Fast ( he speaketh of the Fastes which Priestes enioyne , ) is sacramentally , really , and properly satisfactorie . The reason is ; because it is a part of satisfaction : for otherwise , the Church should deceiue the Penitentes . In an other place , the same Iosephus Angles hath these expresse wordes . Ios. Angl. vbi supra , pag. 382. Ieiunium quadragesimale eo modo quo ab Ecclesia seruatur , nes suit a Christo institutum , neque ab eo iussum , sed ab hominibus ; atque ita non est de iure diuino , sed humano duntaxat . Christus enim nec tempus talis ieiunij , nec modum , neque cibos instituit . Marke that popish Lent-fast 〈◊〉 but an Apish imitation of Christes fast . Statim enim post Baptismum in desertum secessit , et illic ieiunauit . Christus nullum diem a ieiunio excepit , in illo quadragenario numero ; Ecclesia vero dies dominicos excipit . Christus tunc semel nec pluries commedit , neque bibit . In Ecclesia vero vna refectio tantum est concessa , et in potatione nulla est limitatio . Quare cum nec verbo , neque facto hoc ieiunium instituerit , ab Ecclesia institutum erit : The Lent-fast , as the Church obserueth it , was neither instituted of Christ , nor of him commaunded , but of men ; so as it is not stablished by Gods Law , but by mans onely : for Christ neither instituted the time of such a Fast , nor the manner , nor the Meates : for , so soone as he was Baptized , he went into the Desart , and fasted there . Christ excepted no day from fasting , in his Fast of Fourtie dayes : but the ( Romish ) Church excepteth the Sundayes . Christ neither eate nor dranke more then once ; One may keepe the Popish Lent , and be drunke euery day . Forget not this poynt . Ios. Angl. vbi supra . pag. 394. but the Church graunteth Meate once a day ; and for drinking maketh no restraint . Wherefore seeing Christ neither appoynted Lent-fast by word , nor by deed , it must be ordayned of the Church . Where I may not forget to adde , that the same Byshoppe Angles telleth vs in an other place ; that albeit the Apostles ordeyned Lent-fast , yet may the Pope free & deliuer whom he will , from the keeping thereof . And he yeeldeth this reason for the same ; Because , forsooth , The Pope is equall to the Apostles . the Pope hath as great Power in the gouernement of the Church , as the Apostles had . Thus disputeth our Popish Byshop ; telling vs plainely , that Christ did not ordaine Lent-fast ; which he prooueth by many reasons . As also , that none are bound to Fast in Lent , who haue gotten the Popes Dispensation to free them from it ; no , not if the Apostles appoynted it . Thirdly , he graunteth freely , that the Papistes Fast , to satisfie God for their sinnes . I therefore must perforce conclude ; that the Popish Lent-fast , is a rotten ragge of the New religion .

The 29. Chapter : of the annulling of Popish Wedlocke .

B. C.

WHatsoeuer ( sayth Bell ) the Byshoppe of Rome holdeth and defineth , that must euery Papist hold , beleeue , and maintaine , as an Article of his Fayth . Though generally all Catholiques doe hold the Popes Definitions to be infallible , and the contrarie opinion to be erroneous ; ye is it not an Article of Fayth .

T. B.

Whosoeuer shall seriously peruse my Tryall , this Answere of the Jesuite to the same ; and this my Reply in defence of my Tryall , can not but vnderstand , that Poperie is meere foolerie , and flatly opposite to the sacred Word of God . This in briefe , is my Answere : First , that albeit this Chapter being the 29. of my Tryall , ( arguing against the annulling of Popish Wedlocke , ) conteyne not fully 26. lynes ; The Iesuite fleeth from the matter . yet is the Jesuite so afrayde , with the plentifull matter soundly handled therein , & yet in briefe manner ; as he dareth not once touch or name the same , for feare of burning him . For proofe whereof , I wish the indifferent Reader , to peruse my Tryall of the New religion . Secondly , that it is most true , that what the Pope defyneth , that must euery Papist hold and beleeue , as an Article of his Fayth . I prooue it by many inuincible reasons . Couarrunias , a very famous popish Byshop and renowned Canonist , hath these expresse wordes . Couarru . to . 1. cap. 20. par. 11. in med. col. 1. Nec me later , D. Thomam praeuia maxima deliberatione asserere ; Rom. Pontificem non posse propria dispensatione continentiae solemne Monactiorum votum tollere . Et Paulo Post. oportet tamen primam opinionem defendere ; ne quae passim fiant , euertantur omnino : Marke this poynt well . Neither am I ignorant , that S. Thomas ( the popish Angelicall Doctor , whose Doctrine sundry Popes haue confirmed , ) affirmeth after great deliberation ; that the Byshop of Rome can not with his Dispensation , take away from Monkes their solemne Vow of Chastitie . For the marriage of Priestes and Monkes ▪ see my Suruey This notwithstanding , we must defend the first opinion , least those thinges which are practised euery where , be vtterly ouerthrowë . The Popish canonized Saint Antoninus , and Syluester Prieras , Anton. par. 1. tit. 10. cap. 3. Sylu. de indulg. ( some time maister of the Popes sacred Pallace , and for his great Learning , surnamed , Absolutus Theologus , ) tell vs plainely and constantly ; that whatsoeuer the Pope doth , whether we can prooue the same or no● ▪ yet must we beleeue it to be so . And , ( which passeth all the rest , yea , which is woonderfull , if not incredible to proceed from a Papistes mouth , S. R. pag. 417. ) S. R. that Learned man , ( as our Fryer B. C. tearmeth him , ) hath these expresse wordes , in his pretensed Answere to the Downe-fall of Poperie . See & marke the eight Chapter . Because Byshoppes must not examine the Doctrine , which the Pope deliuereth iudicially out of S. Peters Chaire , as supreame Pastor of Gods Churth ; but onely that , wherein he vttereth his owne priuate opinion . Aquinas himselfe , shall giue the vpshot of this game : these are his expresse wordes . Aquinas in supplem . quaest. 25. art. 1. Christus poterat relaxare ; ergo et Paulus potuit ; ergo et Papa potest ; qui non est minoris potestatis in Ecclesia , quam Paulus fuit : Christ could pardone ; therefore Paul could pardone ; therefore the Pope also can pardone ; as who is of no lesse or meaner Authoritie in the Church , then Paul himselfe was . Thirdly , that seeing our Fryer graunteth all Papistes generally , to hold the Popes Definitions to be infallible , See the Christian Dialogue , pag. 17.19 . and the contrary Opinion to be erroneous ; he sheweth himselfe to be a very noddie , and at a flat non-plus , in denying the same to be an Article of Popish fayth . I prooue it , ( marke well my wordes ) by a triple Argument . First , because the Pope , his Cardinals , Iesuites , and all popish Diuines , can not but abound with falsehood , deceite , coozenage , and fraudulent trickes of Legierdemaine ; if they teach the people to hold and receiue that as true Doctrine , which themselues beleeue not to be so . Secondly , because the Pope , his Cardinals , Iesuites , and all Papistes generally , Ioh. 14.6 . Ioh. 17.17 . are bound to beleeue euery trueth agreeable to Gods word . And consequently , that either all Papistes beleeue the Popes Definitions to be infallible , and the contrary opinion to be erroneous ; or else , that the same is not a trueth agreeable to Gods word . Thirdly , that Poperie must perforce be a most miserable , dangerous , wretched , See and note well the Rhemists , vpon the New Testament . Mat. 16.17 . Luk. 22.31 . & damnable Religion ; if all Papistes generally hold that for an vndoubted Doctrine , which is no part of their Fayth and Religion : For all Iesuites and Iesuited Papistes hold , that the Church is built vpon Peter and his successors , and that their fayth can not fayle .

B. C.

What followeth . What , but that Bell hath abused the good Reader with an vntrueth ?

T. B.

I answere ; that this in very deed followeth , and that of meere necessitie ; that our Iesuiticall Fryer , is a most impudent and shamelesse lyer . Which thing I haue prooued againe & againe , in euery Chapter most euidently : I therfore must perforce conclude ; that seeing the late Byshops of Rome , ( Pius , Paulus , & Iulius , ) A.D. 1540. haue taken in hand roundly and most Antichristianly , ( as I haue prooued in my Tryal , and more at large in the Downe-fall of Poperie , ) to dissolue that Matrimonie , which the true Church of God durst neuer dissolue , Note well the next Chapter , touching the infallibilitie of the Popes fayth . for the space of more then fifteene hundred yeares after Christ : the same can be nothing else , but a very filthy rotten Ragge of the New Religion .

The 30. Chapter : of the Popes pretended Superioritie , ouer and aboue a generall Councell .

B. C.

BELL beginning with false asseueration , to tell vs of the late opinion of the Popes Superioritie ouer a Generall Councell , interlaceth also an other shamelesse vntrueth against the Rhemists .

T. B.

I answere ; that our Fryer still continueth one and the selfe-same man : that is to say , an impudent and shamelesse lyar , as he first began : For within foure lines , hee compriseth and coucheth two most notorious Lyes . The former is touching the late Opinion of the Popes Superioritie ouer a generall Councell . I affirme , that the Popish opinion , which holdeth the Pope to be aboue a generall Councell , is a late vpstart Fayth and Doctrine ; neuer knowne to the Church of God , for the space of more then fourteene hundred yeares after Christ . A.D. 1415· This our Fryer calleth a False asseueration : but prooueth it not at all . Hee is an honest man ; we may ( if we will ) beleeue his bare word . But I by the power of God , shall prooue the contrary to be the trueth ; and that out of hand . The latter , is concerning the Rhemistes ; which shall be cleared ( God willing ) by and by .

B. C.

The Rhemists ( quoth hee ) that Iesuited brood , tell vs plainely , ( if we will beleeue them , ) that there is no necessitie of a Generall or Prouinciall Councell , saue onely for the better contentation of the people . Thus hee chargeth them ; yet not noting any particular place : But I will helpe him ; it is in their Annotations vpon the Actes .

T. B.

I answere ; that our Fryer sheweth himselfe what he is , aswell heere , as else where . He is so full of Charitie forsooth , that he will needes helpe me for his owne intended gaine , though he be thereby prooued a lying swaine : for in the next Page following , hee hath these expresse wordes . This vntrueth the Minister had set abroach once afore in his Downe-fall , and quoteth the place very orderly in this manner . Rhemes test . in Act. 15. Loe , in one page our Fryer chargeth me of purpose , to haue omitted the quotation , so to delude and deceiue the Reader . In an other page , he graunteth freely , that I haue set it downe very orderly . Behold this changeable Camelion , who both accuseth and acquitteth me with one breath . Concerning the slaundering of the Rhemists , wherewith he chargeth me , this is mine answere ; that in very deede the slaunder fitly agreeth to himselfe , which he would vntruely impose vpon mee . I prooue it ; First , Because the Rhemists plainely declare their meaning , in this briefe Marginall note . Rhem. test . in Act. 15. v. 28. in marg. Though the Sea Apostolique it selfe ( say the Rhemists , ) haue the same assistance , yet Councels be also necessarie for many causes . In which wordes , they graunt as much in effect , as I either affirme , or require . Secondly , because the causes which our Rhemists name , may easily be reduced to that one of mine ; viz. For the better contentation of the people : for the controuersie is this ; Whether the Popes Iudgement be infallible in it selfe , without a Generall Councell , or no. The Rhemists answere , that Papistes hold the affirmatiue ; viz. That the Popes Iudgement is infallible , and is assisted of God euen as a generall Councell . Thirdly that if the Papistes will stand to the deny all of mine Assertion , then must they perforce grant against them-selues , ( which willingly they would not , ) that they haue no infallible trueth in their Church , saue onely the Determination of a generall Councell : I heare it , I receiue it , I like it , I willingly subscribe vnto it . Let the Papistes therefore defend this Doctrine ; That the Popes Iudgement without a generall Councell , is fallible ; that he may Iudicially erre and be deceiued ; and let a lawfull generall Councell determine all controuersies , But if this be done , then must Poperie be ouerthrowen . See and note well the Rhem. annot. vpon Mat. 16.17 . and Luke . 22. v. 31. and no doubt all Christians in the world , will yeeld thereunto . But ( Sir Fryer , ) Hic labor , hoc opus est : For , in these last , and worst dayes of ours , the Pope will stay at home ; and whatsoeuer or howsoeuer the Councelles shal decree , yet must nothing be of force , saue that onely , which the Pope liketh to confirme , as he sitteth in his Chaire at Rome . This I haue prooued at large in the Downe-fall of Poperie , and in my Christian Dialogue , by euident demonstrations .

B. C.

What can Bell fetch from Alphonsus , to iustifie his iniurious charge of the Rhemists . Alphonsus was one of those Diuines , Loe , not the iudgement of the Pope , but of a generall Councell , is infallible . that thinke the infallibilitie of Iudgement to be in a Councell , and not in the Pope alone : And hee bringeth this reason ; Because otherwise it were in vaine , with so great labour to assemble so many Byshops togeather . This informeth vs very well , what Alphonsus his opinion was : But where doth hee say ; that the Rhemistes teach , that the Determination of a generall Councell is needlesse , saue onely for the better contentation of the people , because the Popes Iudgement is infallible ? Hee speaketh not one word of the Rhemists : and no marueile ; for he could not , being dead many a faire day , before the Rhemes Testament was published .

T. B.

I answere ; that I can fetch so much from the famous and learned Papist Alphonsus , as is able to kill the Pope , with all his Jesuites and Iesuited Popelinges . For first , the Pope with his Jesuites and Jesuited Popelinges auouch most impudently , So say the Rhemistes : note the places , Math. 16.17 . Luk. 22.31 . and would enforce all Christians to beleeue the same ; that Christ built his Church vpon S. Peter , and vpon his successors the Byshops of Rome : and also , that Christ prayed for Peter and for the Byshops of Rome , that their Fayth should neuer fayle . But Alphonsus condemneth that opinion for Hereticall ; while hee affirmeth the infallibilitie of Fayth to rest in a generall Councell , not in the Pope alone . Secondly , Alphonsus confuteth the Rhemists most soundly & euidently , while he affirmeth generall Councels to be gathered in vaine , if the Popes Determination and iudgement were infallible . Thirdly , Alpho●sus is one of those Learned popish Writers , ( euen by the Iesuites free confession in this place , which I wish the Reader neuer to forget , ) who defende the trueth with vs , against the Pope , his Iesuites , and all his Iesuite● Popelinges . For , I doe not hold or defend any Article or poynt of Doctrine , ( as I haue often sayd , and heere our Fryer vnawares graunteth the same : such is the force of trueth , The learned Papistes hold all poyntes of doctrine , which I defende : which is and wil be my comfort , to the worldes end . ) but the best Learned popish Writers hold and defend the same with me : Which is to me such a comfort , as neither the Pope , nor all his Jesuites and Iesuited Popelinges , are euer able to discomfort me ; how soeuer they now , or hereafter , reuile and raile against mee . But our Jesuite is bold , and peremptorily auoucheth ; that Alphonsus could not speake one word of the Rhemistes , seeing he was dead many a faire day before the Rhem●s Testament was published . To which I answere ; that a liuing man in his life time , may confute their opinion who are borne after his death ; and that in a double manner . One way formally , A formall and materiall confutation . in respect of their persons and inseparable adiuncts . An other way materially , in respect of the subiect and matter called into question . And consequently , albeit Alphonsus could not confute or censure the Rhemistes the former way , saue onely by speciall reuelation ; yet might he , and did he confute them the latter way , before the Rhemes Testament was published to the world . Yea , See the Christian Dialogue , pag. 17.19 . Alphonsus speaketh more against the Rhemists the latter way , then I my selfe haue done : for he affirmeth , ( as our Fryer Iesuite graunteth , ) That in vaine were so great labour taken for the gathering of a Councell , if the Popes Iudgement were infallible . Loe Alphonsus auoucheth a generall Councell to be altogeather needlesse , if the Popes Iudgement be infallible . Which is farre more then that , wherewith I charged the Rhemists ; he absolutely reiecteth all respectes , I made one exception ; viz. For the better contentation of the people . So then , that which to our Jesuite is impossible , is become euident & easie to the Reader : and the silly Fryer is mightily confounded in his owne best manner of pleading .

B. C.

See the dexteritie of this Minister in disputing . Hee pretended to prooue out of the Councell of Constance ; That the Superioritie of the Pope was neuer knowne till that time : and hee prooueth the cleane contrary . The Councell defined ( quoth hee ) A.D. 1415. that a Councell is aboue the Pope . What is this to the Superioritie of the Pope aboue a Councell , The Fryer killeth himselfe , with his owne sword . Note well the answere . which hee vndertooke to iustifie out of the Councell ? And not onely that , but also that it was neuer before . Verily had Bell that care of his credite , which hee ought , neuer would he suffer his Discourse to passe abroad , with such absurd and phantasticall connexion .

T. B.

I answere ; first , that our Jesuite may well be compared to notorious Theeues and bloody Traytors , who continually cry out against theft & treason , This is veri●●ed , in the Gun-powder Iesuited vassals . that so they may the better auoyd the suspition , and free them selues from the imputation of those heynous crimes : For , himselfe being full of nothing but lying , coozenage ; and deceitfull dealing ; hee busieth and bestirreth himselfe to charge mee therewith , so to free himselfe ( if that were possible , ) from the same . Secondly , that while our Fryer chargeth mee , not to iustifie out of the Councell what I did vndertake ; he plainely sheweth himselfe to be bereaued of his wittes , to be giuen vp into a reprobate minde , and impudently to defend one notorious lie with an other . For doubtlesse , while I prooued the Councell of Constance to haue defined , that a Councell is aboue the Pope ; I prooued euidently , that the Pope is not aboue a Councell . For example : If I prooue most noble King IAMES , being the Soueraigne , Marke well this answere . to be aboue Robert Parsons , being the Subiect , and indeed a nototious Traytor ; I doe therewith euidently conclude , that the trayterous varlet Parsons ( the author of this Libell , ) is not aboue our most noble King . If this example content not our Fryer , I am willing ( for charitie sake ) to affoord him this other . See my Anatomie , where this is plainely prooued . If any man shall prooue a notorious Horse-stealer , to be more honest then Robert Parsons , which the secular popish Priestes haue prooued most euidently ; the same man shall perforce conclude , that Parsons is not aboue or better then an Horse-stealer , in the way of honestie . Thirdly , that the Popes pretended Authoritie aboue a generall Councell , was neuer knowne to the Church , vntill the Councell of Constance ; that is to say , for the space of one thousand , foure hundred , and fifteene yeares after Christ , A.D. 1415. it shall ( God willing ) be prooued out of hand .

B. C.

Cardinalis Cameracensis , ( quoth he , ) Abbas Panormitanus , Nicholaus Cusanus , Adrianus Papa , Cardinalis Florentinus , Iohannes Gersonus , Jacobus Almaynus , Abulensis , & other learned Papistes generally , ( the Jesuites & their Jesuited crew excepted , ) doe all constantly defende as an vndoubted trueth , that a generall Councell is aboue the Pope . In which wordes for a parting blow , hee clappeth two vntruethes togeather . The first is , that the Doctrine of the Popes authoritie aboue a Councell , is no older then the Iesuites . The second is ; that none teach it , but the Iesuites and their Iesuited crew .

T. B.

I answere ; first , that our Jesuite here confesseth so much , as is enough to prooue Poperie to be the new Religion . For , he can but name two Papistes , and one Councell , that held his opinion ; viz. Antoninus , Turrecrema●a , and the Lateran Councell vnder Leo the tenth . O new borne Popery ! where is thy mother ? where is thy Godfather ? where is thy christianitie ? None euer heard of thee for the space of 1414. yeares after Christ . Alasse , alasse , who ( though a Papist before , ) would not now defie and detest Poperie , seeing the Iesuite can not deny it to be the new Religion . He can not possibly name one Writer in the whole world , for the space of one thousand , foure hundred , and fifteene yeares after Christ ; who affirmeth the Pope or Byshoppe of Rome to be aboue a generall Councell : For , Antoninus and Turrecremata , were but yesterday men respectiuely ; as who were vnborne many a fayre day after the Councell of Constance , and so children for Antiquitie , and wholly against the credite of late start-vp Poperie . And the Popish Lateran Councell vnder Pope Leo the tenth , was after the Councell of Constance more then foure-score and eight yeares : and consequently after Christ , fifteene hundred yeares and odde . O Poperie ! fond and foolish are those simple and silly Papistes , who call thee the old Religion . For , ( my life I gage for the tryall , ) thou art no older ; then I haue sayd . Secondly , that Antoninus , Turrecrema●a , and the Laterne Synode , were Jesuited materially ; that is , qualified like Knightes of the Post ; men that would say or sweare any thing , for the Popes pleasure , and their owne gaine .

B. C.

Bell , when hee sayth , That this Doctrine was not knowne to the Church , vntill the time of the Councell of Constance , graunteth , that then it began at least to be taught ; and so neither proceeded from Iesuites or Iesuited persons , as being of longer standing , by his owne graunt .

T. B.

I answere ; first that the more the Iesuite striueth to defend Poperie , the more he vnawares ouerthroweth the same . Hee is driuen to such a miserable shift , that he seeketh ( for want of other groundes , ) to relieue Poperie with those reasons , which my selfe haue made against the same . Secondly , that the motiue which the Fathers of Constance had , to define the power of a generall Councell to be aboue the Pope , was this , & no other ; viz. the great Schisme , which Iohn the 23. Gregory the 12. and Benedict the 13. brought into the Church ; while euery one of them sought with might and maine , A generall Councell is aboue the Pope to be the Pope of Rome : For the Councell lamenting the Schisme , and greatly desiring to stablish vnitie & peace in the Church , vsed the chiefest and last remedie in that behalfe : that is , they deposed the three contentious Popes , ( Iohn , Gregory , and Benedict ; ) and chosing Martin , made him Pope by their supereminent power . And to take away al Schisme , dissentions , difficulties , doubtes , suspitions , and future garboyles , which might perhappes haue insued therevpon , the Councell decreed and constantly defined ; that a generall Councell in causes Ecclesiasticall , had the greatest power vpon earth ; and consequently , power and authoritie ouer the Pope , euen to cite him , to excommunicate him , and to depose him : And therefore De facto , they deposed the three aforenamed Popes , and placed Martin in their stead . Maister Doctor Gerson , ( a famous and great learned Papist , ) maketh this case so plaine in many places of his workes ; as none , that with iudgement and indifferencie , shall peruse the same , can stagger or stand in doubt thereof : these are his expresse wordes . Gers. in Serm. coram concil . Const. V prim . part . Ecclesia , vel generale Concilium eam reprasentans , est regula a spiritu sancto directa , tradita a Christo : vt quilibet cuiuscunque status etiam Papalis existat , cam audire ac eidem obedire teneatur , alioquin habendus est vt Ethnicus et Publicanus : The Church , or generall Councell representing it , is a rule directed of the holy Ghost , and giuen vs of Christ ; that euery one of what state soeuer , euen Papall , must heare and obey the same ; or else , be reputed as an Ethnicke and Publican . Againe , in another place , the same Doctor hath these words . Gers. prim . part . in tract . de appellat . a Papa circa med. Iohannes ( Papa ) non est accusatus vel conuictus de Heretica prauitate ; et tamen concilium vocauit et iudicauit ipsum , tanquam suum subditum . vnde et in toto processu vsque post sententiam definitiuam suae depositionis , reputatus est ab eodem concilio verus Papa : Pope John was neither accused nor conuicted of Heresie ; and for all that , the Councell both called and iudged him , as their Subiect . Wherevpon the Councell reputed him the true Pope , in all the time of their proceeding against him ; vntill after the definitiue sentence of his Deposition . In an other place , the same Learned Writer hath these wordes . Gers. vbi . supr. in 2. propos . In causis fidei non habetur in terra Index infallibilis , vel qui non sit deuiabilis a fide de lege communi ; praeter ipsum Ecclesiam vniuersalem , vel Concilium generale eam sufficienter repraesentans : In matters of Fayth , there is no infallible Iudge vpon earth , or which can not swarue from the Fayth by the common course of Gods proceedinge ; sauing the Church vniuersall , or a generall Councell representing the same sufficiently . In an other place , he hath these wordes . Gers. in serm. coram Concil. Const. K. prim . part . Ecclesia vel generale Concilium potuit et potest congregari sine expresso consensu vel mandato Papae , etiam ritè electi et viuentis , in multis c●sibus :

The Church , or a generall Councell , both might and may be called togeather , without the expresse consent or mandate of the Pope ; euen when the Pope is lawfully elected , & liuing . Thus disputeth this famous Papist , and great learned Doctor . Out of whose wordes , I gather many very excellent documentes , well worthy to be written in Golden letters . First , that the Pope is subiect to a generall Councell , and may be controlled by the same . Secondly , that the Pope may erre both priuately and publiquely in resolutions of Fayth , aswell as other Byshopps and Ministers of the Church . Thirdly , that a generall Councell is aboue the Pope , and hath power to depose the Pope , for any notorious Crime whatsoeuer . Fourthly , that the contrary opinion is flatte Heresie , condemned in the Councell of Constance . Fiftly , that a generall Councell hath full power to compell a Pope lawfully elected to renounce and forsake the Popedome , and to giue place to him , whom the Councell shall appoynt and choose . Sixtly , that if the Pope shall withstand the Councell , and refuse to obey the Decrees and Constitutions thereof ; he ought and must be excommunicated , and reputed as an Ethnicke and Publican . Seuenthly , that a generall Councell may be summoned and kept , without the consent of the Pope ; euen of that Pope , who is both lawfully chosen , and at time liuing . Eightly , that all people are subiect to a lawfull generall Councell , euen by Christes owne rule and designement . Ninthly , that neither the Pope nor any one man vpon earth , is or can be an infallible Iudge in matters of Fayth . Tenthly , that the iudgement which we must finally rest vpon , in all controuersies of Fayth and Religion ; To this doctrine I willingly agree . is either the iudgement of the vniuersall Church , or else of a generall Councell sufficiently representing the same . This is found and very Catholike doctrine , though proceeding from the Penne of a great Papist . Which Doctrine , as the Councell of Constience first , and after it the Councell of Basill , did approoue by their flat decrees ; so doe I reuerently embrace the same with all my heart , humbly thanking God , that by the mighty power of his trueth , our aduersaries are compelled to confesse the trueth against them-selues . This Doctrine is confirmed more at large , both in my Anatomie , See my Anatomy , pag. 137. and in my Golden Ballance ; to say nothing of my Christian Dialogue , which woundeth the Pope at the very heart . From hence proceedeth that , which will seeme to many , a woonderment of the world . But what is that , will some say ? This forsooth ; that all Papistes this day liuing , All Papistes are Heretikes . are flat Heretiques . Is it so , in deede ? Is that possible to be prooued ? It is so possible , that I haue euen now prooued the same most euidently . And thus the most simple Reader in the world , shall easily perceiue the same . The generall Councell of Constance decreed plainely , that the Popes Iudgement is fallible ; & that the Pope is subiect to a generall Synode , and by the authoritie thereof may be depriued of the Popedome : as also that the contrary opinion is flatte Heresie . This is alreadie prooued . Now , so it is , that all Papistes this day liuing vpon earth , doe hold the Popes Iudgement to be infallible , and himselfe to be aboue a generall Councell : So say the Rhemistes ; Rhem. in 16. Mat. 22. Luk. 15. Act. 18. so sayth our Iesuite , euen in the end of his Chapter next afore-going , being the 29. in number . Ergo , seeing all Iesuites and Iesuited Papistes , doe this day hold and defende that opinion , which a generall Councell hath defined to be flatte Heresie ; it followeth by a most necessarie consequence , and ineuitable illation , that they all are flat Heretiques , it can not be denyed . All Papistes are Heretikes . Deo gratias : dixi .

B. C.

And before we prooued , how Pope Leo irritated and made of no force , a Decree enacted in the Councell of Chalcedon ; which argueth his Superioritie ouer the Councell .

T. B.

I answere ; first , that this assertion and opinion of our Fryer , is a flatte Heresie ; as it is euen now prooued , and that most euidently . Secondly , that this sottish allegation is confuted againe and againe , in the second Chapter of this present Volume . To this let vs adde a most notable testimonie of our Rhemistes , which is comprised in these very wordes . Rhem. in . 15. Act. v. 28. ex Aug. libr. 2. de baptis . cap. 4. Notorious is the saying of S. Augustine concerning S. Cyprian , who being a blessed Catholique Byshop and Martyr ; yet erred about the rebaptizing of such , as were Christined by Heretiques . If he had liued ( sayth S. Augustine , ) to haue seene the determination of a plenarie Councell , which he saw not in his life time ; he would for his great humilitie and charitie , straight way haue yeelded , & preferred the generall Councell before his owne Iudgement and his fellow Byshops , in a prouinciall Councell onely . Thus dispute our Rhemistes , confounding them-selues and their Pope , vnawares : For first they tell vs , ( marke well my wordes , ) that S. Cyprian was a blessed Byshop and Martyr , and therefore would haue yeelded to the Decree of a generall Councell . They tell vs secondly , that S. Augustine was of the same opinion . In which double Narration , the Rhemistes confound them-selues , with their Pope and all his deuoted Popelinges : For , they giue vs to vnderstand very plainely ; that neither the Pope is aboue a generall Councell , neither yet his Iudgement infallible . But how prooue I that ? This forsooth , is a plaine demonstration thereof . Florint . Cypriau●● , A.D. 250. Aug. A.D. 419. S. Cyprian and S. Augustine being both of them , very Holy & very Learned Fathers , could not but know right well for their great Learning , what Authoritie , Power , Priuiledges , and Prerogatiues , Christ had giuen to the Byshops of Rome . And without all question it is , it can not be denyed ; that for their great pietie and humilitie , they would humbly haue acknowledged and highly reuerenced , all Power giuen them by our Lord Iesus : Yet true it is , ( sir Fryer , marke well my wordes , ) that Pope Cornelius , togeather with a nationall Synode of the Byshoppes of Jtaly , had made a flatte decree concerning Rebaptization . True it is likewise , that Pope Stephanus had confirmed the same Decree , and commaunded it to be obserued . True it is thirdly , that all Papistes of late dayes , doe obstinately affirme , ( as our Rhemistes in the name of all Papistes , tell vs ; ) that the Pope is aboue a generall Councell ; that the Pope can not erre Iudicially ; that the Popes Iudgement is infallible . Now , this Decree made by Pope Cornelius , and confirmed by Pope Stephanus ; S. Cyprian knew right well , neither was S. Austen ignorant thereof : Howbeit this notwithstanding , S. Cyprian roundly withstood the Decree of Pope Stephanus , and both sharpely reprooued him , and vtterly contemned his falsely pretended Authoritie . S. Austen in like manner held the same opinion with S. Cyprian , concerning the Popes falsely pretended Prerogatiues & infallibilitie of Iudgement ; neuer excusing any such thing in S. Cyprian as a fault , neither once saying , that the Pope was Christes Vicar , Marke well this poynt . or that Christ had prayed that his Fayth should not fayle : but constantly telling the Reader for his full satisfaction on S. Cyprians behalfe ; that he would humbly haue yeelded to the Decree of a plenarie Councell , if any such had been in his time . In which wordes , S. Austen giueth the Reader to vnderstand , that though S. Cyprian did contemne both the definitiue Sentence of the Pope , and the Decree of his prouinciall Councell , because neither of their Iudgements was infallible ; yet would he haue yeelded to the Decree of a plenarie Councell , as which he acknowledged to be infallible , and to haue the assistannce of the holy Ghost . Let vs adde further , that the two hundred & seauenteene Fathers in the Aphrican Councell , ( whereof S. Augustine was one , ) were so farre from acknowledging the Byshop of Rome to be Christes Vicar generall vpon earth , to be aboue a plenarie Councell , and his Iudgement to be infallible ; that they all with one assent refused vtterly to graunt any such Prerogatiue or Priuiledge vnto him ; constantly affirming , that he was bound as well as they , to obey the Decrees of the Nicene Councell . For which cause , neither would the said Fathers graunt greater Power and Prerogatiues to the Byshoppes of Rome ; neither did the Byshoppes of Rome them-selues challenge greater Power then the Canons of the Nicene Synode would affoorde them . Of which poynt I haue disputed at large , in the second Chapter afore-going : Whosoeuer shall seriously peruse that whole Chapter , Supr. cap. 2. prope finem . from the beginning to the end thereof , will vndoubtedly rest satisfied , in this behalfe . Ioyne this with my Tryall , and Poperie will prooue it selfe the New religion .

The 31. Chapter , conteyning ( according to my promise , ) an Answere to the Iesuites short admonition , in the 16. Chapter aforegoing ; as also to some other patches , elsewhere dispearsed to the same effect .

T. B.

HAuing euidently prooued , and plainely conuinced ( by the power of God , and the assistance of his holy Spirit , ) that Poperie is the New religion ; it followeth consequently , that I prooue the Fayth & Doctrine this day professed , and by Authoritie established in the Church of England , to be the Old Religion . I therefore heartily craue the gentle Readers attentiue hearing , vnto the end of my Discourse . I haue not hitherto in any of my former Bookes , oppugned the Old Romane Religion ; The old Romane religion , was the true Catholique Church . which S. Peter and S. Paul deliuered to the Church of Rome , while they liued heere on earth : Neither doe I at this present , or euer intend hereafter , in any future worke to oppugne the same . It is the late Fayth , and late Romish Doctrine , which I contend to be the New Religion : euery maine poynt whereof I haue clearely conuinced , when and by whom it first began . Our Church of noble England , constantly reteyneth euery Article and iote of the old Romane Religion ; onely reiecting and abolishing of the essentiall partes of late Romish Fayth and Doctrine , so much as was Hereticall , erroneous , or superstitious and repugnant , to the eternall trueth of Gods most sacred word . And concerning late Romish ceremonies , such & so many , as were either superstitious , The Papistes are the deformed , and wee the reformed Catholiques in very deed . or ridiculous or vnprofitable to the Church of God . So that wee are this day , the true reformed Catholiques ; euen as the Fryers at Rome commonly called Capucho●nes , are indeed the true reformed Franciscans . The Church of England doth not this day , hold any Article of Fayth or Doctrine , or vse any Ceremonie ; saue such onely as we are able to iustifie , either by the expresse wordes of the holy Scripture , and by the approbation of best approoued Antiquitie ; or else to deduce the same from thence , by a necessarie & ineuitable consequence . Let vs now in Gods name heare attentiuely , what our Iesuite in the name of all Papistes , is able to obiect , against the Fayth and Doctrine of the Church of England .

B. C.

COncerning Ceremonies , and such like , B.C. pag. 136. All this is true , but nothing to the purpose . Bell in his Regiment of the Church , graunteth freely ; that the Church hath Authoritie to ordaine and abrogate , to make or repeale Lawes , as shall seeme most meete for the honour of God , and the edification of Christian people .

T. B.

Bell admitteth all this . Say on good Fryer , if happily thou haue any better Bread in thy Bagge , seeing this is not worth a silly Ragge : Howbeit our Fryer for want of matter , hath bestowed almost one whole Leafe of Paper , in the recitall of my wordes . Transeat , It is impertinent .

B. C.

If he inferre against our Ceremonies , as he doth , B.C. page . 138. because they were instituted since Christ , though very auncient , That they be rotten rags of the New religion ; What shall become of their Ceremonies , which either be borrowed from vs , or of farre latter date ? What can they be else , but pil● patches of Protestanisme , & rusty Ragges of the Reformed congregation ? The Iesuite is full of vanitie and lying . Marke well the answere . Nay , what must their Communion Booke it selfe be ; neuer heard of in the whole world , till the late dayes of King Edward the sixt , and drawen from our Portesse and Masse-bookes ; as the thing it selfe speaketh , and their Geneua Ghospellers often cast in their teeth ?

T. B.

I answere ; first , that our Jesuite vnawares giueth Poperie a deadly wound , while he maketh popish Masse , and the Oath which popish Byshoppes make to the Pope , to be no weighty poyntes of Religion : For , they are within the compasse of the eleuen Chapters , of which he writeth in this manner . B·C. page . 136. These Chapters I shall soone dispatch , seeing they concerne not any weighty poyntes of Religion ; but Ceremonies , and such like . Secondly , that seeing by Popish free graunt , neither popish Masse , nor the popish Oath , be matters of any weight , ( to which I for my part , willingly agree ; ) it followeth of necessitie , that the Pope is a most cruell Tyrant ; while he suffereth no Byshoppes to haue voyces in Councels , but such as take that wofull Oath : As also , while he burneth with Fire and Faggot , all such as will not adore the popish Bread-god , in the Idolatrous popish Masse . Thirdly , that our Fryer Jesuite is still like himselfe , that is , a most notorious lyer ; while he chargeth me to tearme all Ceremonies instituted since Christ , though very auncient , to be rotten Ragges of the New religion : For , I am so farre and so free from this false and plaine Diabolicall accusation ; as I approoue all Ceremonies consonant to Gods word , at what time soeuer the Church did institute the same . See the Regiment , cap. 14. page , 183 ▪ 184.185.187 ▪ 170.166.200 ▪ 128.125.155.119 . None that shall duely peruse my Regiment of the Church , can be ignorant hereof . Nay , I say further ; that the Jesuite is not able to bring any one sentence out of any one of all my Bookes , which denyeth Authoritie to the Church , to institute new Ceremonies at any time ; so the same be consonant to Gods word , and profitable for the circumstaunces of time , place , and persons . Yea , the Iesuite confesseth within twentie lines before this false and heynous slaunder , that this is the very doctrine which I teach . But his witte is so besotted , in fighting and bickering against the manifest trueth , that he forgetteth what he writeth , so soone as a new reason pricketh him : for he had rather heape lyes vpon lyes , and slaunders vpon slaunders , then forsake and condemne their gainefull Poperie ; which is to him and his fellowes , as was the Temple of Diana to Demetrius and the other Craftes-men . Fourthly , Act. 19. v. 24.25 . that we vse no Ceremonies in our English Church , but such as are both agreeable to the holy Scriptures , and of farre greater antiquitie , Marke well this poynt . then the time of Poperie , which I oppugne . Albeit I doe not absolutely condemne all Ceremonies this day vsed in the Romish Church ; but respectiuely , The right end is edification . 1. Cor. 14 v. 14. v. 26.16 . as they are superstitiously vsed , and too vnlawfull ; or at least ridiculous , or vnprofitable endes : For , I willingly graunt , that sundry Ceremonies now vsed in the Romish Church , are thinges indifferent of their owne nature ; and that the same were not to be condemned , if the superstitious abuse and wicked intentes , for which they are done , were wholly remooued from them . Where I wish the Reader , to marke attentiuely these my words ; ( Absolutely , See and note my Regiment , pag. 183.185.200.198.199 . & Respectiuely . ) Fiftly , that in our Communion Booke , two thinges must distinctly be obserued , and Christianly distinguished ; viz. the Essentiall , and the Accidentall partes thereof . Touching the partes Essentiall , they are all and euery of them as old , as is the written Word of God it selfe : The Aduersaries are not able , to giue any true instance against the same . Touching the partes Accidentall ; they are all in like manner old in the thing it selfe , though of later date in the modification of the thing . Thus in playner tearmes : All the accidentall partes of our English Communion booke , if we respect the matter it selfe conteined therein , are as old as the holy Scripture it selfe ; though of farre latter date , if we respect the order and disposition of the same . This my Answere , is grounded vpon this doctrine of S. Paul . 1. Cor. 14. v. 27.40 . Omnia ad aedificationem fiant : Omnia honestè et secundum ordinem fiant in vobis : Let all thinges be done to edifying : Let all thinges be done decently , and according to order . Sixtly , that our Communion booke is drawne from the holy Scriptures , ( as is already prooued , ) and from the old Romane Missals or Communion-bookes , in the Purer age of the Church ; long before the time of idolatrous and superstitious Poperie ; Marke well gentle reader . which I in all my Bookes oppugne .

B. C.

More then foure hundred yeares before the time of S. Gregorie , B.C. pag. 135. the auncient Brytaines receiued the same manner of seruing God , from the blessed Pope and Martyr S. Eleutherius , that is , in the Latin tongue : Which appeareth first , Beda lib. 2. hist. cap. 2. because venerable Bede reporteth , that there was not any materiall difference betwixt S. Austen sent by S. Gregorie , and the Brytaine Byshops , saue onely in Baptisme , and the obseruation of Easter . Secondly , for that certaine it is , that they had also since S. Austens time , the Masse in the Latin tongue . But to thinke , that if they had been once in possession of the seruice in their owne vulgar Language , that they could haue been brought from that without infinite garboyles ; especially , the opposition betwixt them and the English Saxons in auncient time considered : or , that if any such contention had fallen out , that it could haue been omitted by the curious Pennes of our Historiographers , it were great simplicitie once to surmise . Wherefore what followeth , but that they receiued that custome at their first conuersion ; which was within lesse then two hundred yeares after Christ ? And consequently , that by Bels allowance , and the common Computation of others ; it is sound , Catholique , and Apostolicall , and not any Rotten ragge of a New religion , as this Ragge-maister gableth . And that on the contrary , to haue the publique Seruice in the vulgar tongue , is a New patch of Protestanisme , fetched from Wittenberge , or that Mart of Martinistes , the holy City of Geneua .

T. B.

I answere ; first , that I haue prooued already in the sixteene Chapter aforegoing ; Super , cap. 16. note the chapter well . that in the primatiue and auncient Church , the publique Prayers and diuine Seruice , were euery where in the vulgar Tongue . Secondly , that the Latin tongue was then vulgar , to all the Nations of Italy , Spaine , Germanie , France , Africa , and other Countries of the West : For in those dayes , the Latin tongue was commonly spoken and vnderstood , wheresoeuer the diuine Seruice was in Latine : Which is plaine and euident by S. Austens Doctrine , in many places of his workes . Thirdly , that if the Brytaines did at their conuersion receiue the Latine Seruice , Aug. confess . lib. 1 ▪ cap. 14. de doctr. Christ . lib. 2. cap. 13. de Catechi . rud. cap. 9. et . in Psal. 123.128 . first by Eleutherius about the yeare 179. after Christ ; and againe by Gregorie , about the 596. yeare : yet can no more be truely inferred therevpon , ( if we graunt the Latine tongue to haue been then decayed in Brytaine ; ) same onely , that the Romanes deliuered their Church-seruice in the Latine tongue , ( which then was their vulgar Language , ) being altogeather ignoraunt of the Brytaine tongue : Foolish zeale doth much hurt to the Church . and that the Brytaine , for the loue they bore to the publique Prayers and Church-seruice , which they receiued at their conuersion to the Christian faith ; did euer after vse and retaine the same in the Latine tongue , in which they first receiued it . Fourthly , that seeing by Christes commandement deliuered by his Apostle , 1. Cor. 14. v. 26 All thinges in the Church , ought to be done to edification ; it followeth of necessitie , that the Latine vsage of the Brytaines in diuine Seruice , was a Ragge of a New religion ; as which was about 179. yeares younger then the old , and repugnant to Apostolicall doctrine : For , S. Paul spendeth no lesse then one whole Chapter , 1. Cor. 14. per totum . & that only to prooue ; that euery Nation ought to haue their Church-seruice , in their vulgar knowne tongue . V. 8. If the Trumpet ( sayth he ) giue an vncertaine sound , who shall prepare him selfe to the Warre ? V. 9. So likewise you , except ye vtter by the tongue manifest speech , how shall it be knowne what is sp●ken ? for ye shall speake in the ayre . Againe thus . V. 11. If I know not the meaning of the voyce , I shall be to him that speaketh , an Aliant ; and he that speaketh , shall be an Aliant to mee . Againe thus : V. 13. Wherefore , let him that speaketh with the tongue , pray , that he may interpret : V. 14. For , if I pray with the tongue , my spirit prayeth ; but my vnderstanding is without fruite . Where I wish the Reader to obserue with me ; that the Spirit in this place , is taken for the spirituall gift of Tongues , as S. Chrysostome vpon this place , Chrysost. in 1. Cor. hom. 35. Theodoretus , in 1. Cor. 14. Pho●ius , ibidem . doth witnesse . S. ●heophilact , is consonant to S. Chrysostome . He calleth the Gift , the Spirit ; sayth Theodorus , My Spirit prayeth , that is , my spirituall Gift to speake with Tongues , sayth Pho●us . Againe thus : V. 16. If thou blesse with the Spirit , how shall he that occupieth the roome of the vnlearned , say , Amen , at the giuing of thankes , seeing he vnderstandeth not what thou sayeth ? Againe thus : V. 19. I had rather speake fiue wordes with my vnderstanding in the Church , that J may instruct others , then ten thousand wordes in ( an vnknowen ) tongue . Againe thus : V. 26. Let all things be done to edification . Fourthly , that our Jesuite gableth as a lying pratler , while he impudently auoucheth ; that by Bels allowance , the Latine vse in Church-seruice , ( where the people vnderstand it not , ) is found , Catholique , and Apostolicall . For , Bell hath plainely prooued it , to be vnsound , Prophane , and Diabolicall ; as also , that the vse of publique Seruice in the vulgar Tongue , came neither from Wittenberge , nor Geneua ; But from , the Primitiue , Apostolicall , and succeding Churches , for many hundred yeares togeather . Whosoeuer shall with a single eye , and sound iudgement , peruse the Sixteene chapter afore-going , Suruey part. 3. cap. 10. pag. 477. and ioyne my Suruey with it , can not but cleerely behold as in a Glasse of Christall , the trueth to be as I haue written . Lyran. in . 1. Cor. 14. Lyranus a famous and great learned Papist , in his learned Commentaries vpon S. Pauls Epistles , doth so plainely & so constantly affirme ; that in the Primatiue Church , the publique Prayers and all other thinges , were in the vulgar Tongue ; as none that shall read him seriously , can possibly stand in doubt thereof . Yea , S. Basil auoucheth expressely , that the Egyptians , Basill . in ep. ad cler. Neocaesar ep. 62. the Lybians , the Thebanes , the Palestines , the Arabians , the Phaenicians the Syrians , and generally all Christian Nations , of what Language soeuer they were , had their common Prayers and Seruice , in their vulgar Tongue . But our Rhemishes obiect S. Pauls words against S. Paul , in this manner . Rhem. in 1 Cor. 14. v. 14. Also when a man prayeth in a strange Tongue , which himselfe vnderstandeth not , it is not so fruitfull for instruction to him , as it be kn●w particularly what he prayed : Neuerthelesse , the Apostle forbiddeth not such praying neither ; confessing that his spirit , heart , and affection , prayeth well towardes God , though his minde and vnderstanding be not profited to instruction , as otherwise it might haue been , if he vnderstood the wordes : Neither yet doth he appoynt such a one , to get his strange Prayers translated into his vulgar Tongue ; to obtaine thereby the aforesaid instruction . To this I answere ; first , that I haue alreadie prooued out of S. Chrysostome , and other Fathers , Marke well this answere . ( Theodoretus , Theophilactus , and Photius , ) that S. Paul doth not vnderstand by the word ( Spirit ) the Heart and Affection ; but the Spirituall gift to speake with Tongues . Secondly , that it is cleare by many textes of the Apostle , that the word ( Spirit ) doth so signifie , as I haue sayd . Thirdly , that if we should graunt the Spirit to signifie Heart and Affection , as the Rhemistes absurdly expound it , yet could not that serue their turne ; because S. Paul willeth to pray not onely with Spirit , but also , with minde and vnderstanding . V. 15. As also , for that S. Paul in an other text commaundeth expressely , That all thinges ●e done in the Church , to edifying . Which is no other Doctrine indeed , then Christ himselfe teacheth in his holy Ghospell : Mat. 15. v. 8. This people ( saith he ) draweth neere vnto me with their mouth , and honoureth me with the lippes ; but their heart is farre from me . Fourthly , that the Apostle commaundeth him , V. 13. et V. 28. that hath the gift of Tongues , to pray that he may interpret his strange tongue himselfe , or that some other should interpret it , or else to keepe silence in the Church . For this cause doth S. Chrysostome constantly affirme ; Chrysost. in 1. Cor. hem. 35. that Prayers not vnderstood of him that vttereth them , are altogeather vnprofitable . Loe , S. Chrysostome doth very sharply reprooue them , that haue the diuine Seruice in a tongue vnknowne . Thou seest , ( sayth he ) how by litle and litle he is come to this poynt , that he declareth him to be vnprofitable , not onely to others , but also to him selfe , seeing the minde of such a man is voyde of fruite : For , if a man speake onely in the Persians Language , or in any other strange Tongue , and doe not vnderstand those things which he speaketh , he shall be to himselfe , as he that vnderstandeth not the meaning of the voyce . This , and much more to the like effect , sayth S. Chrysostome , of those that had the gifts of Tongues , and vnderstood not what they spake .

What thinke you ( sir Fryer ) would he haue sayd , if he had heard the vnlearned Papistes , babling on their Beades and Primers , what they did not vnderstand ? Nay , if he had heard that , which now adayes is very frequent among the vnlearned Papistes , both men and women ; how they choppe and change , clippe and mangle the wordes ; so as they either haue a contrarie or ridiculous sense , or else plaine none at all ; but stand as Cyphers and Voces non significatiuae : For this is a truth so well knowne , as it can not without blushing be denied ; that many popish Priestes haue been so ignoraunt , that they neither vnderstood their Portesses , nor their Missals , nor their Absolutions ; no , nor yet the wordes of Baptisme . Hence sprang this curious question , euen among the Popish Schoole-men ; viz. If the Child were truely Baptized , when the ignoraunt Baptizer did vtter the words in this manner . Ego to baptizo , in nomine Patria , et Filia , et Spiritui Sancta : In briefe , the Popish Councell of Lateran vnder Pope Innocentius the third , Conc. Later . sub Innoc. 3. cap 9. A.D. 1215. decreed flatly , & strictly commaunded all Byshoppes , who within their iurisdictions had Nations of diuers Tongues , Rites , and Manners vnder one Fayth , to prouide meete men to celebrate diuine Seruice vnto them , according to the diuersitie of their Rites and Languages . By which Popish Decree , it is cleare and euident , that foure hundred yeares are not yet expired , since the Pope approoued publique Seruice in all vulgar Languages .

B. C.

The Minister very profoundly scoffeth both at other partes of the Masse , and also at these following ; writing thus . Gregorie added the Kyrie eleyson ; Telesphorus , Gloria in excelsis Deo ; Gelasius , the Collectes ; Hieronymus , the Epistle and Ghospell : The Creede was receiued of the Nicene Councell : Pope Sergius , the Agnus Dei. After this , he concludeth both of these and others , which he there mentioneth ; as the Introite , Halleluia , the Commemoration of the Dead , Incense , and the Pax , in this maner . This being so , I can not but conclude ; that euery patch & peece of the Romish Fayth , is but a Rotten ragge of the New religion . So earnest he is , to make euery peece of the Masse a Rotten ragge , that he hath also made many partes of their owne Communion-booke Patches and Peeces , and Rotten ragges : In which , Kyrie eleyson , Gloria in excelsis , the Collectes , Epistle and Ghospell , Nicene Creede , and Agnus Dei , be found no lesse , then in our Masse-bookes .

T. B.

I answere ; first that some of the Patches of the Popish Masse hee●e recited , are Hereticall , some Superstitious , See Suruey , et supra , cap. 23. some Ridiculous , as I haue else-where prooued at large . Secondly , that the Kyrie eleyson , the Epistle and Gholpell , Gloria in excelsis , Nicene Creede , Agnus Dei , and the Collects which our Church vseth , are all wholly conteyned in the holy Scriptures ; and consequently , they are damnable in the Popish Church , though commendable in ours : For , we finding them in holy Writte , vse them according to S. Paules rule , 1. Cor. 14. v. 26.40 . in that behalfe : But the Papists prophane them many wayes . First , because they prohibite their vse in all vulgar Tongues . Secondly , because they teach the people erroneous Doctrine , labouring to perswade them euery where , Things good in their owne nature , are prophaned in the popish Masse . that they may not haue their publique Prayers and Seruice , in their knowne vulgar Tongues . Thirdly , because they abuse them superstitiously many wayes : For they must say the Epistle in one corner of the Alter ; the Ghospell , in the other ; the Creed , in the middest ; and so foorth . The rest , they may learne of Byshoppe Durand , the Patrone of all Popish Superstition . To which I adde for a superstitious merriment ; That neither the Layicall people , None but popish Priestes may say , Dominus vobiscum . nor yet their Popish Deacons in their deuout Prayers , may for ten thousand pounds once say and pronounce these words , ( Dominus vobiscum : ) The words doe signifie , The Lord be with you : And for al that , Popish Deacons may not say , The Lord be with you . the Pope being as Superstitious as Superstition it selfe , doth strictly forbid all Deacons to pronounce the said words , vntil they be made popish Priests .

This in briefe is my answere ; viz. that Kyrie eleyson , Gloria in excelsis , Agnus Dei , the Epistles and Ghospels , with the Nicene Creede and Collectes , are all lawfully vsed in our Church : but most shamefully abused in the Popish Church . They are most Christian and commendable , as they are in them selues absolutely considered ; but yet most damnable , while they are superstitiously abused , and against Gods Commaundement by his Apostle giuen vs ; 1. Cor. 14. v. 16.40 . which strictly requireth all thinges in the Church-seruice , to be done to the peoples edification .

B. C.

I omit heere , B.C. page . 140. how falsely and blaspheamously he concludeth euery peece of the Masse , to be Rotten ragges : For , are the wordes of Consecration , the most essentiall part thereof ; which came not from any man , but from the institution of Christ himselfe ; as also the Pater noster , Rotten ragges : Who durst say it , but sir Thomas .

T. B.

I answere ; first , that I haue alreadie concluded , not falsely , but truely ; not blaspheamously , but Christianly ; that euery patch and peece of Popish Masse , as Popish Masse , Marke well this reduplication . ( marke well this reduplication , ) is a Rotten ragge of the New Religion . Secondly , that the wordes of Popish Consecration , are but onely fiue in number ; one of which for all that , came from pure Man , or rather from the impure Deuill of Hell : For , who but the Deuill himselfe , durst insert among Christes most sacred wordes , Mat. 26.27 . Mar. 14.22 . Luke . 22.19 . 1. Cor. 11.24 . a word of his owne inuention ; especially , in a matter of so great weight & consequence ? It is a common maxiome receiued of all Diuines generally , aswell of Papistes as of others ; that no inferiour hath power ouer the Law of his superiour : And consequently , that the Pope hath no power to adde , diminish , choppe , or change , any word of Christes sacred Institution ; vnlesse he either be God , or at least equall with him . Thirdly , that the holy words ( This is my body , ) came not from Christ , as they are a part of the late Romish Masse . I proue it soundly ; Because our Sauiour Christ did not vtter them , vntill he had blessed and consecrated the Bread : For doubtlesse , if it be true , as it is most true , because the Trueth it selfe hath spoken it ; that Christ had blessed and consecrated the Bread , Math. 26.27 . Luk. 22.19 . before he vttered the same wordes ; it followeth of necessitie , it cannot be denied ; that they are not the wordes of Consecration , as the Papistes grossely and fondly doe imagine : For in Christes holy Institution , many thinges went before the wordes of Popish supposed Consecration . First , he tooke the Bread : Secondly , he blessed it : Thirdly , he brake it : Fourthly , he gaue it to his Disciples : Fiftly , he commaunded them to take and to eate it : All which being done in order , he vttered the Popish so supposed Consecration wordes . Masse and Communion are all one , in the true sense and meaning . So then , seeing in that Masse which Christ instituted , ( for I receyue aswell the word ( Masse ) with the Latine Fathers , as the word ( Liturgie ) with the Greeke Doctors , in their true sense and meaning , these wordes ( Hoc est corpus meum ) were not the wordes of Consecration ; it followeth by a consequence ineuitable , that the popish Masse , in which they are made the wordes of Consecration , is a false forged Masse , and the New religion in very deed .

Confirmatio prima . This Doctrine thus deliuered , may be confirmed many wayes : First , because the best learned Papists are at their wittes end , and put to their best & last trumpe ; what they shal thinke , say , or write of the effectiue words of popish Consecration : For , the famous popish Byshop and great learned Doctor Josephus Angles , euen in that Booke which he dedicated to the Pope him selfe ; relateth foure seuerall popish opinions , concerning this present Subiect : These are his wordes , borrowed of Alexander and Aquinas . Ioseph . Angles , in 4. sentent . part. 1 p. 102. Prima est Innocentij , asserentis per potestatem excellentiae , quam Christus alligatam sacramentis minimè habebat , panem in suum corpus conuertisse ; deinde verò dedisse illud Apostolis , dicendo , hoc est , &c. Secunda opinio affirmat consecrasse quibusdam verbis nobis ignotis , quando benedixit panem , et non quando dixit , hoc est . &c. Tertia opinio tuetur illa forma Christum consecrasse , verum occultè , scilicet , quando benedixit panem , deinde publicè illa vsum fuisse , vt alios formam consecrandi doceret . Quarta opinio tenet , quando verba haec , hoc est , &c. protulit , simulque factam fuisse benedictionem : Pope Innocentius holdeth the first opinion , that Christ by the power of excellencie , ( which in him was not tied to the Sacraments , ) conuerted the Bread into his body ; and then gaue it to his Apostles , saying ; This is my Body . &c. The second Opinion holdeth , that Christ Consecrated the Bread with certaine words to vs vnknowen , when he blessed the Bread , not when he sayd . This is my Body . The third Opinion affirmeth ; that Christ did Consecrate with that forme of Wordes , but secretly , when he blessed the Bread , and after vsed the same forme of wordes to instruct others . Marke the vncertaintie of popish Consecration . The fourth Opinion holdeth , that Christ did Consecrate , when he spake these wordes , ( This is my Body , ) and that the blessing was done at the same time ▪ Behold here the mistery of profound Popish diuinitie . I would not pittie his case , who being in the middest of a great Fire , would not come out to heare it : But I pittie the case of silly ignoraunt Papistes ; who hazard & aduenture their saluation , in beleeuing such a fond and vncertaine Religion .

Secondly , because by popish Religion , Confirm . 2. when the Priest holdeth the Host ouer his head , then the silly Papistes must adore the same as the euerliuing God . And for all that , euen by popish Fayth and Doctrine , the popish so tearmed Host , may onely be a peece of meere Bakers bread . I prooue it sundry wayes : First , because Sotus that great learned popish Schoole-man , Sot . apud Angels in 4. s. p. 102. ( surnamed for his deepe Learning , Doctor Subtilis , ) holdeth , and constantly defendeth ; that it is vncertaine , whether the Bread be transubstantiated into Christes body , or no , by these wordes of popish Consecration , ( This is my Body . Ios. Angl. in 4. s. p. 103. ) Secondly , because by popish Fayth , the Bread is not made Christes body , vnlesse the Priest haue intention so to make it : But doubtlesse , sundry cases and causes may fall out to take away the Priestes intention ; and so the silly people shall commit Idolatrie , while they adore a peece of Bread for the lyuing GOD . Thirdly , because Caietanus that famous Cardinall and learned popish Schoole-doctor , Apud 10. Angl. in 4. s. p. 144. affirmeth resolutely and boldly ; that no Text in the whole Ghospell prooueth effectually , that these wordes ( This is my Body , ) must be vnderstoode properly . But doubtlesse , if this be true , which the learned Cardinall of Rome auoucheth to be most true ; the silly Papists must perforce be Idolaters , while they adore the popish Host in the popish Masse . And therfore doth the popish Byshop Angles , Iosep. Angles vbi supra . giue his Reader this graue aduise ; Caut● legendum esse Caietanum : Caietane must be read warily . For indeed by Caietanes opinion , the adoring of the popish Bread-god , Angl. vbi supra . p. 105. is flat Idolatrie . Fourthly , because in the consecration of the Wine , the Priest ( as Josephus Angles telleth vs , ) may haue Perue●sam intentionem , a peruerse intention , and so not consecrate at all . For , the Papistes agree about their Reall presence in their popish Masse , like Dogges girning and fighting for a Bone ; albeit it be the most essentiall part of their Masse , and consequently of all popish Religion . Fiftly , because they haue added one word of their owne forge and inuention , to the words of Christes sacred Institution ; to weet , the word ( enim ) which signifieth , for . S. Mathew , S. Marke , Mat. 26.27 . Mar. 14.22 . Luk. 22.19 . 1. Cor. 11.24 . S. Luke , and S. Paul , haue all foure deliuered the expresse wordes of Christes sacred Institution ; and for all that , not one of them doth so much as once name the word ( enim . )

Quartò prin●ipaliter . Fourthly , that albeit there be some apparant colour of trueth , in that which our Iesuite saith of the Pater noster ; yet will the same after due examination thereof , tende wholly to the confusion of the Pope , and all his popish Vassals . I therefore answere , that though the Pater noster in it selfe , and according to Christes Institution , be most holy , pure , and religious ; yet is the same by superstitious abuse in popish Masse , become morally ; prophane , impure , and irreligious : I prooue it by three seuerall and irrefragable reasons . First , because in the popish Masse it is mangled , maimed , and bereaued of a chiefe part of the integritie thereof . For , as hee that clippeth the Kinges Coyne , is thereby a Traytor to an earthly King : euen so hee that clippeth or curtalleth Gods sacred Word , is thereby a Traytor to God the King of Heauen . And consequently , seeing the Pope in his idolatrous Masse , hath curtalled the Pater noster , Deut. 4.2 . Deut. 5.32 . Deut. 12.32 . Reuel. 22.18 . taking from God his Kingdome , his Power , and his Glorie , ( which three are plainely comprised in that originall Pater noster , which Christ did institute ; ) it followeth by an ineuitable illation and necessarie consequence ; that the Pater noster , as it is prophaned in the popish Masse , is become a Ragge of the New religion . Secondly , because in the popish Masse , it is vsed in a Tongue to the people vnknowne , 1. Cor. 14. v. 27. contrary to Apostolicall doctrine . Thirdly , because the Pater noster in the popish Masse , ( marke well my wordes , ) is made as it were a slaue to Satan , and to serue Idolatrie ; euen against the euerliuing God , to waite and attend vpon the popish Bread-God : And so the Pater noster , which afore was pure and Euangelicall ; is now by popish Superstition , become impure and Diabolicall . But some will here demaund , how the Pater noster doth serue Idolatrie ? To whom I answere , that euery thing in popish Masse , is meere accidentall , ( as the Jesuite hath freely graunted , ) the popish Reall presence onely excepted ; to weet , the popish so supposed Dagon or Bread-god . 1. Sam. 5.2 . And consequently , al the rest in popish Masse , must perforce be designed , for the furtheraunce , honour , and seruice , of the said popish Dagon or Bread-god . Which seruice , See my Suruey , the Downefall , & the Iesuites Antepast . I haue elsewhere soundly prooued , and plainely conuinced , to be very flatte Idolatrie . Neither ought this to seeme strange to the Reader : for , as holy Wordes in Coniurations , Theftes , Robberies , Treasons , and the like , are by the abuse prophaned , and morally become vnholy : euen so the holy wordes of the Pater noster , are in the popish Masse prophaned and become vnholy . They are referred to a wicked and idolatrous end : 1. Cor. 10.31 . Rom. 16.27 . Ier. 9.24 . Psal. 115.1 . Gal. 1.5 . Ephes. 1.12 . from whence all morall actes receiue their specification ; as all learned Papistes graunt . But the euerliuing God is , and ought to be the end of all : and consequently , whatsoeuer is referred to any other end , the same is thereby prophaned ipso facto .

B. C.

The Protestantes obiect , how we make the Masse the Sacrifice of the New testament , B.C. pag. 140. to haue been ordayned by Christ himselfe ; when as Durandus and others , note at what time , and who they were , that composed the partes thereof : When as neither Durandus , nor any other make the essentiall and very substantiall part of the Masse ; that is , the wordes of Consecration , to haue come from any other , then the Sonne of God . But they speake of the accidentall partes thereof ; to weet , either deuout Prayers , or Ceremonies ; which we willingly graunt to proceed from the institution of Christes Church .

T. B.

I answere ; first , that our Fryer giueth both the Pope and Poperie , a deadly wound , while he telleth vs , that Durandus and others , note at what time , and who they were , that composed the partes of their popish Masse . Secondly , that while our Fryer Iesuite maketh one onely essentiall part of their popish Masse ; Accidens potest adesse et abesse , citra subiecti interitum . that is , the wordes of Consecration ; he graunteth that all the rest be Accidentall , and so may be taken away from the same . To which Doctrine , I very willingly subscribe ; assuring the Iesuite , that they and we shall soone agree , if the Pope will thus reforme their Masse , in abolishing all the accidentall partes here so named , from the same Thirdly , that I haue already prooued , the word ( enim ) in the consecration of the Bread , to be either of Mans institution , or else the Deuils ▪ Fourthly that S. Thomas of ●●quine , Apud Ioseph . Angles , in . 4 ● . part. 1. pag. 151. Dur●n● , and other learned Papistes , doe constantly affirme ; that God can not by his diuine power , Act. 3.11 . cause one & the same body to be in diuers places at once . And consequently , Chistes be dy● flesh , blood , & bones , in the popish Masse . that our Iesuites must either deny Christes body to be in Heauen , contrary to the expresse wordes of holy Scripture ; or else , that Christes body , his flesh , blood , and bones , can not be in their popish Masse ; or thirdly , that the wordes of Popish Consecration , came from some greater power then is in God : which for all that , no Papist dareth to auouch . Fiftly , that the wordes , which are vsed in the popish Consecration of Wine , came not from the Sonne of God : I prooue it by the testimonie of Iosephus Angles , that famous popish Byshoppe and learned Schoole-doctor , whose expresse wordes are these . Ios. Angl. in 4. s. part. 1. pag. 104. concl ▪ 1. Forma consecrationis Calicis , qua Romana vtitur Ecclesia , est sufficiens ; traditur enim ab Euangelistis : et verba qua ab Ecclesia interpo●untur , scilic●t nou● et a●erni testaments , misterium fidei , forma qua Christus consecrauit ▪ sensum handmutan● : The forme of the Consecration of the Chalice or Cuppe , which the Church of Rome vseth , is sufficient ; for it is deliuered by the Euangelist : and the wordes which the Church interlaceth ; to weet , of the new and eternall Testament , the misterie of Fayth , doe not change the sense of the forme , in which Christ did consecrate . Thus writeth Byshop Angles , plainely insinuating to his Readers ; that the Church of Rome vseth an other forme of Consecration , then Christ himselfe did vse : And consequently , Loe , Popish Masse is the New religion that the wordes of Consecration vsed in the Romish Church , came not from the Sonne of God : Ergo , the Romish forme of Consecration , is a Ragge of the New religion . Sixtly , that the Papistes can not tell indeed , Ios. Angles , vbi supra , pag. 104. which be the precise wordes of their popish Consecration , although that be the most principall and the very essentiall part of popish Masse ; and consequently of all popish Fayth and Religion . I prooue it most euidently , because Byshoppe Angles rehearseth foure seuerall opinions , concerning this precise Article of popish Fayth : these are his expresse words . Ios. Angles , vbisupra , pag. 104. Quatuor sunt opiniones : Prima S. Thomae , qui omnia praedicta verba dicit esse de essentiaformae : Secunda opinio est Alexandri , D. Bonauenturae , et Durand● , qui affirmant de necessitate consecrationis Calicis esse haec sola verba ; scilicet , hic est sanguis meus : Tertia opinio dicit haec verba , scilicet , hic est sanguis meus , qui pro ●ultis effundetur in remissionem peccatorum , esse de necessitate consecrationis , praetermissis alijs verbis , quae ab Ecclesia Romana adduntur ; qua forma vturtur Graeci : Quarta opinio est Scoti , qui ait de haec quastione nihil certitudinalitor esse nobis traditum . There be foure opinions : S. Thomas holdeth the first , who auoucheth all the aforenamed words to be of the essence of the forme : The second opinion is Alexanders , Bonauentures , and Durandus ; who affirme , that these onely wordes , are of the necessitie of the consecration of the Chalice or Cuppe ; to weet , This is my blood : The third opinion affirmeth these wordes ▪ ( This is my blood , which shal be shed for many for remission of sinnes ) to be of the necessitie of Consecration ; not the other wordes , which the Church of Rome addeth to them . Scotus the popish Doctor Subtilis , holdeth the fourth opinion ; auouching , that they know not certainely , what to hold or thinke of this matter . This is the best popish Diuinitie , for the most essentiall part of all Poperie ; that the best learned Papistes , are able to affoord vs ; so as euery child is well able to discerne , that the now Romish Fayth , is the New religion .

B. C.

B.C. pag. 141. What doth Bell , and such like Ministers , that deride the Ceremonies and partes of the Masse , but mocke and mow at their owne Communion-booke and partes thereof , being borrowed from vs , or in what they differ , can shew no greater antiquitie , then the late dayes of Edward the sixt : at what time , diuers Ministers did hammer them , in the forge of their owne inuention .

T. B.

Our Church was stayned with many errors , vntill the time of King Edward ; when it was restored to the auncien● puritie of Fayth and Doctrine . This is that , which the Pope and his deuoted Vassals , neuer cease to instill into the hearts and eares of silly Papistes , that so they may falsely perswade them , that the Popish Fayth is the Old , and ours the New Religion . Wherefore , albeit I haue againe and againe prooued most euidently , that the Fayth and Doctrine which the Romish Church this day holdeth and teacheth , is the New Religion : neuerthelesse , seeing these wordes heere obiected , doe in some sort as it were insinuate to the Reader , the most principall and maine poynt of the whole controuersie ; I am very willing to vndergoe the paines how great soeuer , for the better contentment and full satisfaction of all such as desire to know the trueth . I answere thus ; first , that the Church of Rome receiued the true Catholique & Apostolique Faith , in the dayes of S. Peter and S. Paul ; which S. Paul himselfe testified , Rom. 1.8 . while he affirmed their Fayth to he renowmed in the whole world . Secondly , that the Church of England receiued the same Catholique and Apostolique Fayth , from the good Byshoppes of Rome , at their first conuersion vnto the Fayth of Christ Iesus . Explico . Brutani , now called England , first receiued the Christian Fayth , by Faganus and Deruvianus sent from Elutherius the good Byshoppe of Rome , at the earnest request of Lucius then King of Brutani ; which was in the yeare 179. after Christ . A.D. 179. After that , Ethelbert the first Christian King of the Saxons , was conuerted to the Fayth of Christ , by Augustine , Melitus , Justus , and others ; sent from Gregorie , an other good Byshoppe of Rome , in the yeare 596. after Christ . Thirdly , Tertio principaliter , that from that time vntill these our 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 , See the Christian Dialogue , chap. 4. pag. 66 as none with right reason 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 ; The Papistes can name no ●ote of the old Romane religion , which is not still kept in our Church of England . 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 . See & marke well my Dialogue chapter , 4. pag. 92. 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 , Apud Euseb. hist. lib. 3. cap. 32. 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 ; Victor de potest . Papae et conc . rel. 4. pag. 151. et paula●●m . &c. 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 , L●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 , Io. Angles , in 2. sent. pag. 275. part. 2. 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 Alma●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 , See S. R. pag. 281. et B.C. pag. 76. about 1560 yeares after Christ : at which time . Veniall sinnes wer● 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 ; Polyd. lib. 4. cap. 9. pag. 39. 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 ; Coua●ruu . to . 1. c. 20. part. 11. in med. col. 1. 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 , Angl. in . 4. s. p. 1. pag. 133. Conc. Later . 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 , Sic enim Apostoli statuerunt , et sancta Romana tenet Ecclesia . 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 , Preface , pag. 15. 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 : Chalenges doe occupie no place : they are adiectiues , which can not stand without subiectes . 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 , The Author still so protesteth that he will performe his promise . 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 not daring indeed to accept the Challenge , and to encounter me , seeketh by fond cauils and shamelesse euasions , to instill into the eares and heartes of their silly deuoted Vassals , that I will not , because I dare not , performe my promise . And for the better effecting of their purpose , they require of me , that which I neuer promised ; yea , that whereof my selfe am altogeather ignoraunt , and no way able to performe . For , The Iesuite dareth not dispute , and therefore requireth new conditions . how can I performe that , which I doe not know ? I must forsooth procure him a safe conduct , to dispute with that equitie and fauour , which was graunted to the Protestantes in France . Marke for Christes sake , how feard our Iesuite is , to accept the Challenge . First , hee dareth not put downe in print , his name and addition : A tricke of Iesuiticall or rather Diabolicall pollicie . I must procure a safe conduct for B. C. Some bloody cut-throate I thinke hee be . Yet I must not know whether hee be a Man or a Monster ; whether Pope Iohn the Woman , or some Deuill incarnate of a Popish Nunne . Besides this ; I must accept of such slye conditions , as he addeth to my Challenge ; so as he may be at libertie , to slippe the Halter when , and as he list : Whereby , who seeth not , that by all meanes he auoydeth to dispute or bicker with mee . Fourthly , that the Iesuite and his Jesuited complices , haue a long time intended , and still labour by vngodly and indirect meanes , to take away my life from me ; and so to stoppe me from further writing against their rotten Poperie . Preface , pag. 18. Yea , in his Preface he protesteth lustily , that hee hath prouided a Winding-sheete for the shrowding of my Carcase ; and that he will with all speed , make ready my blacke Funerall . And it seemeth so in very deed : For vpon the 13. of Iune instant 1609. euen immediately after I had finished this Catholique Triumph ; there came a friendly Letter ( but without name ) vnto my handes , and a Packet with Siluer in it , which the man namelesse , pretended he had borrowed of me , &c. The circumstaunces were such , ( quae nunc non est narrandi locus , ) that neither my selfe , nor others , durst open the Packet ; as hauing apparant inducementes to suspect Poyson , Pestilence , or other like infection Diabolicall .

Thus much I thought good in briefe to insinuate to the Readers ; that they may thereby see and perceiue , how vnable the Papistes are , to defende their late vpstart Poperie : as who know no better meanes , but by seeking most cruelly to murder all such as stand in their way . God make me firme and constant in the trueth ; and God defend me , and all professors of his holy trueth , from Popish sauage crueltie : and in the end , bring vs to endlesse felicitie , Amen , Amen .

FINIS .

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