CHAP. I. Of the Methode obserued in this discourse, together with the reason of the same.

THe abiect and forlorne cursed crew of Iesuites, (who by the verdict, iudgement, All this and much more is verified of our Iesuites; as is proued at large, in my Anatomie of Popish ty­ranny. and testimonie of the popish Secular Seminarie-priests, are notorious lyars, coozeners, theeues, traitours, and most wic­ked men vpon earth,) feeling them selues pricked, galled, and deepely goared, with the strong reasons, euident proofes, irrefragable testi­monies, and invincible demonstrations, laid open [Page] before the eyes of my readers, throughout all my bookes; as most strong forts, towers, & stony rockes, harder then any flint, enuironed on euery side, with well fortified bulwarkes & rampiers; especially, see­ing and with inward sighs and sobs perceiuing their Pope and Poperie to be turned vpside downe, and with deadly woundes to lye a bleeding: and all this to be verified by the constant verdict & doome of their most famous, best learned, & best approued po­pish writers, & thereupon bestirring themselues, this way, that way, & euery way, like mad-men hopping and skipping in the Alpes, They haue bene now more then ten yeares, buzzing a­bout the an­swere of my bookes; but none can be had. and as vagarant persons vpon the stonie Rockes of mount Synai, seeking pas­sages, but finding none, haue at the length called to mind and bethought themselues, how they might cunningly, (though shamefully, falsly, & most dam­nably,) dazel the eyes, and steale away the hearts of my readers; viz. to propine vnto them a cup of dan­gerous Letharge, (which pittifully annoyeth the power sensitiue, & almost vtterly quencheth right reasō,) that so they shuld neither be able to discerne truth from falshood, nor to behold the bright light shining cleerly before their faces. On the one side it grieued them aboue measure, & vexed them at their very hearts, See Act. 19. V. 24. &c. to heare continuall out-cryes against them for the non-answering of my bookes. On the other side, it wounded, galled, and deepely goared their cōsciences; that they were not able to withstād or gainsay my strong reasons, euident proofes, & in­uincible demonstrations. Being thus perplexed, and [Page] at their wits end what to say or do; they resolued to publish a counterfeit and pretensed answere, rather then none at all; so to stay in some sort at the least, the outcryes & exclamations of the people against them. And to the ende, their couzonage and legier­demaine should not be espyed, if that were a thing possible to bee done and effected: their scurrilous Libell, (which containeth onely fiue Chapters in all,) is fraught with nothing else for the foure first, but with notorious lyes, antichristian speeches, vain bragges, railing words, couzoning trickes, ridicu­lous asseverations, most slaunderous and false accu­sations. Yea, of fiue partes, one only is reserued, for their pretensed answere to my booke. I say (of their pretensed answere,) because all the Iesuits, All the Iesu­its haue laid their heads and wits to­gether, for the pretensed answere to my booke: albeit they labour to fa­ther on it a namelesse Libeller. or at the least the best of them, aswell beyond the seas, as in this kingdome, gaue their best aduise for the effec­ting thereof. Now if any man demaund the cause, why they bestir themselues so much, waste so much pretious time, & spend so many Chapters in things meerely impertinent and plaine by-matters: mee thinketh I can not answere that question more fitly, then by relating their owne words in their scurri­lous and shamelesse Libell▪ albeit by them intended to an other purpose.

These are their expresse words: If he be such a sincere writer, as he protesteth, & so consideratiue and respectiue in the penning of his bookes, that no suspition of misreporting, or corruptiō, can be iustly fastned vpon him: then doth it euidently followe, [Page] that we haue great dissentions in matters of Faith, This is a point of great importance, let it be well marked for Christs sake: it is able to perswade any man. and that our Doctors bee the bane of Catholique doctrine: and then no maruell, if hee make chal­lenge vppon challenge, and remaine vnanswered: when as not onely our enemies, but also those that we take for our friends, and rely vpon, stand in o­pen field against vs, and haue as it were sworne our destruction. Thus writeth the Libeller: vnder which name I euer vnderstand the Iesuites, and all Iesuited persons, Chap. 5. Pag. 32. Pag. 34. whose heads & wits concurred in deuising the same. Againe, a little after he hath these words: the matter, as he handleth it, seemeth so odi­ous, that some no question condemne vs highly vp­on his report: and my selfe was since the comming forth of his booke, assaulted with this very question, so markeable it is in euery mans eye. Loe, my Bookes gall the Papists, euen by their owne con­fession. Thus prateth the godlesse Libeller, euen to his owne shame and confusiō, though vnwittingly. Out of whose words I note sundry very necessarie & memorable points, for the true comfort of the Christian Reader.

1 First, that of force and meere necessitie it must be graunted, that the Papists haue great dissentions 2 among them, euen in matters of Faith. Secondly, that their very best doctors, be the bane of the Pope, 3 and the Popes religion. Thirdly, that it is no mar­uaile, that I make challenge vpon challenge, and stil 4 remaine vnanswered. Fourthly, that those doctors whom they take for their friends, and doe relie vp­on, stand in open field against them, as if they were their sworne enemies.

[Page]Fiftly, that many Papists begin to stagger, and to stand in doubt of the popish Religion; and that by 5 reading of my bookes, as by an Instrument vnder God in that behalfe.

Sixthly, that the libeller himselfe hath bene assaul­ted, 6 with that which hath beene gathered out of my bookes.

Seuenthly, that the doctrine deliuered in my 7 books, is verie markable in euery mans eye. Blessed be our Lord God, for all his mercies and fauours to this our Church of England. Wee see here, (gentle Reader,) that the Papists generally, euen the Iesuits and Seminarie-Priests, begin to feare the ruine and downe-fall of Poperie. One thing the Reader must heere remember; that the first foure notes or obser­uations are respectiue, & must be vnderstood con­ditionally; viz. that if the Papists doe not confute my bookes effectually; then must they all and euery of them perforce and of necessitie, be truly verified of the papists, & of their popish religiō. It therfore stan­deth the Papists vpon, to answere me both directly and soundly; for else destruction of necessitie must come vpon them, and breake the necke of their Po­perie. This confession, (God be praised,) I haue by insoluble reasons, and euident demonstrations, ex­torted from their owne pennes. But (gentle Reader) they will neuer answere my bookes till the worlds end, because they cannot; and consequently, euen by their owne free confession, (which is to be admi­red,) Poperie must haue a downefal: the sooner, the [Page] better. Amen: the case is cleere and evident, euen to euery child. For they that haue bene buzzing about the answering of my bookes these many yeares, Marke this well. It can­not be denied. and confesse freely withall, that the life of their Poperie depends vppon the confutation of my bookes, and thereupon haue assaid all meanes they could deuise; haue no doubt made choyse of those small parcels, with which they thought themselues most able to deale. VVherein for al that, they haue done nothing else indeede; but onely laid open to the viewe of the world, their great malice and extreame folly. VVhich (if I bee not deceiued,) euery indifferent Reader will affirme with mee, so soone as hee hath perused this my briefe & plaine discourse; so briefe and succinct, as none (I thinke,) will deeme it tedi­ous; so sound and sincere, as none can iustly and truly reproue it; and so plaine, facile, and per­spicuous, as euery childe may vnderstand the same. For if I doe not soundly, pithily, and effectually con­fute the Libeller; yea, euen turne him out of his skin, I will be content and well pleased, to lose my life for my paines. And let the Reader thus perswade himselfe, bcause euident reason conuinceth it to be so; that if the Iesuits and Iesuited Papists are not able to make good against mee, those sillie snat­ches and pieces of my bookes, The Iesuits and all other Iesuited Pa­pists, are here goared to death. whereof them­selues haue made the choyse; that much lesse are they able to confute my whole workes. No, no, they doe in effect confesse so much, while they dare neither answere any one booke of all, nor [Page] yet any one Chapter wholy; heere and there, an odde piece or sentence. I protest vnto the gentle Reader, that I partly blush on their be­halfe.

Garnet, the prouinciall of the Iesuits in England, some yeares agoe, was cōsulted with, & his aduise re­quired, that some course might be taken for the an­swering of my bookes: because their silence in that behalfe, brought no smal detriment to their Religi­on. The Iesuits Cap of consi­deration. The good father hauing on his Cappe of consi­deration, answered right grauely, (though neither honestly, nor yet Clarkely,) that they should either not meddle at all with that matter, or else deale ra­ther against my person, then against my Doctrine. This aduise (as it seemeth,) hath now taken place. For this Libeller fighteth with might and maine against my person, but dealeth too too niggardly with my Doctrine. In my coun­terblast. I haue else-where made men­tion of this Garnets Letter: where I made full rehearsall thereof Ad verbum, and framed a di­rect answere to the same. The great maister Ie­suite Robert Parsons, affirmed about three yeares agoe, that the confutation of my worthy workes, In his detec­tion. (as he scornfully termeth them,) was vndertaken, and to bee published, if it should seeme necessa­rie. Now Sir, this most necessarie confutation, which they haue been so many yeares buzzing a­bout, is published to the worlde. Yet so sillie and so simple a thing, as I cannot tell what to make of it, or how to name it.

[Page]The foure first Chapters of this Libell, I would let passe without answere, if two causes did not vrge me thereunto; because they containe nothing but meere by-matters, and impertinent stuffe: First, for that the well affected Reader may make good vse thereof: especially, by helpe of my censure annexed to the same. Secondly, because wise Salomon adui­seth me, Prouer. 26. Vers: 5. to answere a foole according to his foolish­nesse, least he seeme wise in his own conceit. I there­fore purpose in God, to reduce to certaine distinct heads and chapters, the notorious lies, vaine brags, vnchristian slaunders, and false accusations, which the Libeller hath abruptly without all Eutaxia, dis­persed in euery page of the aforesaid Chapters, so I thinke to enlarge his most filthy and most scurrilous Libell, which else for the quantitie might be an Al­manack. But by the power of God, I will handle the last Chapter cathauton, & ad amussim, duly exa­mining euery sentence & period thereof to the very bottome, so as no starting hole shall be left him, to be a sanctuarie or refuge to hide his face. The Libel­ler would seeme desirous to grapple with me, but it appeareth farre otherwise by his dealing. For what man in the world, taking vpon him to answere my booke, If my selfe were this day a Papist, this their maner of dealing, would cause me to forsake them▪ renounce their Religi­on. And me thinketh, it should be a­ble to worke the same ef­fect in o­thers. (the downefal of Poperie,) would flye from the whole booke, & from euery article; nay, from e­uery main point, ground, and period thereof, as one afraid once to touch the same, and onely to snatch here and there a sentence, of the least force to his witting? none doubtlesse. It is apparant to all the [Page] well, all this notwithstanding, I haue so mangled and maymed him with my dartes, and so wounded him with my bullets; that the scarres and markes will bee seene vpon him, so long as he liueth in this world. In his fift and last Chapter, (though he hath dealt very sparingly in answering those fewe sentences, whereof he made his choyse,) I wil God willing, so bicker, skirmish, and grapple with him; as I shal nei­ther leaue him one whole bone in his skin, nor one tooth in his head, nor yet one haire on his beard. That done, I will send him to his good maisters, as a cur-dogge that barketh apace, but cannot bite, and as a beardlesse boy without haire on his face, voide of all learning, wit, sense, and reason; that so hee may bring them newes of his good fortune. VVhat I doe here promise, I hope in God to performe the same in due season.

CHAP. II. Of the Libellers notorious vntruthes, or (to speake plaine English) of his flat lyes.

CHAP. III. Of the Libellers foolish, arrogant, shamelesse, and senselesse Challenge.

THus writeth our shamelesse and namelesse Libeller; but in the name of Robert Parsons, Pag. 14. soft and faire a while, your cooler is at hand. and the rest of our Iesuits and Iesuited Papists. I chal­lenge this challenging coward, dare and redare this daring dastard, that he will for the honour of his cause, the credite of his learning, and defence of his brag­ging and insolent lookes, labour effectually, that we may in manner aforesaid grapple together. If he re­fuse this condition, so reasonable, so iust▪ so indiffe­rent; no remedie, but I must come vpon him, with a [Page] lawe case of Nouerint vniuersi, A vaine and insolent brag, as shall soone appeare, God willing. Be it knowne vnto all men, that the date of his learning is out, his great and flowing courage daunted, and drawne drie; pro­claime him contemptible and banckrout, hauing broken with his own dependants and creditors, and expose him for a iesting-stocke to all Christian peo­ple, from generation to generation world without end. Amen. Againe in another place hee writeth thus; Pag. 9. 10. the Minister braggeth and braueth others to disputation, either by word or writing, and like a desperate coward, Beholde a coward in graine. Nei­ther this Li­beller Ro­bert Parsōs, nor any of his crewe, durst now for ten yeares answere or accept my challenge, And yet is he bold to call me coward, being himself the coward indeede. feareth not to fight with any: pro­uided alwaies, that they be far enough off, and him­selfe out of al daunger. haec ille. Then he telleth a long tale of the Coliar of Croyden, of his brethren in Wis­bich, and of maister Wright; reproaching me, & char­ging me with cowardnesse, for that I went not to them. To which vnseasoned challenge and insolent bragges, I answere in this maner. First, that he is a coward, who being challenged, dareth not accept, nor answere the same; nor he that challengeth, if he be readie to performe withall, whatsoeuer is contai­ned in his challenge. And consequently, that not my selfe am a coward, but our Libeller, & all other Eng­lish Iesuites and Iesuited Papists. That they are cow­ards, it is apparant to the world, seeing they durst ne­uer to this day accept my challenge and offer made vnto them; albeit I offered it at the publication of my first booke, to be effected either in England, or in any other part of Christendome. The Libeller is the coward in very deed. This is so cleere and euident, that our Libeller graunteth the same [Page] in these wordes, Pag. 11. What a shamelesse Iesuite as this Libeller? his owne wordes do condemne him. was hee vnwilling to take so long a iourney? No iust cause of any such suspition, when hee affirmeth about the like businesses, with a safe conduct to repaire into any part of Christendome. Thus doth hee write. Now, let the indifferent Rea­ders speake the truth, whether my selfe, or the Iesu­ites and Iesuited papists, are truly termed cowardes, I wonder, (before God I speake it,) that they are not ashamed thus to confound themselues, and to mur­der their owne soules and bodies desperately, and malitiously, by lying, slaundering, and couzening trickes. They giue manifest signes, that they are gi­uen vp in reprobum sensum, and become the children of perdition. Is hee a coward, that offereth to come into any part of Christendome, vpon the safe con­duct of any Christian king, there to make trial of that which he hath written? No doubtlesse, O impudent Iesuits, more impudent then impu­dencie is selfe. no man in his right wits will say it. Yet we see, that our Libel­ber affirmeth both the one and the other. No, No, their combes are cut, their crests are falne, they stand amazed with feare, their spirits rampant are made couchant, their doome will soone appeare. Amen.

Secondly, that the Libellers brethren in Wisbich, and maister Wright in the Clinke, if their courages had not failed them, would haue accepted the challenge, and haue requested, that the trial might haue bene made heere in England; but they had no such desire. Againe, the Iesuites might easily haue procured a safe conduct, and so haue called me beyond the Seas. And that done, if I had refused [Page] to performe my challenge, they might with reason haue exclaimed against me. But seeing their coura­ges failed them, The Iesuits are cowards, not daring to defend their poperie vpon their owne soule. and that they went neuer about the matter, I may with great reason both exclaime and declaime against them, and truly tell them all, that they are cowards indeede.

Thirdly, seeing the Recusants in Yorke refused to talke with me, it gaue me iust cause to suspect, that the rest would haue done the like; especially seeing none of them durst vndertake to answere the chal­lenge.

Fourthly, the best triall is to be made by writing, the reasō is euidēt, for sundry respects. First, because the Parties may better consider the matter, and lay downe their conceits more orderly. Secondly, be­cause many men of good vnderstanding haue weake memories. Thirdly, because sundry for their present wit and excellent memorie, are farre ouermatches extempore for many learned men, who indeede are better learned then themselues multis parasangis: Better lear­ned, Multis parasangis. Fourthly, bicause the vulgar people are caried away with sugred words, if they be deliuered with a flow­ing tongue, howsoeuer they be void of truth. Fiftly, because the truth cannot wholy and truly be repor­ted, for that none can write so fast as words doe passe in any disputation. Sixtly, because littera scripta ma­net, but wordes passe as the winde. Many other rea­sons may bee alledged; but these for this time shall suffice. Lastly, these things notwithstanding, I haue lately sent a booke to the presse, before the Libellers [Page] booke came to my hands. In which booke, I haue made a new challenge to all English Iesuites and Ie­suited persons, whosoeuer of them listeth and dareth to accept the same. VVhich challenge containeth a full answere to the challenging Libeller, although I had sent it toward the Presse, before I either saw his challenge, or heard any thing thereof. A new larum to the Iesuits, and to all Ie­suited Pope­lings. VVhich chal­lenge I doe at this present renewe afresh, and doe adde this vnto the same, viz. that if the Libeller, or any other Iesuite, or Iesuited English Papist whoso­euer, shall haue a minde, heart, and courage, with the helpe and aduise of al other Papists, tagge and ragge, none excepted; to publish in Print, a direct, iust, and full answere, to my booke intituled the down fall of Poperie; answering the booke directly and fully, The Libel­lers answe­ring, is no­thing else but a fond kind of fid­ling. not omitting the chiefest groundes, foundations, autho­rities, and reasons, (as the sillie Fidler and shamelesse Libeller hath done) snatching here a peece, & there a peece; or if he or they dare not deale with that lit­tle booke, then if hee, or they, or any of them, shall publish in Print, a direct & full answere, either to my booke of motiues, or to my booke of y ^e suruey of Po­perie, leauing no ground, foundation, authoritie, or reason vnanswered, or if he or they be afraid to deale with those bookes; then if he or they, or any of them, shal publish or cause to be published in print, a direct and ful answere in maner aforesaid, to my least book intituled the hunting of the Romish Foxe; and shall withal put down his name at large, with the vsual ad­dition of his condition, order, or calling, signifying [Page] to the world, that hee doth accept the challenge or offer: then I promise herewith vnder my hand, (if God shal grant me life and health, Make hast O Iesuits, and let me haue an an­swere with speede. to fall down pro­strate vpon my knees, before the feete of the most mightie, wise, learned, and religious Monarch, Iames by Gods holy Ordinance, King of great Bri­taine, France, & Ireland, and my most gracious So­ueraigne: then and there most humbly to request a safe conduct for his safe comming, safe abiding, and safe returning, that shall accept the challenge in maner aforesaid, and withall performe the answere in manner aforesaide. And I protest vppon my saluation, to doe with a willing minde and cheere­full heart so much as in me lyeth, Prepare thy selfe O Iesu­it, to fight the combate va­liantly. that the field may be fought valiantly Viua voce, for the due & vpright triall of the controuersie with all conuenient speed.

CHAP. IIII. Of the Romish Hotch-potch Religion, and the reason of the name.

THe Libeller can not endure to heare that their Religiō should be called a Hotch-potch of Omnigi­therum; Pag. 2. but after the due explica­tion of the name, the original ther­of, and the reason of the same; he will no question wish in his heart, that he had neuer vrged me thereunto. The secular seminarie-priestes giue this commendation to the religion of the Iesuits. VVe desire you (say they) by the mercies of God, to take heede of novelties and [Page] Iesuitisme: for it is nothing, but treacherie, dissimu­lation, ambition, & a very vizard of most deepe hy­pocrisie. Import con­sid. Pag. 39. These words are set downe in the impor­tant considerations.

The Iesuits haue prouided, that all who come out of Spaine, must sweare, vowe, professe, or at least acknowledge an obedience to M. Black well in all things; yea, George Blackwell the new vp­start arch­priest. euen to become rancke traitors against their prince and country, for that is principally in­tended. These words are in the sparing discourse to­ward the ende of the Epistle.

Now then, the actions of the Iesuits tending so euidently, as they doe and haue done, to the ruine, subuersion, and ouerthrow of our prince and coun­trie, both by secret practises and open incursions of Spanish invasions, (as is manifest both by their owne bookes, letters, & other dealings, O bloodie and trayte­rous Iesuits. aswell in Ireland as England,) what good subiect or true hearted English man, can doe lesse then disclaime with his mouth, resist with his blood, & open with his tongue, all such vnnaturall and treacherous at­tempts? we are too much acquainted therwith, and therefore bound to reueale what we know therein, when it shalbe necessarie for the preseruation of our Prince & coūtry. Reply to Par­sons Libell, Fol. 28. Al Catholiques must hereafter de­pend vpō Blackwell, & Blackwell vpon Garnet, & Gar­net vpon Parsons, & Parsons vpon the deuil. These words are set downe in the discouerie. Page. 70.

By Parsons platformes, secular priests must depend vpon Blackwell, and Blackwell vpon Garnet, & Garnet vpon Parsons, & Parsons the priests bastard vpon the [Page] deuil: and therefore doe the Secular Priests pray thus, when they say the Letanie: A machinationi­bus Parsoni libera nos Domine, Diseou. Pag. 70. From Parsons diuel­lish purposes, O Lord deliuer vs. These wordes are set downe in the discouerie.

The Iesuits are to bee marked out, for the most malicious, traiterous, and irreligious calumniators that euer liued on earth, vnworthy that euer the earth should beare them; and it is an intolerable in­dignitie to the whole Church of GOD, that euer such wicked members should liue vnpunished in her, as they doe. These words are set downe, Quod­lib. 4. Art. 2. Pag. 99.

Loe, the Se­minarie Priests gaue the name, Which tur­neth to your eternal shame.The Iesuits haue made Religion, but an art of such as liue by their wits, & a very Hotch-potch of Omnium githerum. Quodlib. 2. Art. 8. Pa. 43. Thus write the Popes owne deere vassals, the Seminary Priests.

In whose wordes, the Reader may plainely be­hold, euen as cleerely as the Sunne shining at noon­day, that the Religion which the Iesuits professe, to be termed a very hotch-potch of Omniumgitherum.

Now, our Iesuits must either pardon me for this name, or else denie the Romish Religion to be that which they beleeue and professe. Which if they wil say, and send their affirmance to me: I shal (God willing) shape thē an answere speedily, which I sup­pose, wil not please their grauitie. But let vs proceed a little further. I haue proued by good autho­ritie, euē by the testimonie of best approued popish [Page] Writers: how that the late Romish Religion crept into the Church by little and little. That Popish Primacie began, in the yeare 607. That Priests ma­riage was neuer prohibited, till the yeare 385. In my booke of Suruey, else where. That Popes pardons were neuer heard of, till the yeare 1300. That popish Purgatorie tooke no roote in the Romish Church, till the yeare 250. That Popish in­uocation and adoration was not knowne, till the year 370. And so of the other parts of late popish re­ligion. I say, (of late popish or Romish Religion,) because I onely impugne the late romish Faith and Doctrine, which the Pope and his Romish school­men haue brought into the Church. See my booke the downfal, Pag. 83. Rom. 1.8. For I wil­lingly grant with Saint Paul, that the olde Romane Religion was Catholique, sound, and pure, & with it doe not I contend. And hence it is apparant to all the world, that the late romish Religion is a pat­ched Hotch-potch of Omnigitherum; because the Papists dare not answere my proofes, grounds, foundations, and reasons in that behalfe.

I am perswaded in my conscience, (and I thinke many others are of mine opinion,) that the Pa­pists sigh, sobbe, grone, and pant at the verie heart, so often as they remember what I haue writ­ten against them.

CHAP. V Of Bels Apostasie.

1. Iohn 1. Vers. 8.9.10. THe holy Apostle telleth vs, that if we denie our sinnes and our selues to bee sinners, then wee deceiue our selues, make God a liar, & haue not the truth in vs. But on the contrarie part, if wee acknowledge our sinnes, then God is faithfull and iust, and will forgiue vs our sinnes, and clense vs from all vnrighteousnesse. Which being true, as it is most true indeede, (for the spirite of God can not lie,) I doe most willingly confesse my selfe to bee a grieuous sinner, with Dauid, Matthew, Peter, Paul, and others: and in a godly sense and meaning, to haue committed two kindes of Apostasie. Which as I am worthy to heare it, so is the Libeller vn­worthy to vpbraid me with it.

Page. 30. Vpon my sal­uation, I deale truely. Pag. 59.In one place, hee hath these wordes; Bell pre­tendeth great sinceritie, like a true Apostle, and yet like a false Apostara vseth it not. In another place, hee hath these wordes: who hath as shamefully a­postated from his vocation, and waged warre a­gainst his mother the church, as euer did that grace­lesse Impe reuolt from his naturall alleageance, and tooke Armes a gainst his father the King. Hee speaketh of Absolon, and my selfe. My answere stan­deth thus.

[Page]First, that this Libeller and his brethren the Eng­lish Iesuits, are most notorious traytours, and con­sequently Apostataes, I haue proued it at large in my Anatomie of Popish tyrannie. Which booke whosoeuer shall reade attentiuely, cannot but ab­horre and detest in his heart, all Iesuits, and Iesuited villanie. Secondly, that as their Angelicall Doctor 2 and Saint, Aquinas telleth them, Tho. Aqui­nas, 2.2. q. 12 Art. 1. corp. Apostasie chaun­ceth three wayes: by breaking of Gods precepts, by departing from Religion which he professed, or the order which hee receiued: And by departure from the true Christian Faith: and this last onelie is simply, properly, and absolutely called Apostasie. I dare not bost of works, but I appeale to Gods free mercy, for the merites of Christ Ie­sus. Whose doctrine in this behalfe, I willingly admit; confessing my selfe to be an Apostata euery day, by breaking Gods holy lawes and Commandements, leauing the Papists to boast of their holy liues and condigne merits.

I likewise confesse, that I haue in a godly sort revolted from that Religion, which I once did em­brace; yet not aplos wholy, but cata ti, that is, from the corruptions & superstition lately crept into the Romish Church. For so much thereof, Whatsoeuer the Romish Church hath consonant to the holy Scriptures, our English Church holdeth the same. as is con­sonant to the holy Scriptures, I still professe, admit, and beleeue. I also freely graunt, that I haue de­parted from the Popish orders, which I receiued in the Romish church; as many worthy, learned, & fa­mous men haue done before me: but this I did one­ly cata ti, not aplos ▪ that is to say in respect of their su­perstitious toyes & beggerly ceremonies, which are [Page] meerly accidentall and extrinsecall, and no way in­trinsecall or essentiall to the thing it selfe. Where I must needes tell the Papists this one thing, which (I feare) they wil not brooke kindly, nor take it in good part. This it is. They tell vs, that their sacrament of Priesthood (as they terme it) imprinteth an indeli­ble Character in the receiuer; This is a me­morable note and yet doe I auouch it constantly, that neither the Pope himselfe, nor a­ny other Popish so supposed Priest, can be assured by an infallible signe, rule, or proofe, that he is a Popish Priest. This I knowe, wil at the first seeme a wonder; but I shal God willing, make it so cleere and euident, that euery child may perceiue the same; and euerie Papist sigh, sob, and mourne, when he remembreth it. Marke well gentle Reader, what I shall deliuer in this behalfe. The Popish general Councel of Flo­rence hath these wordes; Haec omnia sacramenta tribus perficiuntur; Concil. flor. Page. 390. videlicet rebus tanquam materia, verbis tan­quam forma, & persona ministri conferentis sacramen­tum, cum intentione faciendi quod facit ecclesia. Quorum si aliquid desit, non perficitur sacramentum.

All these sacraments (Baptisme, confirmation, eu­charist, penance, extreame vnction, order, and Ma­trimonie) are finished and made perfect with three things, viz. with the things as with the matter, with the wordes as with the forme, and with the person of the minister that giueth the sacraments, and hath intention to doe that which the Church doth. Of which three things, if any one want, the Sacrament is not perfect. Out of these words of this popish gene­ral [Page] councel, (which by Popish doctrine cannot erre) I note this point of great importance, viz. that none can be a perfect Priest, but he that is made priest of that Bishoppe, who had intention to make him a Priest. Now Syr, no mortall man but the Bishoppe himselfe, can tell what intention he had; O miserable Poperie. and conse­quently, no Priest, not the Pope himselfe, can tell and affirme certainly of himselfe, that he is a Priest. Hereupon two most lamentable corollaries, must be inferred of necessitie: Alas, alas, for pittie. The first, The 1. coroll. that the Priest who saith Masse, must belieue that none but a lawfull Priest can doe that function, and withall this must be added, that he neither doth, nor may belieue, that himselfe is a priest. O most wret­ched, cursed, and miserable Poperie.

The second, that euery Priest which saith Masse, The. 2. corol. and euery other Papist that heareth and is present at the Masse, is bound by the lawes and doctrine of the Romish Church, to belieue that y ^• which the Priest lifteth vp ouer his head, (which they call the host, O miserie of all miseries in the world.) is God Almightie, and to adore the same with the ho­nour and seruice due to God omnipotent. And if a­ny refuse to doe so, he must be burnt with fire & fa­got for an Heretique. To which I must needes adde for the vpshot, that if the Priest which saith Masse, want intentiō to doe that which the Romish church would haue done, then the Host (as they tearme it,) is but a piece of plaine bakers bread, euen by plaine Popish doctrine; and yet at al aduentures, it must be adored for the euerliuing God.

[Page] 3 Thirdly, touching that Apostasie, which is simply, properly, & absolutely so called,) I thank God, I am far from it; as who belieue constantly, christianly, & vnfainedly, whatsoeuer is contained in the old and new testament expressely, & also whatsoeuer can by necessarie consequence be deduced out of the same. But I aduise you to call to minde, what your owne deare doctor a great learned man, Nicolaus de Lyra by name, affirmeth plainly & resolutely of your Popes. These are his expresse wordes; multi principes, & sum­mipontifices, & alij inferiores, inuēti sunt à fide apostatasse Many princes, Lyr. in. cap. 16. Mat. & popes, & others of inferiour calling, are found to haue bin Apostataes, and to haue swar­ued from their faith. Loe, your own Popes haue bin Apostataes, euen by the verdict of your best popish Doctors. Much larger proofe of this and other like matters, The Papists dare not touch the maine points of my bookes, neither lugges, nor for their guts. Oh, that I could anyway draw them to answere me directly. you haue in my bookes published against you & your fellowes: But they are too hote for you; you dare not once touch thē, lest they burn you. On­ly you dare snatch at a sentence heere & there, which is but spoken obiter, & seemeth more easie to be dealt withal. And yet God wote, you doe that so niggard­ly, and so sparingly▪ as euery childe may espie your cowardnesse in that kind of proceeding. Marrie, in lying, rayling, bragging, & impertinent by-matters, you are too too large & copious. I now hast toward that sillie pretensed answere, which you haue pub­lished against the downe-fall of Poperie.

CHAP. I. Of dissention among Papists.

THE Libeller pretendeth to answere my booke, intituled, The downe-fall of Popery, and yet he is often fiddling after his best maner, at other imperti­nent by-matters: But his fiddling is so vntuneable, and his musicke so full of discord, as it would make a dogge daunce to heare him. The Libeller knoweth not what to say or doe. He is so afrayd to deale with the Downe-fall (lest he chaunce to slip and crush his bones) that he roueth in this booke and in that booke, and neuer commeth neere the marke: he is sometime in my booke of Mo­tiues, and sometime in my booke of Suruey, as a poore Pilgrime that can finde no Church, where hee should make his abode to pray. First therefore, I purpose in God, to examine that little poore thing, (a poore thing indeed, & that will the Reader say when he heareth it) which hee hath chosen as the chiefest matter for him selfe to deale withal, out of my book of Motiues. I wil deale sincerely; I will euer alledge his expresse words, and euery sentence, word, piece of sentence, and cir­cumstance which he hath layd downe in his owne be­halfe. [Page] These are his expresse words: Many Papists (quoth he) as Aquinas, Richardus, &c. doe hold that a simple Priest, Pag. 25. by vertue of the Popes dispensation, may lawfully and effectually minister their Sacrament of Confirmation. We willingly graunt it, as being the most receiued and common opinion. Marry sir, you confute your owne selfe: you leaue it not for others so doe. What of al this? But this opinion, sayth hee, is stoutly impugned by o­ther great Papists, to wit, Bonauentura, Alphonsus, Duran­dus, Scotus, Maior, &c. Be it so, what then? such dissen­tion as this, is without any violation of fayth at all. Mac ill [...], Marke my Reply.

CHAP. II. Of the marriage of Priests.

ABout three yeres agoe, Robert Parsons, that scur­rilous Libeller & traytrous Iesuite (who will af­firme or deny any thing, as his owne deare bre­thrē the secular Priests write of him) published a scāda­lous & rayling libell, which he termed a Detectiō, &c. in which libel he findeth himself grieued, for the books which I haue written against their Popes, & their late Romish Religiō; for which respect he frameth himselfe this way, that way, and euery way, to find out some fit matter against me, & so to be auēged of me. At the last, he hath stūbled on a silly so supposed contradiction, in my book of the Suruey of Popery. This Detectiō was written & published in the yere 1602. & my Suruey in the yeere 1596. so that my Suruey had thē bin in their hands 6. whole yeres: howbeit, after so many yeeres, For the space of six yeeres, they haue espyed but one only supposed cōtradiction in one book, and nothing in all the rest▪ they can find nothing at all in it, sauing one onely con­tradiction falsely so supposed: and yet the seeking out of it hath so troubled them, that they were enforced to huddle vp and mingle together three seueral places far distant one from another: which supposed contradic­tion, if it were as they falsely imagine, would bee too deare of one quatryne. If they could haue picked out of the sayd Suruey, or my Motiues, or my Hunting of the Romysh Fox (all which three were published long before their Detection) any one thing of moment, [Page] they would not for very shame haue published in a printed book, They neuer deale with any matter of impor­tāce, but ey­ther with pieces of sentences, or els with by-matters, & impertinent stuffe. such a silly obiection as this. Now in the yere 1605. an other Libeller in his Forerunner (which runnes as speedily as a Snayle after the truth) hath rip­ped vp the same quarrell againe; so to be auenged vp­on the poore booke, for the masters sake: which booke they found so fortified with strong Bulwarks, & so in­uironed with inuincible Rampiers, that neyther the brazen-faced Detector, nor this shamelesse Libeller was able to picke out any fitter matter for them to worke vpon, then one onely silly so supposed ob­iection: I say (so supposed) because it is none indeede, as shall, God willing, be proued out of hand.

Suruey, pag. 193.In one place of my Suruey, I affirme the Bishops of Rome to haue bin very godly men, till S. Austens time, and long after him. Pag. 228. In another place for all that, I doe charge Pope Siricius to haue published wicked doc­trine: P. 488. and in the third place, I charge Pope Sozimus to haue falsified the Councell of Nice.

It appeareth the Suruey contayneth most sound doctrine in it seeing no­thing can be reproued therein, but one silly, and that falsely imagined cōtradiction.This is all that our two Iesuites, the one after the o­ther, can say against my Suruey, after their many yeres studies how to pick a quarrell against the same. They are neither content, that I cōmend their good Bishops of old time, nor yet that I set before their eyes, the bad dealing of their Bishops of later dayes. A man would thinke, that they would rather haue imployed their wits, industry and learning, to haue purged their Popes frō most hainous sinnes imputed to them, viz. from the publishing of false doctrine, and from the fal­sifying of the famous generall Councell of Nice.

[Page]These matters & these most execrable sinnes they doe not once touch, These most detestable facts should haue bene defended: but, alas, they cannot answere my bookes. but smoothely passe them ouer with deepe silence: and yet (as the cōmon saying is) Qui tacet, consentire videtur. The trueth is (as euery child may easily perceiue) that the crimes obiected and imputed to their Popes, cannot be defended, nor yet any other matter, poynt, or article of doctrine or maners, which I haue published against the late Ro­mish religion.

Well, since it will bee no otherwise, let vs view what they say of the supposed contradiction. I re­plyed in my Counterblast, See my Coū ­terblast, chap. 4. to the answere of E. O. or to Robert Parsons, where, by sixe seuerall answeres, I shewed the supposed contradiction to bee none at all. It shal now suffice, to alledge one of them, which is the answere of their Cardinall Bellarmine, in ano­ther like subiect; viz. that it is the maner of the scrip­ture, so to speak of many, as of all. And therfore did I very modestly & honestly, commend the olde Bi­shops of Rome for very godly men; because sundrie of them were holy Martyrs (about the number of 30. after S. Peter) and diuers others were good men, & taught the same doctrine which S. Peter had done afore them: yet our silly Libeller, beholding, as in a glasse of cristall, not his owne shame and confusion only, but of his brethren the Iesuits, & of the whole rabble of Papists in like maner, to bee concluded by the generall iudgement of the whole world, vnlesse they did answere the bookes which I haue publi­shed against them, and their superstitious, idolatrous, [Page] and plaine Antichristian Romish religion, deemed it the best course for himselfe, In my Coun­terblast, chap. 4. & for the safegard of the life of their mouse-eaten and rotten Popery, to let passe vntouched my Reply to Parsons his fellow Ie­suite, and to set abroach some new foolish and odde conceit, so to keepe the peoples heads occupied: for their only drift and shift is this, to seduce the people with coozening trickes of their counterfeit legier­demain, See the story in my Ana­tomy. as they dealt with Sebastian, the late King of Portugall.

Well, what saith he? Forsooth, that I haue char­ged the Iesuite E. O. or (if ye will haue it so) Robert 1 Parsons, to be a lyar. This is my answere: First, that I see not how I can offend in calling him a lyar, to whō the zealous Papists, the secular Priests, giue this Epi­theton, as being his proper and peculiar Badge, that hee hath a brazen face, and will affirme or deny any thing.

2 Secondly, that it is most true, which I sayd of him, viz. that hee set downe his owne wordes in stead of mine, and with lying lips affirmed them to be mine: thus doth he write: Pope Siricius (as Thomas Bell af­firmeth) was seduced by Satan, published wicked doctrine, Suruey pag. 228. and taught the flat doctrine of the deuill. These are the expresse words of E. O. in his Detecti­on.

Mat. 19. [...].11.12. Heb. 13.4. 1. Tim. 4.3. [...]. Apo [...].But these are my expresse words in my Suruey: After that Christ had graunted marriage for all men, appoynting all such to vse it for an wholsome medi­cine, as wanted the gift of continency: after that S. [Page] Paul had pronounced freely marriage to bee lawfull in all sorts of men: after that the Apostles had de­creed, that neither Bishops, Priests, nor Deacons, should leaue the company of their wiues, vnder pre­tence of Religion: after that many holy Bishops, Priests, & Deacons, had liued laudably in the church, and had the help of holy wedlock aboue three hun­dred eightie and fiue yeres (all which I haue already proued) then one Siricius aduaunced to the Pope­dome, in the yere three hundred eighty fiue, seduced by Satan, published wicked doctrine, and prohibited marriage as an vnlawful thing. So then, E. O. omit­ting my wordes (and prohibited marriage as an vn­lawfull thing) and placing these words for them, (and taught the flat doctrine of the deuill) declared him­selfe to bee a lyar, and the child of the deuill; let the Reader iudge. No English Iesuite, or Iesuited Papist in Christendome (this is a big word) dare send me a full & direct answere to those 2. chapters of Priestes marriage, in my booke of Suruey, I feare, I must not liue to see any full and di­rect answer. I forsake my part of hea­uen, if I doe not great [...]y desire to see it. I meane the 3. and 4. chapters of the third part, and make due tryall of his answere when he hath done. I dare and redare all English Iesuites and Iesuited Papists whosoeuer and whersoeuer, to let me haue their speedy answer, & the acceptance of this challēge, in such maner as is requi­red in the former challēge. They haue now 2. seueral times assaulted my booke of Suruey, & haue fought the combat with one silly so supposed cōtradiction, set down in the 3. chapter of Priests marriage; they therefore cannot for shame refuse the acceptance of this challenge.

[Page]I do require but an answere to two only chapters of my said booke of Suruey, where the dealing of Pope Siricius is handled at large; and doubtles, if they dare not answere two chapters of one onely booke, (because they cannot perform the same) much lesse dare they answere the whole booke of my Suruey; They wil an­swere if they can, no que­stion to the contrary. and least of all dare they frame, set forth, and publish to the view of the world, a direct & full answer to all my books: No, no, they dare neuer do such an act, dum spiritus hos alit artus; what they dare do when I am dead, I know not. Let vs now proceed to the Downe-fall of Popery, and view how the libelling Iesuite doeth vnderprop and stay the same from fal­ling.

CHAP. III. Of a terrible Monster without both head and foote.

THE scurrilous Libeller, that noysome Ca­terpiller, hauing perused my whole booke of the Downe-fall of Popery, hath picked out fiue things onely of the least importance, with the which his courage serued him to grapple: yet like a toothlesse dog that cannot bite, The Iesuite is a tooth­lesse dogge. he doeth but snatch here and there at my shoe-heeles, grinning and bar­king as a mad curre. One article that booke hath of vnwritten Popish traditions, containing about eight and twentie whole leaues, foure propositions, and foure conclusions, with sundry obiections, solutions [Page] and much other matter of great importance. This notwithstanding, O poore Li­beller, I pity thy case! the silly Libeller (alas for pity) hath made choyce, not of one sentence, but of one onely piece of one sentence: to what end and purpose, let the Reader iudge; for it passeth my skill to diuine. Dauus sum, non Oedipus.

These are his expresse words: Many Papists, quoth he, Pag. 49. are so blinded and besotted with vnsauory traditions, & superstitious illusions, that they deeme it a greater sin to eate flesh in Lent, then to commit adultery, murder, or periury.

This is all that the Libeller hath against my booke, touching the 5. things wherof he made his choyce. If it bee demaunded, to what end hee brought this patch or piece of one only sentence? I answere, as before in the title of the chapter, that it is a monster without either head or foote, and so aboue my reach. Quae supra nos, nihil ad nos. My sentence, Page 130. being a part of the proofe of my fourth proposition, beginneth thus: Another cōtrouersy touching traditions, &c. A most noto­rious corrup­tion, which sheweth the Libeller to be the childe of the Deuil. It containeth nine whole lines, whereof he omitted almost fiue, together with the word (yea;) which word did intimate vnto him, that his words were re­spectiue, and had relation vnto that which went be­fore: yet he of purpose omitted it, because it would not serue his turne, but haue marred his game. But doth he say nothing for himself? Truly he saith som­thing, but it is scarce worth the rehearsall. The sub­stāce is this; That I haue vttered a notable vntruth, & brought nothing to support it, but mine owne bare [Page] word. Meere by-matters, & impertinent toyes. Much railing stuffe he hath of Precisians, of a Winters morning lecture practised in the Family of loue, and of one that was drowned, &c. which things being altogether impertinent, I let passe as foolish toyes, and leaue them to himselfe. For the proofe of 1 my bare word, I answer thus; First, that my bare word of affirmation in such a piece of a sentence, is as good as his bare negation in the same case; especially, seeing he hath cut my sentence asunder, & with his patching and nipping hath deformed it, and marred the beau­ty thereof.

Secondly, that things known by experience, must 2 be tryed by men expert in that kind of faculty. For example sake, if the Libeller will deny the fire to be hote, or water to bee cold, I can say no more, but ap­peale to experience.

3 Thirdly, that the controuersy may soone be de­cided, In the Ana­tomy of Po­pish tyranny, pag. 107.43.37.2 [...]. if we call to mind, what the Seminary Popish Priests haue written against the Iesuits. They charge the Iesuits to take pleasure in murdring Princes; to haue murdred Henrie the third, King of Fraunce; to haue suborned Yorke, Williams, Squire, and sundry others, to lay their violent hands vpon Queene Eli­zabeth, late Queene of England of happy memory. Piercie the Iesuite escaping from Wisbich, Vbi super pag. 25. is charged to haue taken fraudulently from Benefactors abroad, fiftie seuen pounds, seuenteene shillings; and the yere after to haue stolen twenty seuen pounds of the common money, by the consent of the other his fellow-Iesuites.

[Page]An other Iesuite is charged to haue taken at times, a­boue fiue hundred pounds that was giuen to the im­prisoned Priests then at Wisbich, Page 24. & to haue imploy­ed the same at his owne pleasure. The Iesuites are charged to affect rule ouer the Secular Cleargy, Page 21. so to bring armes and conquest into the Church, contrary to all scriptures; and to that end, to manage matters of State more Machauisianly, then Machiauel himselfe: yea, the learned Papists of Fraunce (in their Cate­chisme trāslated into English by the seminary priests) affirme Henrie Sammier of Luxenburge, Lib. 3. cap. 11. fol. 162 that nota­ble Iesuite, to haue dealt as ordinarily with Dice, Cards, and women, as with his prefixed houres of prayer.

Much other like stuffe I might easily bring against our Iesuites, At the next Mart, they shall heare from me ex abundanti, if they bring any newe wares. but let this content them vntill the next Mart: and yet forsooth, our Iesuites (who deale so fa­miliarly with murders, theft, cards, dice, women, and coozenage) wil in no wise without the Popes dispen­sation, eate an egge or a piece of cheese in Lent: so scrupulous they are in the one, and so licencious and prodigall in the other.

So Austens testimony is sufficient in this be­halfe, whose wordes are these: August. Ep. 119. ad Ia­nuar, in fiue. Sed hoc nimis do­leo, quia multa quae in diuinis libris saluberrima praecep­ta sunt, minus curantur, & tam multis prasumptionibus sic plena sunt omnia, vt grauius corripiatur, qui per octa­uas suas terram nudo pede tetigerit, quàm qui m [...]ntem vinolentia sepelierit.

But this I greatly lamēt, that many things cōmanded [Page] most wholesomely in the holy scriptures, are not re­garded; and all things so replenished with presumpti­ons, that he is more seuerely reproued, who with his bare foot toucheth the ground within his Octaues, then he that lyeth drunke in the streete. So then, it is apparent to all such as haue eyes to see, that many are more scrupulous to doe against a superstitious obser­uation, then to transgresse Gods holy precepts. Wel, if the Libeller durst to haue but once touched the substance of any one article in the Down-fall of Po­pery, The Libeller durst not deale with any impor­tant matter. I should haue turned him vpside downe, and wholy out of his skin: which thing he so feared in­deede, that hee durst not deale but by snatches and patches, by slaundering, lying, coozening, and iuggling.

CHAP. IIII. Of Cardinall Bellarmines opinion and doctrine.

IN the seuenth Article, handled in the Downe-fall of Popery, the second proposition is contayned in these expresse words:

All persons, of what sexe, state, or condition so­euer they bee, may lawfully, and ought seriously to read the holy Scriptures; as out of which, euen the simplest of all may gather so much as is necessary for their saluation. This I say, against that Popish, [Page] ridiculous, vnchristian, & very pestilent abuse, where the Pope deliuereth to the people, as it were by way of Apostolical tradition, the Scriptures, Sacraments, and Church-seruice, in a strange tongue to them vn­knowne: which to bee flatly against the practise of the primitiue Church, I haue proued copiously in my booke of Suruey. Here therefore I will onely shew, that it is both lawful and necessary for al sorts of peo­ple, that desire to attaine eternal life, to read diligently the holy Scriptures.

This is the propositiō with the reason of the same, being of 4. there handled, the second in number. Which proposition I haue there proued at large, by the plaine testimony of S. Chrysostome, Origen, S. Au­sten, S Hierome, Theodorite, and Cardinall Bellarmine. Now, The Libeller, dareth not for his gut [...] deale with the matter but by snat­ches onely. Page 113.114.115. the libelling Iesuite not daring to deale with the proposition, & the strong bulwarks, with the which it is inuironed and fortified, snatcheth at the second allegation out of Bellarmine, omitting the former, which gaue light and euidence to the latter. In the Down-fall of Popery, my words against Bellarmine are these: The Iesuite Bellarmine (a wonderfull thing to be heard, & almost incredible, sauing that the truth must needs in time haue the vpper hand) confesseth so much vnwares, as is able sufficiently to proue and conclude my intended scope & propositiō. These are his expresse words: His notatis▪ &c. These obseruatiōs being marked, I answere, that all those things were written by the Apostles, which are necessary for all men, & which the Apostles preached openly to al the [Page] vulgar people; but that all other things were not writ­ten.

Thus writeth our skilful Iesuite, who in the name of all Papists (being as it were their mouth) faith all that can be said, in defence of late Romish religiō: out of 1 whose words I note first, that al things necessary for al men, and al women, old men, young men, maids and babes, rich & poore, noble and ignoble, are set down 2 & contained in the holy Scriptures. Secondly, that al things contained in the written word, are necessa­ry for all people.

3 Thirdly, that those things which are not contained in the writtē word, were neuer preached openly to al people, Iesuitisme is the newest & the proudest sect of all. but secretly to some fewe persons in secret corners; peraduenture to our Iesuits & Iesuited Pope­lings, sauing that their sect was not then hatched, as which is not yet 80. yeres old. Fourthly, that those 4 things which are not contayned in the Scriptures & written word, are not necessary for all people, but on­ly for Iesuites and Papists, to bring them to perdi­tion.

Fiftly, that seeing on the one side, al things needeful 5 for all men, and al women, for yong and old, rich and poore, noble and ignoble, are contained in the Scrip­tures; & seeing withal on the other side, that al things in the writtē word are necessary for al people, (marke well what I say, gentle Reader; for I build my worke vpon that foundation which the Iesuite hath layd;) it followeth by necessary consequence, that all people ought seriously to read the holy scripture; as also, that [Page] they may safely contemne all vnwritten traditions, as nothing needfull or pertayning to them. But let vs heare our Cardinall-Iesuite once againe speake for himselfe, and for the honour of his holy father the Pope.

These are his expresse words: At in nouo, &c. But in the new Testament, because Christ hath fulfil­led the figures and the prophesies; although many do not vnderstand the sentences of the Scriptures, yet do they vnderstand the mysteries of our Redempti­on, euen the Countrey fellowes, and the very wo­men.

Thus writeth our Iesuite, affirming that euen women, and the very Rusticks of the Countrey, doe vnderstand the Scriptures, so farre forth as pertay­neth to the mysteries of their Redemption. And I pray you, why then doeth the Pope debarre them from the reading thereof? What more knowledge is needfull, ouer and besides the mysteries of mans Redemption? 1. Cor. 2.2 [...] It is all the knowledge which S. Paul desired to haue: who (as he saith of himselfe) estee­med not to know any thing among them, saue Iesus Christ, and him crucified.

I therefore conclude, by our Iesuites owne free graunt, that it behooueth all men and women, chil­dren, and maydes, diligently to read the holy Scrip­tures, seeing they may vnderstand therein all the my­steries of their Redemption; viz. all knowledge ne­cessary for their saluation. Which knowledge is so necessary, as nothing can be more.

[Page] Deut. 11.18, 19, 20.Yee (sayth God by the mouth of his seruant Moses) shal lay vp these my words in your heart, and in your soule, & shall binde them for a signe vpon your hand, that they may be a frontlet between your eyes: & ye shall teach them your children, speaking of thē when thou sittest in thy house, Deut. 6.8, 9 Deut. 4.9. & when thou walkest by the way, and when thou lyest downe, & when thou risest vp, and thou shalt write them vpon the posts of thy house, and vpon thy gates. But our Papists obiect a­gainst vs, that when the fathers exhort all men & wo­men to read the scriptures, they speak then as Pulpit-men agreeably to their audience, and the peoples de­fault, Rhem. Test. [...] Pref. sec. [...]5. but not as Readers in the schoole, making exact & generall rules to be obserued at all times and in all places. To which I answer; First, that the truth must 1 be spoken, as well in the Pulpit, as in the schoole. Se­condly, that the doctrine in the Pulpit is & ought to 2 be as exact, absolu [...]e, and necessary, as the doctrine in schoole. The sole & only difference is, or ought to be this: viz that the Pulpit hath euer the prick of exhor­tation annexed, which the schoole wanteth. For the Preacher may not speake at randon in the Pulpit, but euen there must he haue the girdle of truth about his 3 loynes. Thirdly, that holy Dauid regarded no such popish distinction, Psa. 119.9. when asking, wherby a yong man shall clense his wayes? He answereth thus; By study, meditation, and keeping of the law of God. Nei­ther the godly men of Berhaea, when they dayly searched the Scriptures, Act. 17.11 euen to examine the doc­trine of the Apostles by them. Our Papists obiect [Page] likewise, that S. Paul wil haue womē to liue in silence, 1. Tim. 2.12. and not to chat & prattle of the scriptures. I answer, that though S. Paul will not permit women to teach publikely before men, yet doth he neither forbid thē to read the Scriptures, nor yet to teach priuatly, whē due circumstances do occurre: Tit. 2.3. for the same Apostle elswhere cōmaundeth mothers, to teach godly things to their children. So Salomon, Prou. 31▪ 1. the wisest child that euer was among the sonnes of Adam, one Christ euer ex­cepted, confesseth plainely & humbly, what doctrine his mother Bathsheba taught him. So Priscilla, wife to Aquila the Iew borne in Pontus, expoūded the Scrip­tures to the Iew Apollo borne at Alexandria, Act. 18.26▪ a very eloquent man. So Timothy was throughly instructed in the Scriptures, by his mother Eunice, 2. Tim. 1.5. 2. Tim. 3.15. and by his grandmother Lois. By which notable examples, it is euident and cleare to euery one, that neither mothers must forbeare to teach, nor yet yong babes forbeare to learne the holy Scriptures.

These be the things which I concluded out of Bel­larmine, The Libeller is a corrup­ter and false accuser. and therfore may I iustly cal the Libeller a sil­ly diuine, and a most false accuser: when he omitting the latter halfe of the wordes which I cited out of Bellarmine, telleth me, that I bely Bellarmine. But how doth he proue it? Truly, if the man were not either giuen vp in reprobum sensum, or past all shame, hee would neuer for shame deale so childishly, in matters of such importance.

Hee belyeth Bellarmine (saith our Libeller:) he sayth not, that women and rustickes doe vnderstand [Page] the Scriptures, so farre forth as pertaineth to the my­stery of their Redemption. Nay, he saith the contrary in the wordes by him alledged. Although many, quoth he, vnderstand not the sentences of the Scrip­tures. In which number, I thinke Rusticks & women must be contained. If then they vnderstand not the sentences of the Scriptures, as Bellarmine affirmeth, how doe they vnderstand the Scriptures, so far forth, as pertaineth to the mysteries of their Redemption?

Thus reasoneth our Libeller, or more truly sayd; thus prateth our insolent Sycophant, thus babbleth our false accuser: for, when hee hath corrupted Bel­larmine, nipping and cutting the sentence asunder, ci­ting only the fore part, and omitting the latter, which would soone haue discouered his falshood; O shamelesse corrupter! where is thy honesty? he forth­with tryumpheth, as though he had the victory: But if a very child do but ioyne the latter part of the sen­tence, which he omitted like a coozener & deceitful Sycophant, to the former; he shall behold as cleare­ly as the Sunne shining at noone tyde, the victory to be on my side.

Bellarmines wordes are these, sayth the Libeller; Although many vnderstand not the sentences of the Scriptures: And then he crieth out, that Bellarmine saith, they doe not vnderstand the mysteries of their Redemption in the Scriptures. But here is plaine le­gierdemaine, & deepe coozenage, euen coozenage in graine: for Bellarmines words are these: But in the new Testamēt, Marke for Christs sake. because Christ hath fulfilled the figures & prophesies, although many doe not vnderstand the [Page] sentences of the scriptures, yet do they vnderstād the mysteries of our redemption, euen the cōmon coun­try fellowes and women. Thus writeth Bellarmine ▪ whose words, because they giue a deadly woūd to Po­pery, our libelling Iesuite, Bellarmines brother in pro­fession, not daring to reiect his doctrine, citeth (as the Reader may easily behold) only the mids of the sen­tence. First, he omitteth the former part, which con­taineth the reason; that is to say, these words; But in the new Testament, because Christ hath fulfilled the figures and the prophesies. Behold a ve­ry knaue in grayne. Then he cutteth away the last part, which ministreth the true sence & meaning, that is to say, these words; Yet do they vnderstand the mysteries of our Redemption, euen the rusticks and women. Who would not be ashamed, thus to mangle a sentence which is in cōtrouersie? If I were a Papist, this kind of dealing would cause me to renounce Po­pery.

Although they vnderstand not the sentences of the Scriptures, saith Bellarmine: Popery must needs be vn­derpropped with cooze­nage. and there the Libeller resteth himselfe, because he was wearied in hearing the truth; yet doe they vnderstand the mysteries of our redemptiō, euen the country fellowes & women. So then, 3. things must be obserued; First, that there is 1 one thing, which the vulgar people do vnderstand, to wit, the mysteries of our redemption; and this is the point which I defend, & Bellarmine affirmeth it in very plain termes, & expresse words. Secondly, that there 2 is an other thing, which the vulgar people do not vn­derstand; to wit, the sentences of the Scriptures.

[Page] 3 Thirdly, a third thing must be remembred, to wit, that Bellarmine doeth not say at all, that the common people do not vnderstand the Scriptures, but the sen­tences of the Scriptures; which doubtlesse was not done of him, but for some end and purpose: for hee might sooner haue sayd, They vnderstand not the Scriptures, then the sentences of the Scriptures.

Two things therefore are most euident in Bellar­mine: first, that the Scriptures are so obscure in many places thereof, that the common people doe not vn­derstand the sentences therin contained. Secondly, that sundry places of the Scriptures are so plaine and manifest, that the very country fellowes and women doe vnderstand the same, and the things therein con­tayned are called of Bellarmine, the mysteries of our Redemption.

The former obseruation, the Libeller doeth wil­lingly admit; Tom. 1. col. 129. and the latter, I shall proue out of Bel­larmines 1 owne words abundantly: for first, Bellarmine answering to the ninth argument, touching the diffe­rence betweene the old & new Testament, affirmeth plainly the difference to be this: viz. that in the old Testament, the people did neither vnderstand the sentences of the Scriptures, nor yet the mysteries of Christ. But in the new Testament, it is far otherwise: where though the people vnderstand not the senten­ces of the Scriptures (generally) yet doe they vnder­stand 2 the mysteries of mans Redemption. Secondly, the same Bellarmine expoundeth his own meaning in his answere to the sixt argument, where he hath these [Page] expresse words: Quaedam reperiuntur obscurissima, Tom. 1. col. 128. quae nunquam in tota scriptura explicantur, vt magnapars A­pocalypsis, principium & finis Ezechielis, &c. Some things are found most obscure, which are neuer ex­plicated in the whole Scriptures, as a great part of the Reuelation, the beginning and the end of Ezechiel, &c. Now, Mark this poynt well: for it is all that I desire. when Bellarmine affirmeth but some special things onely to be obscure, euery child can easily dis­cerne, that he graunteth many things to be plaine & manifest. And Bellarmine saith nothing, but that which S. Augustine sayd long before Bellarmine was borne, in far more plain & manifest termes. These are his expresse words: In his, Aug. de doctr. Christ. lib. 2. cap. 9. n [...]qua aperte in scriptura posita sunt, inueniuntur illa omnia, quae continent fidem mores (que) viuendi: for in those things, which are plainly set downe in the holy Scripture, are found all things cō ­cerning faith and maners: which thing I haue proued so largely & substantially in the Down-fal of Popery, not onely by the testimony of S. Austen in many places of his works, but also of S. Hierome, S. Chry­sostome, S. Theodorite, and others, that all the English Iesuites and Iesuited Papists in Europe, dare not once oppugne the same, by publishing any direct answere thereunto: so as euery article, conclusion, and propo­sition therein contayned, may truly be called ( Noli me tangere;) because they dare not for ten thousand millions of gold, once touch the same fully and directly.

Thirdly, that the same Bellarmine graunteth freely and willingly, that many sentences of the Scriptures 3 [Page] are most plaine and easie. These among many others, are his owne words; Quid. n. facilius, quā, diliges proxi­mum tuum? Tom. 1. col. 126. d. for what is more easie, thē, thou shalt loue thy neighbour? Yea, a thousād histories, as S. Chrisost. saith, are contained in the Scriptures, which the mea­nest & simplest cannot but vnderstand. Which thing our Iesuite Bellarmine did truly obserue, Vbisuper, col. 128, d. when he af­firmeth the same S. Chrisostome, where hee saith the Scriptures are easy to be vnderstood, to speak only of the historie & such like things. So then, our sottish & doltish Iesuite may go sighing and sobbing to his bre­thren, and tel thē in sad earnest, that it is better for him to sit stil, then to rise vp & fal, as he hath already done.

CHAP. V. Of the condigne merit of workes.

THE Libeller hath so long pleased himself in his coozening tricks, and in his bewitching of the simple & ignorant Papists; that he bosteth ther­of, and presumeth to preuaile vnto the end: but by the power of God, I shal proue him such a noddy before I leaue him, that all the world wil deeme him worthy to weare in his forhead a cox-combe for his foolish­nes, and on his back, a fox-tayle for his badge. Dispu­ting, Pag. 43. In lib. 2. sent. p. 150. The Libeller falsifieth my w [...]rdes. saith our shameles Libeller, against the condigne merits of works, he citeth this sentēce of a Catholike writer, Iosephus Angles: Eodem etiam modo, &c. as other holy Doctors also, considering after the same maner, the natural value only of good works, and perceiuing [Page] that it is exceeding far 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 couenāt and promise made vnto vs, the good works of man with the helpe of grace, are worthy of eternall life, and equall with it: which for all that, that promise of God which is frequent in Scripture, set a­side, were altogether vnworthy of so great a reward. Thus doth the shamelesse Libeller recite my words; and that done, hee proceedeth in this maner, in these words: Although nothing be contained hurtfull to Catholike doctrine, yet Bell by his Alchymisticall arte of changing truth into falshood, can gather out matter sufficiently against vs. Now mark the answer, and both his knauery and folly will appeare.

CHAP. VI. Of the inuoluntary motions of Concupiscence.

SO shamelesse and impudent is the Libeller in all his dealing, that I doe not thinke it strange, to re­ceine a huge fardel of lyes from his pen. But now he so farre surpasseth impudency it selfe, Quodl. 8. art. 5. Quodl. 4. art. 5. that he see­meth not to bee a meere man, but some Fairies Brat, begotten of some Incubus or ayerish spirit, vpō the bo­dy of a base woman; a monster of mankind, fitter for hel then middle earth: For so his owne fellowes haue published to the world of him.

The Libeller, after his wonted maner, hath singled out by way of snatching, from the words vpon which they did depend, & from whence they receiued their true sence and meaning, ten lines out of ten leaues: which he hath no sooner done, but he glorieth in this maner; Page. 50. S, Austen (quoth he) proueth at large in sun­dry places of his works, that inuoluntary motions of concupiscence are sin indeed, and truly so called. In his first booke of Retractations, Aug. lib. 1. retract. cap. 13. pag. 13. Aug. retr. lib. 1. ca. 15. pag. 16. he hath these words; That which in Infants is called originall sin, when as yet they vse not free arbitrimēt of wil, is not absurdly called voluntary; because being contracted of the e­uill will of the first man, it is become in sort heredi­tary.

It is not therfore false which I said; Sinne is an euil so voluntary, that it is no way sinne, if it bee not vo­luntary.

[Page]Whether Bell fathereth not a notable vntrueth vpon S. Austen, when he citeth these words of his, to proue that inuoluntary motions of concupiscence be sinne indeed, and truly so called, I report me to the words by mee alledged; Your braines are cleane out of tune indeed, as will appeare out of hand. for no such thing is in them to be found. Nay, either my braines are not in good tune, or else Saint Austen proueth the cleane con­trary.

It is a constant doctrine with that holy father, that sinne is voluntary, otherwise no sinne. And for as much as some doubt might be made of originall sinne, because it seemeth wholy inuoluntary, he af­firmeth also that sinne to bee voluntary, and so con­cludeth generally all sinne to be so. Marry, a man of the Ministers learning, Lo, it netleth the Papists, to be ouer­thrown with their owne Doctours. may quickly ouerthrow vs with our owne Doctors, if by that rare skill which hee hath in lying, when they say one thing, hee can without all blushing, maintayne them to say the contrary.

Thus gallantly prateth our shamelesse Libeller. Now heare my Reply.

CHAP. VII. Of Pope Martins dispensation.

THE Libeller is here in great iolity, and tryum­pheth before the victory. howbeit, I haue reser­ued this Dispensation for the last end, which he placed in the beginning. My reason is this; because I hope in God to giue him such a Down-fall therby, as all the Papists in England and elsewhere, shall not bee able to lift him vp again. Marry, if the Popes holinesse [Page] will dispense with him therein, It is sacri­ledge to dis­pute of the Popes power (of whose power it is sacriledge to dispute,) to that can I say nothing. In the Down-fal of Popery, I haue proued most euidently, euen by the testimony of most famous Popish Doc­tors, that the Pope hath often by his most execrable dispensations, taken vpon him to dissolue that matri­mony, which is most firme and stable by Christs ho­ly institution.

One onely example the Libeller espied, with the which his courage serued him to deale, The Papists may sing Dirge for the soule of their Forerunner. not daring for his guts to answer the article directly, though it be a very short one. No, no, this one example will bee y­nough for him, if not too much. It wil make his heart pant, his neck crack, his belly ake, and his bowels to gush out; whē he shal read or heare my Reply, which I haue directly and soundly framed to the same. The controuersie standeth thus. I affirmed out of Anto­ninus, that Pope Martin gaue one licence to marry his owne naturall sister. The Libeller answereth, that I haue belyed their Arch-bishop, and that their Pope gaue no such dispensatiō. Now, that the controuersy may bee examined ad amussim, I purpose in God to proceed in this maner. First, I wil purge my selfe, and 1 retort the lie vpon the Libellers head; as vpon the au­thor & the person, that best deserueth the same. An in esra­gable de­monstration. And this I wil perform (God willing,) by the testimony of most famous, and best approued Popish writers. This being truly & soundly effected; al wise men (I weene) wil deeme the Libeller worthy for his iust reward, to keepe continually a whetstone about his neck, a cox-combe [Page] in his forhead, Robert Par­sons attire. a Foxe tayle in his right hand, and a fooles bable in his left; to this end forsooth, that being so comely attired in regard of his great wise­dome, A fit Coun­seller for our holy father the Pope. he may henceforth be a fit Counseller for the Pope. Howbeit, if he shall vse no better dexterity in counselling, then hee hath practised in defending the Pope; it may be feared, that his final reward wil be a rope.

2 Secondly, I wil answere directly and fully to euery thing and things, reasons, causes, circumstances, and imaginations, which the Libeller with the ioynt ad­uice of his friends, possibly could deuise in his owne defence, and for the honour of their Pope and Pope­ry. The first Popish Doctor is Siluester Prieras, a reli­gious Frier, an absolute diuine, so termed by the Pa­pists, & sometime master of his Holinesse sacred Pa­lace. He must therefore bee of good credit amongst the Papists; and the victory is mine owne, if he stand on my side. These are his expresse words; Reperitur tamen Martinus quintus, Siluest. in verb. Papa. page 279. (vt archiep, refert) dispensasse cum eo qui cum sua germana contraxerat & consummaue­rat; habito consilio cum peritis Theologis & Canonistis, propter mala & scandala alias inde ventura; licet aliqui dicerent, eum hoc non posse. Howbeit Pope Martin the 5. (as the Arch-bishop reporteth) dispensed with him, who had contracted and consummated matrimony with his owne naturall sister; Loe, this learned Pa­pist iumpeth with me. hauing first consulted with his skilful diuines & Canonists▪ so to auoyd scā ­dall, which otherwise was likely to insue thereupon, although some said, he could not do it.

[Page]The second Popish Doctor, is Bartholomaeus Fumus, a religious Dominican Frier, & one of the masters of their most holy Inquisition (as they terme it;) & ther­fore a man of great credit amōg the Papists: For I wil confound & kil Popery with Popery (God willing,) after my wōted maner. These are his expresse words; Barthol. Fu­mus, in verbo, dispensa­tio. Post factum tamen, dicit archi. Flor. Martinum quintum dispensasse cum quodā, qui cum sua germana contraxerat, & consummauerat, habito tamen prius peritorum consilio propter scandala & alia mala vitanda.

Neuerthelesse, when the deed was done, the Arch­bishop of Florence affirmeth, Lo, this lear­ned Papist is also on my side. Martin the fift to haue dispensed with one, who had contracted & consum­mated marriage with his owne naturall sister; after he had the counsel of the learned, for the auoyding of scandall and other euils.

The third Popish Doctor is Angelus de Clauasio, a very religious Franciscan Frier, and Vicar generall of the Cismontain-Minors; and consequently, a witnesse of good reckoning among the Papists. These are his expresse words; Vnde Dominus archi. Flor. in summa, Angelus de Cla. in ver­bo, Papa. dicit se audiuisse a fide dignis, quod Papa Martinus quintus, habita consaltatione cum multes doctissimis viris in sacra Theologia & iure Canonico, dispensauìt cum quodam qui acceperat germanam suam in vxorem; propter multa mala & scandala quae euenissent, si eam dimisisset, & quae eui­tari non poterant, nisi sic dispensaretur.

Wherupon my L. Arch-bishop of Florence in his sūme, affirmeth, that he heard men of good credit say, [Page] that Pope Martin the fift, Lo, this lear­ned Papist is also on my side. after hee had consulted with many very learned diuines & Canonists, dispen­sed with one that had married his owne naturall and ful sister, to auoyd much euil & scandal which would haue chaunced, if hee had forsaken her, and which could no way be auoyded, but by such a dispensatiō.

Thus write these three learned Papists, who were religious Friers, Loe, three most famous Papists are on my side, against the Libeller. famous Schoolemen, great diuines, & men of high esteeme & authority, euen in the church of Rome. By whose ioynt and vniforme testimony, it is most true & euident; which I affirmed out of An­toninus, the Popish Archbishop of Florence; viz. that Pope Martin the fift of that name, dispēsed with one who had contracted and consummated matrimony, with his owne naturall and full sister. Whosoeuer is not either blinded with malice, or carried away with partiall affection, cannot for his life, but giue iudge­ment on my side. But this case will yet be farre more apparant, when I shall haue confuted the Libellers most silly, sottish, and plaine childish reasons, which he in a fooles paradice extolleth aboue the skies. Let vs therfore proceed. The Libeller hath 5. reasons in al, such as they be; which I wil (God willing) propound and examine otothen, framing direct, plaine, & sound solutiōs to the same. Which being effected, I wil soūd alarum against all English Iesuites, Alarum a­gainst the Papists. and Iesuited Pope­lings, as well in England, as throughout the Christian world: and, that the controuersie may be sounded to the bottome; I will euer put downe the Libeller be­fore his reasons, and my name before my answere.

FIrst therefore I say, The first reason, pa. 35. Truly sayd, I belieue it. that it is nothing preiudiciall to the Catholicke Faith, were it true. For we de­fend not all the particular facts of any, though Popes. We know, that they may erre, either by wronge information; yea or of wilfull malice.

I Answere; first, that I yeeld to the first part of 1 this answere, so it be taken in a true and godly sence, for so it maketh against the Libeller, but not against my selfe. The reason is euident; because the Popes errors in faith and maners, doe only hurt himselfe and the Papists, who beleeue him and depend vpon him, taking that for the Catholique Church, Ma. 16.18 1. Cor. 3.11 1. Tim. 3.15. which followeth him and beleeueth as he doth. But his Errours are nothing preiudi­cial to the true Chatholike Church indeed, which is built vpon a most sure rocke, (euen Christ Iesus) & neuer swarueth from the Truth. Secondly, that it is the Libellers best course, not to defend all the 2 perticular facts of their Popes, for else hee must defend Pope Boniface, who entred into his Pope­dome as a Foxe, liued in it as a Woolfe, In the dole­full crie of Rome. and dyed out of it as a Dogge. Yea, he must defend much other most execrable & abhominable stuffe, wher­of I haue written else where at large. Thirdly, 3 [Page] that he must either defend this fact now in que­stion, (as it shall appeare in the due place, God wil­ling;) or else crie fire and faggot for the Pope, and 4 so an end. Fourthly, that seeing the pope by po­pish graunt, may erre by wronge information; it standeth all good Christians in hand, to looke nar­rowly vnto his fingers, to examine diligently his dealings, and not to venture too boldly vpon his decrees. Vbi supra. For else, they may perhaps, (as I haue prooued elsewhere,) adore and worship damned 5 spirits, in stead of holy Saints. Fiftly, that seeing the pope by popish graunt, may erre of wilfull malice; O bloody & cruell Ty­rant! it must needs be a most intollerable tyran­nie, and cruell villanie, to tye mens soules to his decree of faith and manners. For, whether his Holynesse decides matters of wilfull malice, or not; God and his owne conscience onely can tell, all others must remaine perplexed and in sus­pence, 6 what to say or thinke thereof. Sixtly, this was such a matter of fact, as concernes saluation; and consequently, if the pope should erre herein, (as vndoubtedly he did,) the Romish faith should be ouerthrowne, and turned vp-side downe. For (as Bellarmine the popes mouth teacheth vs, Bellar. tom. 1. Col. 744. c.) this is the Romish faith. Non solum in decretis fidei er­rare non potest summus pontifex, sed neque in precep­tis morum quae toti ecclesiae praescribuntur, & quae in rebus necessarijs ad salutem, vel in ijs quae per se bona vel mala sunt, versantur. The pope cannot erre, not only in the decrees of faith, but neither in the [Page] precepts of manners, which are prescribed to the whole Church, and which pertaine to things ne­cessarie vnto saluation, and which of their owne nature are good or euill. Now so it is, that this dispensation of pope Martin, concernes a matter of faith and saluation. For after the popes dis­pensation, the man was bound to beleeue, O most mi­serable Pa­pists! How dangerous is the state of your soules that his Sister was his lawfull wife: neither could he haue liued with her as with his wife vnder paine of damnation, if he had beene perswaded other­wise. Here the Libeller filleth vp his Pamphlet, with a long tale of a Prelates Daughter; to no end or purpose at all, but onely for want of matter. For our English Church holdeth not, as their po­pish Church doth of her popes; that her Bishops cannot erre in the decrees of faith or manners.

SEcondly, I tell him, that his lips haue lashed out too lustily, The secōd reason. pa. 37. and that he hath wickedly slaundred Pope Martin, and most perfidiously corrupted Antoni­nus. The verie Title of the Chapter might haue taught him, that he was in errour, Sir, you speake like a Pope, but you haue well deser­ued the Rope. or at least haue gi­uen him a greater Caueat, better to consider of the mat­ter: for it is de affinitate, of affinitie. And therefore, had the Pope giuen one licence to marrie his owne na­turall sister, hee had dispensed in consanguinitie, and so nothing fitting the matter intreated of in that Chapter.

I Answere: first, that this silly kinde of reasoning 1 which the Libeller vseth, sheweth euidently his backe to be at the wall, The Iesuite is at a Non­plus, and in great daun­ger to loose his wits for sorrow. himselfe at a Nonplus, and his wits not at home. For if Antoninus may not intreat of consanguinite, because the Title of the Chapter is of affinitie: great absurdities may iustly be imputed to many, not onely prophane, but also most holy Writers: euen to those, whose pennes were directed by the holy ghost. For, ho­ly Moses intituled, The first Booke of his Penta­tench, ( Bereshith) to which Title, the first word only was answerable. S. Mathew semblably, intitu­led the sacred gospel, ( The Booke of the Generation of Iesus Christ: The Iesuite is a fond Doctor, e­uen a Do­ctor Doddie poll.) to which title, one onely part of the first Chapter, is fitly answerable. Yea, the Libel­ler intituleth his rayling and slaunderous pam­phlet, ( The Fore-runner of Bels Downefall:) and for all that, small fore running can be found in it, but great store of lyes, slaunders, cosening trickes, and I cannot tell what. Pag. 51. Pag. 25. Nay, he dealeth both with my counterblast, and with my Motiues. So exactly doth this Goodfellow our Iesuite obserue that, to which he more than peremptorily would gladly tye his betters.

Secondly, that though Antoninus intreat in 2 the beginning of the Chapter, de affinitate, of af­finitie: yet hath he in the same Chapter one whole [Page] Paragraph, of the Popes power in dispensing, as well with consanguinitie as affinitie. O Noddie, noddy Iesu­ite. These are Antoninus his owne expresse wordes: In primo gradu affinitatis ascendentium, sicut & consanguinita­tis, Papa dispensare non potest: Antonin. 3. pag. tit. 1. Cap. 11. §. 1 quia est contraius di­uinum & naturale. Sequitur; item & in linea trans­uersali, in primo gradu prohibetur matrimonium con­sanguinitatis & affinitatis iure diuino. Loe, here are the very words in cō ­trouersie. Vnde nec Pa­pa dispensare potest, etiam quodammodo est contra na­turam, vt scz. quis contrahat cum germana sua, vel vxore germani sui eo mortuo. In the first degree of affinitie of ascendents, as also of consanguinitie, the Pope cannot dispense▪ because it is against the law Diuine, and the law of nature. Euen so also in the line transuersall: in the first degree, matri­monie of consanguinitie and affinity is prohibited by the law Diuine. So that the Pope cannot dis­pense, it being in sort against nature, that one ma­rie his owne naturall sister, (marke these wordes, for they touch the quicke) or the wife of his owne naturall brother, when hee is dead. Loe, hee speaketh of despensing with ones owne natu­rall sister. Much more Antoninus hath in the same chapter to the same ef­fect; but this may suffice the Reader, to prooue that Antoninus speaketh plainely, and chiefly of the Popes dispensation, by which hee licenseth the brother to marrie his owne sister. Let this be re­membred, vntil opportunitie be offered, to speake yet more plainely thereof.

LEt any that is desirous of truth, by this one place take a scantling of Bels holy sinceritie: The third reason, Pag. 39. because he found S. Antoninus to speake of a dispensation graunted to one, after he had married and consummate matrimonie with her, A most no­torious lie. whose sister before his marriage he had knowne carnally, and so a dispensation onely in affinitie, contracted by vnlawfull copulation; (for which the Minister, had he beene consulted, would ra­ther haue laughed at him for his simple scrupulositie, then thought it needefull to sue for any such fauour or grace, Here is knauerie in graine. Marke wel the answer.) which did nothing fit his purpose; and therefore meaning to make it in spight of all honestie to serue his turne, he hath first corrupted the sentence by false tran­slation, saying (with his naturall sister) in stead of these words, (with her naturall sister.) And although euerie one cannot espie his cunning conueyance, because hee suppressed the other part of the sentence following, yet it is apparant ynough to any Gramarian. O shameles Iesuite! For were the Latine as he turneth it, then should it not be, cum quadam eius Germana, O follie of all follies! but cum quadam sua Ger­mana.

1 I Answere: first, that pope Martin dispensed with one, This an­swere strik­eth the Li­beller at the verie heart. to marrie his owne naturall sister. And I haue alreadie prooued the same, by the flatte, [Page] plaine, and euident verdicts of three famous po­pish writers: viz. Syluester Prieras, Eartholomaus Fumus, and Angelus de Clauasio. Secondly, that all 2 the same popish Doctors, did vnderstand Antoni­nus as I doe. Thirdly, that the same Doctors omit­ted 3 the same words following, which I omitted. And the reason is soone rendred: because they are not materiall, and the sentence perfect without them. Fourthly, that my sincere dealing was such (as it hath euer beene in all my Bookes) that I did 4 not omit or chaunge one word or piece of word, which I found in the Author: though such dea­ling be too common and vsuall, with the shame­lesse Libeller. Fiftly, that I kept the word ( eius) 5 still, (because I doe neuer alter any one iote in my Authors,) yet did the three learned papists afore named, chaunge it into ( sua.) where I wish the Reader to vnderstand, Who seeth not this proofe too euident? that the Libeller is cleane ouerthrowne in his owne pleading. I prooue it, because he graunteth, that if Antoninus had sayd, ( cum Germana sua) and not ( eius;) the meaning had beene, as I doe hold. And therefore, seeing so many learned papists did chaunge ( eius) into ( sua;) it followeth of necessitie, that it must needs be as I say, and not as the Libeller would haue it. To which I adde, that the Libeller, though he seeme to glorie in his skill of Grammar, The Libel­ler is a poore Gramarian. may goe to schoole againe to learne it better. For albeit, that ( eius) may be referred aswel to that which follow­eth, as to that which goeth before, and ( sua) onely [Page] to that which goeth afore, because it is reciprocal, yet may they be vsed mutually in antecedentibus, the one for the other, as I could prooue by infinite authoritie. One onely authoritie I will vse, which cannot but strike the Libeller dead. It is the Latine Vulgata aeditio, which he neither may nor dare de­nie. It hath in verie many places, eius for sua. It is fiue times at the least, Math. 2. vers. 11.13 14.20.21. in one onely Chapter. So in the 4. Chapter, vers. 21. chap. 10, vers. 3. Luk. 6.14. Act. 16.15. Iob, 5.4. Iob. 14.21. Ezech. 46.17. Psal. 108. vers. 7.9. Prou. 31. vers. 27.28. ( eius) and 6( sua) are vsed indifferently. Sixtly, that the true sense & meaning, may be cleerely gatherd out of Antoninus his owne wordes. For first, he graun­teth, (as is alreadie prooued) that the pope can­not dispense with mariage betweene brother and sister. Secondly, because Antoninus sayth, that the learned men with whom the pope consulted, This is a strange rea­son. cold not agree: some of them holding that he could dispense therewith, others that he could not, who doubtlesse would all haue agreed roundly, that the pope could haue dispensed therewith, if the case had been as the Libeller wold haue it. Wher­fore Antoninus, Syluester, Fumus, and Angelus, doe all conclude: that because it is as sacriledge to dispute of the popes power, they must referre the iudgement thereof to God, as being a thing farre aboue the capacitie and reach of man. Fumus in verbo, dis­pensat. pag. 221. Fumus hath these wordes: Quando facit, credendum est talem dispensationem esse validam. Cur, Deus ipse no­uit: [Page] when such a dispensation is graunted, we must beleeue that it is of force. But why it is so, God onely knoweth. Here I wish the Reader to obserue two memorable things with me: thone against the Libeller, denying the Popes dispensa­tion for marriage betweene brother and sister. Thother, against all papists in general, Poperie is a fond Reli­gion, and a verie hotch­potch of om­nigitherum. because they must beleeue the Pope to haue that power, wher­of and for which they are not able to yeeld any reason. Fie vpon such Religion. And to make this controuersie out of doubt: let the Reader perswade himselfe vndoubtedly, that great lear­ned papists, euen Cardinall Caietane for one, doe hold it for a constant position, that the pope may dispense with the brother to marrie his owne na­turall sister. Fumus, vbi supra. Thus doth Bartholomaeus Fumus write of him, Caietan tamen 2, 2 q. 154. ar. 9. dicit Papam in omnibus gradibus consanguinitatis & affinitatis, nisi cum patre & filia, & matre & filio, posse dispensa­re. Howbeit Caietane affirmeth, Behold, the Pope taketh vpon him that power, which is pro­per to God alone. Nauarr. eu­chir. pag. 515. Caiet. in Leuitic. cap. 18. that the pope can dispense in all the degrees of consanguinitie and affinitie, saue onelie with the father and his daughter, and with the mother and her sonne. It is therefore no strange thing, to charge the pope to graunt licence for mariage between the bro­ther and the sister. Nauarrus that famous popish Canonist, defendeth lustilie the same opinion; yea Cardinall Caietain in his cōmentaries vpon Leuiti­cus, which he dedicated to pope Clement with the popes good liking and gratefull acceptance, [Page] singeth the same songe.

The fourth reason, pag. 40. O shame­lesse and foolish Ie­suite!FOr, had one married his naturall sister, as Bell not so confidently as impudently affirmeth; then should it not haue been truly sayd, that he had com­mitted Fornication, but incest; a sinne distinct in na­ture, and farre more odious in the sight of God.

1 I Answere; first, that if the Libeller were not giuen vp in reprobum sensum, O impudent brasenfaced Parsons! and so linked in couenant with the Diuell, that he must needes striue against the truth: he would neuer so despe­rately make ship-wracke of his owne soule, wit­tingly and willingly oppugning that, which his 2 owne conscience telleth him to be the truth. Se­condly, that the sinne of incest is contayned, both in Fornication, Fornicatio strictè & l [...]gè sumi­tur. and in Adulterie. For albeit For­nication, stricktly taken, be a sinne distinct in na­ture from incest and other sinnes of the flesh: yet in a more large and generall acceptance, it com­priseth and conteyneth vnder it, all manner sinnes of the flesh. And the same may be truly verified, of Adulterie in like sort. For the Libeller (I ween) wil graunt incest to be prohibited in the Dialogue, vnder the generall name of Adulterie. And for Fornication his own approoued popish Doctors, [Page] shall teach him the truth in this controuersie. Fu­mus hath these expresse words: Fumus, in verbo For­nicatio. Fornicatio triplici­ter capitur: vno modo pro omni peccato, secundum Tho: 22. q. 151. ar. 2. alio modo spiritualiter, pro idolo­latria, Iere. 5. tertio, pro omni illicito coitu. Proprie tamen accipitur, vt distinguitur contra alias species lux­uriae. Fornication is taken three waies: one way, for euerie sinne after the mind of Aquinas. Ano­ther way, spiritually, for Idolatrie. Thirdly, for euerie vnlawfull copulation. Yet it is taken pro­perly, as it is distinguished against other kindes of Leacherie.

Angelus à Clauasio hath these wordes: Fornicatio est omnis illicitus coitus: vt, 30. q. 2. §. qui ergo. Angel. in verbo forni­catio. Sed proprie fornicatio est inordinatus concubitus naturalis, quo solutus solutam naturali vsu cognoscit. Fornica­tion is euery vnlawful copulatiō: but properly it is that vnordinate natural copulation, in which a sin­gle man knoweth a single woman by natural vse. Aboundant testimonies I could alleadge, out of famous popish writers: if it were needfull so to doe. But I will appeale to the verdict of S. Paule, for the vtter confusion of the impudent and shamelesse Iesuite. Amongst the Corinthyans one had comitted most notorious incest; which sinne for all that, the holy Apostle was not afraid to terme fornication. 1. Cor. 5. vers. 1. There goeth a common say­ing, (sayth S. Paule) that there is Fornication amonge you; and such Fornication, as is not named among the Gentiles; that one should haue his Fathers wife. Thus [Page] sayth S. Paule. The originall word in the Greeke is [...]; The Libel­ler control­leth S. Paul. the Vulgata editio in Latine, approoued by the late popish Councell of Trent, hath the word Fornicatio; Arias Montanus that famous popish Linguist, translateth [...] into Fornicatio; and the Rhemists translate, as I haue Verbatim put downe their words. So then, if Incest cannot tru­ly be termed Fornication, (as our most impudent Libeller auoucheth,) then is not onely Thomas Bell a lyar, but together with him S. Paul also; Arias Montanus; the Rhemists; the Councell of Trent; yea, and the Pope who approoued it; to say no­thing of Aquinas, Fumus, and Angelus. But alas, alas, the Libeller may tell the Pope and his Pope­lings, that his wits fayle him; and that therefore he will henceforth giue ouer all dispute in Theolo­gie, and take a more fit Occupation vppon him. And what is that I pray you? Forsooth to bee a Swine-heard, Ah poore Iesuite: art thou become a Swine-heard? and to keepe the Townes Swine. Where I would as a friend aduise him; to keepe his fingers from stealing, and his tongue from ly­ing. For doubtlesse, if he deale not more honest­ly in keeping Swine, than he hath done in matters Diuine, I will tell him one thing in good fidelitie, that his best preferment will be the Pillorie.

The fifth reason, pag. 40.NEither could the matter haue been secret, as An­toninus sayth it was, not yet the separation scan­dalous, [Page] but rather offensiue to haue suffered them to continue together in filthy pretensed matrimonie.

I Answer, This cannot with reason be denyed. that this matter might aswell be secret as the Pope of Rome might be a woman, and neuer known till she had a Child. Now, seeing you will needes enforce me, to discouer your Popes shame: I will take the paines for the good of the Reader, to relate the Storie truly, as I finde it in famous popish writers. Marianus Scotus a re­ligious Monke, a learned Diuine, In Chron. an. 854. and a verie fa­mous Historiographer, hath these expresse words; Huic successit Iohanna mulier, annis duobus, mensibus quinque, diebus quatuor. Pope Iohan a woman was successor to Leo, and continued Pope two yeeres, fiue moneths, and foure dayes

Sigebertus Gemblacensis, Jn Chron. an. 854. another religious Monke or Friar, hath these expresse words; Fama est hunc Iohannem foeminam fuisse, & vni soli familiart tantum cognitam, qui eam complexus est, & grauida facta peperit Papa existens: quare eam non numerant quidam inter pontifices. The same is, that this Iohn was a woman, knowne onely to one sole familiar friend, who embraced her, and she being bigge with child laboured in time of her Popedome; for which respect, some do not reckon her among the Popes.

Martinus Polonus, a Popish Arch-bishop, and [Page] the Popes owne deere Paenitentiarie, hath these expresse wordes; An. 855. Post hunc Leonem, Iohannes An­glus Moguntinus sed [...]t annis duobus, mensibus quin­que, diebus quatuor. Hic, vt asseritur, foemina suit, &c. After this Leo, Iohn who was reported to be a woman, liued in the Popedome two yeres, fiue moneths, and foure dayes.

An. 858. Iacobus Phillippus Bergomensis, a religious Here­mite, and a famous Historiographer, affirmeth the same doctrine with the rest. And both this Bergo­mensis and Polonus tell vs for a truth, that this wo­man Pope or popish woman laboured sodainly, as she went in procession from Vatican to Lateran, betweene Colisaeus and S. Clement, where she died and was buried without all honour. In detestation of which fact: the Popes since that time, refuse to goe that way in procession.

In summa conc. pag. 334. Bartholomaeus Caranza, a Dominican Friar, affir­meth this woman to haue belyed her sexe, and by euill meanes to haue aspired to the Popedome.

Matthaeus Palmerius, (who continued the chro­nicle of S. Hierome, Matthae Palmer. Florent. vntill the yeere 1449.) stand­eth wholy for the truth of the same Historie.

Baptisia surnamed Platina, a most learned papist, and of such esteeme with the popes, Platina in vita Ioh. 8. cap. 134. that he was made Apostolicus Abbreuiator, relateth the storie of our holy mistresse pope, Iohn that womanly pope, euen in the same wordes with Martinus Po­lonus, and Iacobus Phillippus Bergomensis.

Thus the indifferent Reader may behold and [Page] perceiue as clerely as the sunne-shining at noone day: that by the testimonie of seuen learned pa­pists, (who were all of them in high esteeme euen in the Church of Rome,) one of their popes was a woman, yea, a verie strumpet, filthy whore, and most detestable drabbe; so as from her no lawfull authoritie, no true orders, no publique Doctrine, no true sacrament could be had? For by S. Paules constant Doctrine, (which must needes be of cre­dite against our mistresse Pope) no woman can haue publique regiment in the Church. 1. Tim. 2. vers. 11, 12 And con­sequently, it being true, (which so many Papists of great note in the romish church affirme for truth,) Poperie must needs thereby receiue a markeable and most deadly wound: yea, be ouerthrowne and turned vpside downe. And the truth of the storie, may yet be more strongely confirmed, if neede shall so require. In annot. Ioh. 8. For Onuphrius Panuinius in his Commentaries vpon Bap. Platina, when he hath sayd all that possibly hee could say, for the good pleasure and contentation of the Pope, (to whose Holynesse he dedicated his holy labours,) confes­seth freely, (because the truth it selfe enforced the Friar to speake the truth, Marke the Fryars confession; for it is wonderfull.) that not onely the com­mon people, but men also of high esteeme, and many in number, did receiue the Storie of our holy mistresse woman-pope, as true and authenti­call. And the silly euasion, which he like a flatte­ring Fryar vseth, is not worth the hearing. I adde hereunto, as a memorable post-past, that this sto­rie [Page] of Iohn their woman Pope, is publiquely pain­ted, and this day to bee seene, in the Cathedrall Church of Scyenna, or Sena. Which painting did so goare and gall our newly hatched Iesuites, The Iesuits are a newely hatched Sect. (whose sect was not known in the world, for the space of fifteene hundred and fourtie yeeres after Christ,) that they laboured with might and maine (as I heard by credible report,) to haue had that storie defaced, in the late repairing of that Church; but the Cardinal being the chefe there, would not suffer them to haue their hearts desire in that be­halfe. And doubtlesse, the Reader cannot but per­swade himselfe: that seauen famous popish Histo­riographers, Let this be verie well noted, as a thing of ve­rie great consequence (who liued a long time one after a­nother,) would neuer haue published one and the selfe same storie to the view of the whole world, (especially such a storie, as brought vtter shame, confusion, and ruine, to their Popes, themselues, and their popish religion,) if any one of them cold in his life-time, haue learned the contrarie to bee the truth. Nay, the popes (who most cruelly and tyrannically burne both the Bookes and their au­thors, when they make against them and their po­perie,) would neuer haue suffered such Bookes to remaine vnburnt to these our daies, A reason insoluble, which stri­keth the pa­pists at the heart. for a constant and euident testimonie against them and their pat­ched religion; if the vnsearchable wisedome of God had not so ordained, for the vtter shame, con­fusion, and desolation, of late vpstart romish Do­ctrine.