THE POPE'S Funeral. Containing a plain, succinct, and pithy reply, to a pretenced answer of a shameless and foolish Libel, entitled, The Forerunner of Bells downfall. Which is nothing else indeed, (as the indifferent Reader shall perceive by the due peruse thereof,) but an evident manifestation of his own folly; with the utter confusion of Popery, and all popish vassals throughout the Christian world.  2. Reg. 9 V. 34. Visit yonder cursed woman, and bury her; for she is a King's daughter. Psal. 58.10. The righteous shall rejoice, when he seeth the vengeance of the wicked, he shall wash his feet in the blood of the ungodly. 
LONDON Printed by T. C. For William Welby, and are to be sold at his shop in Paul's Churchyard, at the sign of the Grayhound. 1605.   

❧ To the most puissant, wise, virtuous, learned, judicious, and religious Monarch, james, by God's holy providence and eternal purpose, King of great Britain, France, and Ireland, most constant defender of the ancient, Christian, Catholic & Apostolic Faith, and supreme governor within his said Realms, Kingdoms, territories, and Dominions, next and immediately under the King of heaven, over all persons, and over all causes, aswell Ecclesiastical as civil.  
GReat is the deepness (most gracious Sovereign, 
Rom. 11. Vers. 33. job. 26. V. 8. job. 27. V. 11▪ job. 38. V. 8. ) of the wisdom and knowledge of the everliving God; unsearchable are his judgements, his ways past finding out. He bindeth the waters in his Clouds, and the cloud is not broken under them. He so limiteth the floods, that they neither do nor can overflow. He shut up the Sea with doors, when it issued forth as out of the womb. His decree stayed her proud waves, & appointed her bounds whether she should come, but no farther. He doth great, unsearchable, and marvelous things without number. 
job. 38. Vers. 11. job. 5.9.  Yea, his mercies and favours towards my silly self, a most wretched creature, and unworthy (for any desert in myself,) to tread upon the ground; are so many, so great, and so wonderful, that I stand amazed at the remembrance thereof: 
I might here recount many other rare & extraordinary favours of God towards me.  being far unable with Pen and Ink to express the same. The rehearsal of one, may suffice for the present: Being student at Rome in the English College, not long afore my arrival in this Kingdom, and on a time walking abroad to take the air with many other of the same College, when we came without one of the Postern gates of the City, we espied certain Bufloes with their Keeper at the Riverside. Which spectacle, (as unpleasant to the eye, so also most terrible to the heart, 
The Bufloes are as terrible beasts as the Lions. ) my fellows and countrymen no sooner beheld, but they betook themselves to their best speed. Myself more bold therein then wise, would not amend my pace, and so remained bird alone. Suddenly the furious, raging, and cruel Bufloes' brake from their keeper, and with great violence, rage, and fury came upon me. My fellows standing a far off upon the top of an high mountain, durst not for their lives approach, to afford me any comfort, help, aid, or succour. They neither did, nor could expect any other thing, save only present and most cruel death. Howbeit, (most gracious Sovereign,) the wild, cruel, raging, and furious Bufloes, (a thing very strange, 
Many yet living, know ●his to be most true.  rare, and wonderful, if a miracle, let the Reader judge,) did no hurt unto me at all, but sported with me, as one child playeth with another. After a while, the furious Bufloes left me, and departed in peace from me. At the last, my fellows beholding the departure of the Bufloes, and persuading themselves that I was most cruelly slain, came with convenient speed to visit my corpses. But finding me alive, and as livelike as I was afore, we all returned to the College, with great joy and speed. The rector of the College could no way be persuaded, but that I was very grievously wounded; albeit neither myself felt any, neither could their eyes or wits discern any hurt at all, 
A thing never heard or known before.  save only that my face was something bloody, by reason of the sudden fall I got while I made hast to have escaped from the imminent danger. For, it had never been known or heard among them; that ever any man, woman, or child escaped with life, being once in that kind of danger; to wit, in the courtesy of the furious Bufloes. Many gave their censures concerning the fact and event. The general resolution was this, viz. That I might fight with Bufloes in England, and have the upper hand. Myself did deem it probable, & this day me thinketh, the same is brought to pass; though, (God's name be blessed for it,) in a far different sense and meaning, from that which either they or myself did then imagine. I thought then to fight against the true professors of Christ's Gospel, (whom I deemed heretics & spiritual Bufloes:) but God, (whose wisdom reacheth from end to end, mightily, 
Sap. 8.1. Ephes. 1. Vers. 4.11. Rom. 9 Vers. 11.15.16. etc. Ephes. 6. Vers. 12. Act. 9 Vers. 1.2.3. etc.  and disposeth all things sweetly,) ordained me in his eternal purpose, to a far more honourable and sacred Warfare; viz. to encounter the traitorous jesuits and jesuited popelings, and valiantly to fight the battle of Christ's Church, against those most furious, brainless, & cruel Bufloes of men's souls. When Saul breathing out slaughter against the Saints of God, desired of the high Priests, letters, by virtue whereof he might bring all to Jerusalem, that professed the name of Christ jesus: then our Lord himself appeared to him, opened his eyes, & enlightened him with the knowledge of the truth. Semblably, when myself was drowned in the depth of superstitious and erroneous Popery, and therein so blinded, that I could not discern truth from falsehood; it pleased the same God, so to open the eyes of mine heart and soul, 
Let me die a most cruel death, if I shall not confound Popery by best approved Popish Doctors, against any English Papist that shall have courage to defend the same. Psal. 118. verse 23.  that I forthwith beheld as clearly, as the Sunne-shining at noon day, late upstart Popery, far dissonant from the old Roman Religion, to be battered, overthrown, and clean turned upside down; and that, even by the clear evidence, plain verdict, and constant doctrine of the best learned Doctors, and most renowned writers in the Church of Rome. Which metamorphosis and right Christian alteration being wrought in my soul, I forthwith bewailed my former days of ignorance, very joyfully embraced the truth in my heart, publicly acknowledged Gods wonderful operation in me, and most humbly yielded and submitted myself, to the mercy of most noble Queen Elizabeth. This was the Lords doing, and it is wonderful in our eyes. I protest upon my salvation, that I have at this hour a good testimony of a well settled conscience, and unspeakable comfort in my soul, (God make me ever thankful for this and all other his manifold mercies,) as I have also ever had, since I first renounced from my heart, the late upstart Romish Religion. For this now professed Romish Religion, is not as the silly seduced Papists imagine,) the old Roman Religion; but a new no Religion, patched like Mahomet's Alcoran, and by little and little crept into the Church; 
In the Survey of Popery.  as I have proved elsewhere at large. But the Papists being condemned in their own consciences, dare not for their lives publish any direct and full answer, either to my Motives, or to my Survey, or to any other of my books, written against them and their p●t●●ed hodge-podge Religion. Yet this last month of February, one shameless and nameless jesuit, hath published, not a direct and full answer, but a Forerunner forsooth against me. In which Pamphlet, 
The Papists cannot abide to hear their religion thus termed. But they must volentes nolentes endure it, till they answer all my books. Forerunner, pag. 15. Nascctur ridiculus mus.  he turneth himself this way, that way, and every way, save only to the mark at which he never aimeth. He perceiveth right well, that many of the Popelings begin to stagger at their doctrine and Romish faith: because they have been so long silent, and dare not answer my Books. For the procuring of which mortal wound, he telleth them of a most rare and sovereign medicine, which the jesuits have brought out of the new found world: viz. That my Books were answered five year ago: and that the answer is suppressed hitherto for special unknown causes, but must shortly come abroad. Hereof more at large, in the proper place.  
Now so it is, (most excellent King,) that the Forerunner would seem desirous, though indeed he desireth nothing less, to have a public dispute, and so to fight the combat with me Viva voce; and therefore doth he challenge me, daring and redaring me to the same. Who if he knew how willingly & gladly I am ready to cast him my Gauntlet, would doubtless use his words more sparingly in this behalf. In regard hereof (most gracious and dread Sovereign, 
O noble King for Christ's sake grant my request. The victory is already gotten, none of them dare undertake the quarrel. Let me be hanged, bowelled and quartered; yea, and and my corpses cast to the fowls of the air, if the victory fall not on my side. ) I now prostrate upon my knees, do most humbly beseech your most excellent Majesty, that it will please your Highness of your most Princely favour, to grant your Royal licence▪ and safe conduct for any English jesuit, or jesuited Papist in the whole world, that shall have courage to appear for the true performance of the challenge, in such manner as is in this reply expressed. (Oh most gracious Sovereign,) I am joyful, when I remember this future combat. I wish in my heart, that it may be effected with all expedition, for I confidently persuade myself in our Lord jesus, that his Name shall thereby be glorified: your Majesty highly honoured; the Papists stricken dead; and all true hearted English subjects receive ununspeakeable endless comfort. If it shall fall out otherwise, and that I shall not be found even in your majesties judgement, to have the victory and upper hand; I will be content to lose my life for my just reward, as one that hath dishonoured your Majesty, and the cause. The Almighty bless your Majesty, with a long and most happy reign upon earth, and with eternal glory in the world to come, Amen,  
From my study, this eighteenth of March, 1605. Your majesties most humble subject, Tho. Bels.   

How faults escaped in the first Book, may be corrected by the Reader.  
THe Book for expedition sake, was committed to three several Printers, by reason whereof the Pages could not be distinguished with numbers. Hence it cometh, that the Reader can not so easily find out the faults corrected, as he may in some other Books. Howbeit, if he shall mark the Book and the Chapters, and reckon the Pages from the Chapter, until he come to that page & line in which the fault is named, he can not but have his desire in that behalf.  

How faults of the first Book escaped in the Printing, are to be corrected.  
In the first Chapter, seventh page, and first line, the word (but) must be added before the word (here.) Chap. 1. page 9 line 1. the word (world) must be added before the word (well.) Chap. 2. P. 4. l. 23. the word (and) must be taken away. Chap. 2. P. 4. l. 6. the word (were) must follow the word (and) Chap. 2. P. 5. l. 24 the word (they) must be added before the word (show.) Chap. 2. P. 6. l. 14. the word (two) must be added for the word (three.) Chap. 2. p. 10. l. 20. the word (one) must go before the word (only.) Chap. 2. p 11. l. 5. the word (them) must be made (the) chap. 2. p. 11. l. 15. the word (doltlesse) must be made (doltish.) Chap. 2. p. 13. l. 19 many words are superfluous. Chap. 3. p. 2. l. 20. for nor, read not. Chap. 3. p. 4. l. 8. for soul in the margin, read soil. chap. 4 p. 2. l. 10. for discourse, read discovery.  
In the Caveat, p. 1. l. 16. for Operaepertium, read Operaepretium. Ibid. p. 7. l. 20.   

How faults escaped in the second Book, are to be corrected.  
Chap. 2. p. 2. l. 12. for objection, read contradiction. Chap. 3. page four, l. three and thirty, for so, read Saint. Chap. 3. p. 2.23. for his, read the. chap. 7. in the 4. reason, for dialogue, read decalogue. Some other faults there are, but the Reader may very easily discern them.    

A Table, containing the principal contents of all the Chapters.  

Chapters of the first book.  
Chap. 1. Of the Method of the discourse, with the reason of the same.  
Chap. 2. Of the Libelers notorious untruths, lies, and slanders.  
Chap. 3. Of the libelers foolish & arrogant challenge. (of the name.  
Chap. 4. Of the Romish hodge-podge Religion, with the reason.   

Chapters of the second book.  
Chap. 1. Of dissension among Papists.  
Chap. 2. Of the marriage of Priests.  
Chap. 3. Of a terrible monster without both head and foot.  
Chap. 4. Of Card. Bellermines opinion and doctrine.  
Chap. 5. Of the condign merit of works.  
Chap. 6. Of S. Austin's opinion, touching involuntary motions.  
Chap. 7. Of Pope Martin's dispensation.    

THE POPE'S Funeral.  
The first Book of certain ridiculous, scandalous, slanderous, godless, shameless, and senseless extravagants; uttered and made saleable for a sauce, by a most impudent, brazen-faced, brainless, and nameless Libeler, in the behalf of the whole rabble and most cursed crew of English traitorous Jesuits, and others their jesuited and devoted vassals.  

CHAP. I. Of the Method observed in this discourse, together with the reason of the same.  
THe abject and forlorn cursed crew of Jesuits, (who by the verdict, judgement, 
All this and much more is verified of our Jesuits; as is proved at large, in my Anatomy of Popish tyranny.  and testimony of the popish Secular Seminarie-priests, are notorious liars, coozeners, thieves, traitors, and most wicked men upon earth,) feeling themselves pricked, galled, and deeply gored, with the strong reasons, evident proofs, irrefragable testimonies, and invincible demonstrations, laid open before the eyes of my readers, throughout all my books; as most strong forts, towers, & stony rocks, harder than any flint, environed on every side, with well fortified bulwarks & rampires; especially, seeing and with inward sighs and sobs perceiving their Pope and Popery to be turned upside down, and with deadly wounds to lie a bleeding: and all this to be verified by the constant verdict & doom of their most famous, best learned, & best approved popish writers, & thereupon bestirring themselves, this way, that way, & every way, like madmen hopping and skipping in the Alps, 
They have been now more than ten years, buzzing about the answer of my books; but none can be had.  and as vagrant persons upon the stony Rocks of mount Sinai, seeking passages, but finding none, have at the length called to mind and bethought themselves, how they might cunningly, (though shamefully, falsely, & most damnably,) dazzle the eyes, and steal away the hearts of my readers; viz. to propine unto them a cup of dangerous Letharge, (which pitifully annoyeth the power sensitive, & almost utterly quencheth right reason,) that so they should neither be able to discern truth from falsehood, nor to behold the bright light shining clearly before their faces. On the one side it grieved them above measure, & vexed them at their very hearts, 
See Act. 19 V. 24. etc.  to hear continual outcries against them for the non-answering of my books. On the other side, it wounded, galled, and deeply gored their consciences; that they were not able to withstand or gainsay my strong reasons, evident proofs, & invincible demonstrations. Being thus perplexed, and at their wits end what to say or do; they resolved to publish a counterfeit and pretenced answer, rather than none at all; so to stay in some sort at the least, the outcries & exclamations of the people against them. And to the end, their cozenage and legerdemain should not be espied, if that were a thing possible to be done and effected: their scurrilous Libel, (which containeth only five Chapters in all,) is fraught with nothing else for the four first, but with notorious lies, antichristian speeches, vain brags, railing words, couzoning tricks, ridiculous asseverations, most slanderous and false accusations. Yea, of five parts, one only is reserved, for their pretenced answer to my book. I say (of their pretenced answer,) because all the jesuits, 
All the jesuits have laid their heads and wits together, for the pretenced answer to my book: albeit they labour to father on it a nameless Libeler.  or at the least the best of them, aswell beyond the seas, as in this kingdom, gave their best advise for the effecting thereof. Now if any man demand the cause, why they bestir themselves so much, waste so much precious time, & spend so many Chapters in things merely impertinent and plain by-matters: me thinketh I can not answer that question more fitly, then by relating their own words in their scurrilous and shameless Libel▪ albeit by them intended to an other purpose.  
These are their express words: If he be such a sincere writer, as he protesteth, & so considerative and respective in the penning of his books, that no suspicion of misreporting, or corruption, can be justly fastened upon him: then doth it evidently follow, that we have great dissensions in matters of Faith, 
This is a point of great importance, let it be well marked for Christ's sake: it is able to persuade any man.  and that our Doctors be the bane of Catholic doctrine: and then no marvel, if he make challenge upon challenge, and remain unanswered: when as not only our enemies, but also those that we take for our friends, and rely upon, stand in open field against us, and have as it were sworn our destruction. Thus writeth the Libeler: under which name I ever understand the Jesuits, and all jesuited persons, 
Chap. 5. Pag. 32. Pag. 34.  whose heads & wits concurred in devising the same. Again, a little after he hath these words: the matter, as he handleth it, seemeth so odious, that some no question condemn us highly upon his report: and myself was since the coming forth of his book, assaulted with this very question, so markable it is in every man's eye. 
Lo, my Books gall the Papists, even by their own confession.  Thus prateth the godless Libeler, even to his own shame and confusion, though unwittingly. Out of whose words I note sundry very necessary & memorable points, for the true comfort of the Christian Reader.  
First, that of force and mere necessity it must be granted, that the Papists have great dissensions among them, even in matters of Faith. Secondly, that their very best doctors, be the bane of the Pope, and the Pope's religion. Thirdly, that it is no marvel, that I make challenge upon challenge, and still remain unanswered. Fourthly, that those doctors whom they take for their friends, and do rely upon, stand in open field against them, as if they were their sworn enemies.  
Fiftly, that many Papists begin to stagger, and to stand in doubt of the popish Religion; and that by reading of my books, as by an Instrument under God in that behalf.  
Sixthly, that the libeler himself hath been assaulted, with that which hath been gathered out of my books.  
Seventhly, that the doctrine delivered in my books, is very markable in every man's eye. Blessed be our Lord God, for all his mercies and favours to this our Church of England. We see here, (gentle Reader,) that the Papists generally, even the jesuits and Seminarie-Priests, begin to fear the ruin and downfall of Popery. One thing the Reader must here remember; that the first four notes or observations are respective, & must be understood conditionally; viz. that if the Papists do not confute my books effectually; then must they all and every of them perforce and of necessity, be truly verified of the papists, & of their popish religion. It therefore standeth the Papists upon, to answer me both directly and sound; for else destruction of necessity must come upon them, and break the neck of their Popery. This confession, (God be praised,) I have by insoluble reasons, and evident demonstrations, extorted from their own pens. But (gentle Reader) they will never answer my books till the world's end, because they cannot; and consequently, even by their own free confession, (which is to be admired,) Popery must have a downefal: the sooner, the better. Amen: the case is clear and evident, even to every child. For they that have been buzzing about the answering of my books these many years, 
Mark this well. It cannot be denied.  and confess freely withal, that the life of their Popery depends upon the confutation of my books, and thereupon have assayed all means they could devise; have no doubt made choice of those small parcels, with which they thought themselves most able to deal. Wherein for all that, they have done nothing else indeed; but only laid open to the view of the world, their great malice and extreme folly. Which (if I be not deceived,) every indifferent Reader will affirm with me, so soon as he hath perused this my brief & plain discourse; so brief and succinct, as none (I think,) will deem it tedious; so sound and sincere, as none can justly and truly reprove it; and so plain, facile, and perspicuous, as every child may understand the same. For if I do not sound, pithily, and effectually confute the Libeler; yea, even turn him out of his skin, I will be content and well pleased, to lose my life for my pains. And let the Reader thus persuade himself, because evident reason convinceth it to be so; that if the jesuits and jesuited Papists are not able to make good against me, those silly snatches and pieces of my books, 
The jesuits and all other jesuited Papists, are here gored to death.  whereof themselves have made the choice; that much less are they able to confute my whole works. No, no, they do in effect confess so much, while they dare neither answer any one book of all, nor yet any one Chapter wholly; here and there, an odd piece or sentence. I protest unto the gentle Reader, that I partly blush on their behalf.  
Garnet, the provincial of the jesuits in England, some years ago, was consulted with, & his advise required, that some course might be taken for the answering of my books: because their silence in that behalf, brought no small detriment to their Religion. 
The jesuits Cap of consideration.  The good father having on his Cap of consideration, answered right gravely, (though neither honestly, nor yet clarkly,) that they should either not meddle at all with that matter, or else deal rather against my person, then against my Doctrine. This advise (as it seemeth,) hath now taken place. For this Libeler fighteth with might and main against my person, but dealeth too too niggardly with my Doctrine. 
In my counterblast.  I have elsewhere made mention of this Garnets' Letter: where I made full rehearsal thereof Ad verbum, and framed a direct answer to the same. The great master jesuit Robert Parsons, affirmed about three years ago, that the confutation of my worthy works, 
In his detection.  (as he scornfully termeth them,) was undertaken, and to be published, if it should seem necessary. Now Sir, this most necessary confutation, which they have been so many years buzzing about, is published to the world. Yet so silly and so simple a thing, as I cannot tell what to make of it, or how to name it.  
The four first Chapters of this Libel, I would let pass without answer, if two causes did not urge me thereunto; because they contain nothing but mere by-matters, and impertinent stuff: First, for that the well affected Reader may make good use thereof: especially, by help of my censure annexed to the same. Secondly, because wise Solomon adviseth me, 
Prover. 26. Vers: 5.  to answer a fool according to his foolishness, lest he seem wise in his own conceit. I therefore purpose in God, to reduce to certain distinct heads and chapters, the notorious lies, vain brags, unchristian slanders, and false accusations, which the Libeler hath abruptly without all Eutaxia, dispersed in every page of the aforesaid Chapters, so I think to enlarge his most filthy and most scurrilous Libel, which else for the quantity might be an Almanac. But by the power of God, I will handle the last Chapter cathauton, & ad amussim, duly examining every sentence & period thereof to the very bottom, so as no starting hole shall be left him, to be a sanctuary or refuge to hide his face. The Libeler would seem desirous to grapple with me, but it appeareth far otherwise by his dealing. For what man in the world, taking upon him to answer my book, 
If myself were this day a Papist, this their manner of dealing, would cause me to forsake them▪ renounce their Religion. And me thinketh, it should be able to work the same effect in others.  (the downefal of Popery,) would fly from the whole book, & from every article; nay, from every main point, ground, and period thereof, as one afraid once to touch the same, and only to snatch here and there a sentence, of the least force to his witting? none doubtless. It is apparent to all the well, all this notwithstanding, I have so mangled and maimed him with my darts, and so wounded him with my bullets; that the scars and marks will be seen upon him, so long as he liveth in this world. In his fifth and last Chapter, (though he hath dealt very sparingly in answering those few sentences, whereof he made his choice,) I will God willing, so bicker, skirmish, and grapple with him; as I shall neither leave him one whole bone in his skin, nor one tooth in his head, nor yet one hair on his beard. That done, I will send him to his good masters, as a cur-dog that barketh apace, but cannot bite, and as a beardless boy without hair on his face, void of all learning, wit, sense, and reason; that so he may bring them news of his good fortune. What I do here promise, I hope in God to perform the same in due season.   

CHAP. II. Of the Libelers notorious untruths, or (to speak plain English) of his flat lies.  

THe first word of the title of his Libel, (the forerunner of Bells downfall,) implieth a flat lie. So forsooth to insinuate to his Readers, that a filthy and huge farthel of lies, but small or no truth at all, can be expected from his Penne. But how is this proved? Thus. Forerunner must perforce be understood, either in respect of my person, or else in respect of my book. If in respect of my person; it is both impertinent to the matter in hand, and is also a manifest and flat lie in his way of proceeding. I prove it, because in his judgement I had my downfall, when I renounced their late Romish Religion; which I thank God for it, was many years ago. 
Chap. 4. Pag. 23.  Again, this Libeler of his great charity avoucheth desperately, that long since a foul downfall broke the neck of my soul. God forgive me my sins, and save the neck of his soul, if it be his holy will, I fear no such causeless curses, 
Prou. 25. Vers. 2. Rom. 10. Ve●se● ●0. 13 1. joh. 2. Vers. 1.2. Mat. 18.22. Luk. 17.4.  but have a firm and steadfast hope of my salvation in CHRIST JESUS. If in respect of my book, it is also a flat lie; because it is so far from being a forerunner, that it is a plain aftercreeping, and doth answer my book with as much speed, as one may drive a Snail to Rome. Thus much for his first lie. Let us proceed.   

2  

Chap. 1. Pag. 1.2.3. Chap. 3. Pag. 45.1. The libeler Robert Parsons is made of lying, as it will soon appear.  The Libeler pleaseth himself above measure, in calling me a turncoat, and a patched minister. This he repeateth again and again, in four several Pages. My answer standeth thus. First, I most willingly confess myself to be a turncoat, in a godly sense, and Christian meaning; that is to say, to have turned from falsehood to truth, from vice to virtue: from iniquity to piety: and from sin to a Godly Christian life. He that disdaineth or shameth to be a turncoat in this sense, shall never see God's face in his Kingdom. 
jac. 3.2. jam. 3. V. 10.11.12. Rom. 5. V. 12 Gen 6.5. Psal. 143.2. Psal. 130.3. job. 15 15.  For as holy writ teacheth us every where, they that are the holiest of all, sin many a time; and therefore must they either repent and turn their coat of conversation, or else perish everlastingly. And as for mine own turning, myself freely confessed it in the first book which I published: and to reproach one for his sins and errors, which he humbly acknowledgeth; is not only against sincere christianity, but also against all modest humanity. Neither is it to the purpose, 
Mat. 23. Vers. 2.3.  or question in controversy between us. For it skilleth not what I am myself, so the Doctrine be sound which I deliver. But the want of an honest cause, & lack of good grounds, and reasons to defend your Popery, draweth you violently to these foolish & impertinent by matters.  
Secondly, as Peter denied Christ three times, 
Mat. 26. V. 69 70.71.72.74. Act. 9.1. 1. Tim. 1. v. 13 14.15. 1. joh. 2. V. 1.2. Rom. 4. V. 2.3.4. Rom. 5.1. Rom. 6. Vers. 23. Tit. 3. V. 5.  of infirmity: and as Paul persecuted Christ's Church of ignorance: and they both for all that, found mercy and favour with God for Christ's sake; so myself I trust, and constantly believe, who erred ignorantly in my younger years, (at which time I carefully sought the truth, but found it not,) have attained remission of my sins according to mercy through faith in Christ jesus. S. Austin was a Manichee, after that being a Catholic Bishop, he slipped into sundry errors. Petrus Martyr, Martinus Bucerus, reverend Cranmer, grave Latimer, learned Ridley, and many others, were sometime Popish Priests; and yet after that, most singular Preachers ', and notable Champions of Christ's holy Gospel. But of these ye Papists make no reckoning, albeit sundry of them sealed their Doctrine with their blood, 
These Bishops sounded alarm against the Pope.  and by the Papists burned with fire and faggot for the same. Howbeit they cannot for shame deny, that their famous Bishops, Boner of London, Tunstall of Durham, and Gardener of Winchester, wrote sharply against the usurped and falsely challenged authority of the Bishop of Rome. Who for all that were never termed turne-coates, neither by your Popes, nor by any of your crew, the like I might say of your famous Doctor and Proctor master Harding, and of many others. But no man is a turncoate with you & your cursed brood, that turneth from the Gospel to your superstitious and Idolatrous Popery.  
Thirdly, I affirm constantly, (though I glory not in that behalf) that I neither am Parson, Vicar, or Curate, (though the shameless lying Libeler charge me with jetting up and down like a cock of courage, 
Page. 11.  upon the dunghill, and of mine own parish, 
The jesuit is a most notorious liar. ) neither did I ever to this day celebrate the holy Communion, (but the Popish Mass too often,) neither ever was I authorized by the laws of our English church to do it. Howbeit, I was authorized in time of need where I taught the school, to read the common prayers of the Church. But all that I did in that behalf, had an end within the term of one only year, which being true, (as it is most true indeed, 
Prou. 14.5. ) I must needs tell our shameless Libeler, that he is a shameless and impudent liar. Let him remember, 
Psal. 5.5.  that a faithful witness will not lie, as also, that God will destroy them, that speak lies. This for the second lie.   

3  
Our shameless lying Libeler telleth his readers, 
Pag. 15. It is an answer answereles.  that Bells books have long since received their answer: Marry Sir, he by & by addeth a merry jest by way of correction, in these express words: but the answer hath been hitherto suppressed upon just occasion: and in another place, 
Pag. 18.  he telleth us another like merry jest, (for he seems to be the Pope's own jester, that five Books are written against my Motives, and my Survey of Popery: 
Lo, their answer may not behold the light.  and to give a grace to his tale, he addeth, that this supposed answer was finished five years ago, here is a most cozening legierdemain. Here the Jesuits play their parts, and show themselves not only egregious liars and most cursed deceivers, but also (as the priests write of them,) the most wicked men that live upon the earth: it was not without great cause, 
Libr. 2. cap. 17.  that the learned Papists in France published a book against them, which they named the Jesuits Catechism: in which book show at large, that the further a jesuit goes, the louder he lies. another book, entitled, 
The Frank discourse. Pag. 98.  the Frank discourse, affirmeth constantly, that the jesuits never harboured in their hearts any other project, but the subversion of States, disauthorizing of Magistrates, & seducing of subjects from their allegiance. The aforenamed Catechism, saith in another place, 
Libr. 2. Cap. 17.  that the whole process of jesuits is nothing else, but a particular cozening of our private families, and a general villainy of all the countries, where they inhabit. 

Behold here, the holy fraternity of our jesuits: not I, but the Papists affirm it to be so.  
In his detection, published, Anno, 1602.   Now sir, that we may the better perceive the legierdemain of this cozening companion, impudent Sycophant, and shameless Libeler, (who like a deceitful juggler, tucketh up his sleeves, layeth open his hands before our eyes, and maketh a pretence of the plainest dealing that can be used,) we must call to our remembrance, what a brother of his E. O, or the self same Robert Parsons (if ye will) told us above three years ago: viz. that the confutation of my Books was then undertaken, and to be published, if it should be thought expedient. This is a matter of great importance, and therefore will I make rehearsal of his own words. These are they, as they came from his own forge & pen: To these former he speaketh of two very famous writers, M. Doctor Sutcliffe, and M. Willet,) I was once determined to have adoyned a reformed brother of theirs, 
A most notorious lie▪ it is against the late Romish Church not against the Catholic Church, God forbid.  one Thomas Bell, (native of Rascal in Yorkshire,) who since his last illumination, hath published certain books against the Catholic Church; & vaunteth mightily, and with insolent words braveth all Seminaries. But I altered my purpose, partly upon other considerations, but especially because the confutation of his worthy works is already undertaken, & to be published, if it shall be thought necessary. Thus writeth E. O, or Robert Parsons the brazen faced jesuit, whom we now know right well. 
The lying jesuit Parsons, was the penner of both.   
Out of these words of these two jesuits, (as they would seem, but both are one only indeed, even Robert Parsons,) a most notorious cozening trick is offered to our considerations. For, the detector (mark well my words) telleth us: that the confutation of my books, when he published his Libel, 
If this point be once well marked, it will bring both the Pope and his popelings to their death.  was but undertaken by his fellows: that is to say, it was then concluded amongst his brethren, that my Books should be answered. Now, the supposed answer to my Books, being then at the most but in fieri, not in facto esse, as the Schools term it: viz. being at that time but in hand, or in doing at the most, and not done or finished indeed. Nay, it was but then resolved amongst them, that some answer should be made unto my Books. And therefore saith Parsons the detector, that he was once determined to have said something against my books, but hearing that his fellows were about the same matter, he altered his purpose. Well, this detection was published, 
An. 1602.  but in the year 1602. let the time be remembered.  
Now sir, the forerunner singeth another song, and affirmeth desperately, but to his utter shame and confusion: 
Ah poor papists, what a silly religion is yours.  that forsooth my Books were answered five years ago. And lest some should object against him, that it seems otherwise, because no man can see them, read them, or hear of them: he to prevent that objection, telleth us that the answer is suppressed, and upon just occasion stayed from the publication. Because indeed there is no such answer in Rerum natura; or else which is worse, when they had well viewed their said answer, it seemed so deformed, and ill favoured in their eyes, that they were ashamed to publish it. Let us put together these two several assertions. Out of the forerunner we have it affirmed for a truth, (such a truth ever understand, as is currant amongst the jesuits,) that my books (my Motives, and Survey,) were answered five years ago, that is to say, almost three whole years before the answer was begun. For the answer was finished, saith the forerunner, five years ago; viz. An. 1599 and the same answer was but undertaken in the year 1602. as the detector telleth us. These jesuits their asseverations, 
An. 1599 judg. 15.4.  are much like to Sampsons' Foxes; That is to say, their tails are tied together, but their heads and minds are far asunder. So then, this must needs be the conclusion, 
An answer answerless.  that my books were answered five years ago, and yet unanswered two years ago. This in my conceit, is not only a Riddle, but a plain miracle. Yet such a miracle understand, as the jesuits wrought upon Sebastian the late King of Portugal; 
In the doleful cry of Rome.  of which miracle, I have written elsewhere more at large, couple these jesuits by their tails, for their heads and wits can never meet. Well, all the world may see by this their dealing, that they have published the best answer they had in store, and are at their wit's end, what to say or write, turning themselves this way, that way, and every way, by cozening, lying, juggling, & by what other means they possibly can devise, how to stay the outcries of the people, and their popish vassals: for being so long silent touching the answer of my books. Alas, alas; who seeth not the misery and nakedness of the late hatched Romish Religion? to what impudent, desperate, and damnable shifts, are the Papists driven for the defence thereof? 
A shame of all shames in the world.  how are they not ashamed to confess to the whole world, that they have been buzzing about the answer of my Books, almost the space of six whole years: and that when the answer was framed after their best manner, they have suppressed the same, for the space of five years? These are the express words of the Forerunner: 
Pag. 15.  Bells books have long since received their answer, & though upon just occasion it hath hitherto been suppressed, yet shortly, 
Lo, how they are nettled, gored, and whipped with my books.  (viz. ad Calendas Graecas,) by God's grace to be set forth. Thus writeth our shameless Forerunner. By whose words it is apparent to all the world, that my books are this day unanswered: albeit it hath been avouched again and again with open mouths, yea, audaciously affirmed to my face, that their answer was abroad. For no Papist may read either my books, or any other books against popery, without a special licence from the Pope himself. For, if all were permitted to read them, the Pope would soon have but a small company, in this kingdom of England. Yet the wiser sort I hope, will borrow a dispensation for the safeguard of their souls. For, (O misery of all miseries!) seeing they may not read my books, they must believe what their Masters tell them: to wit, that this Forerunner hath answered me gallantly. Although he hath confuted himself unawares; when he saith, the answer is yet to be published, and that, that which he hath done, is but a taste. When the jesuits and Seminarie-priests consulted with Garnet their Provincial, what course was best to be taken in hand, 

His letter is to be scene, if need require. Lo▪ a great number even of the best, have consulted to answer me.  
Mark this wonderment, the answer to my books was 5. years a preparing, 5. other years kept close in a pipkin from sun burning: and it must come forth ad calendas graecas, & live in tenebris Cimmeriis, till their woman Pope joan be with child again.   that my books might be answered; because their silence in that behalf, was very dangerous unto their Pope & popery: the father jesuit having on his cap of consideration, answered very peremptorily, though neither clarkly nor honestly, that they must either not meddle with the matter at all, or else deal rather with my person, then with my doctrine, yet he addeth very gravely, these words: Nevertheless, for this matter as you shall all agree. For I doubt not, but so many & such will see what is best. Where we have to learn by the way, in perpetuam reimemoriam: that not only jesuit or Seminarie-priest writeth against me, but even the whole brood, tag & rag, have bend their bows to shoot their arrows at me. For though one odd companion be singled out to take the quarrel in hand, yet is the same fellow guarded and assisted with the joint counsel, advise, judgement, & help of all the rest. Alas, alas, poor answer? how art thou turmoiled with these shameless & cozening jesuits? after they have spent 5. or 6. whole years, in consultation about an answer; & after they have employed other 5▪ or 6. years, with all might & main to give thee a being▪ in the end for all that, thy being is so ugly, so unsightly, so deformed, & so evilshapen every way; that themselves are ashamed on thy behalf, and therefore have they kept the 5. whole years, 
Pag. 15.  (if we may trust them,) under a Pipkin. Their meaning peradventure is, to keep them from sunne-burning. They have learned (saith our forerunner,) by some of judgement, that not any was thought necessary. But is this possible, trow we? doth not the jesuit Garnet, their provincial tell us, that they were both many and very wise? I wot he doth so, we have heard his own words. Alas, alas, that so many will be carried away, with your foolish, vain, ridiculous, and late upstart Romish religion: 
Behold, here fit counsellors for the pope's holiness.  were all your jesuits & their jesuited vassals, with your fathers the secular priests, so sottish, so doltlesse and so senseless noddies, that they could not for the space of five whole years, perceive, understand, & penetrate the nature of the subject, against which they bent their force and might, and took so great pains so many years for answering the same? must the judgement of some few stay them from publishing that answer, which they took in hand with the consent of all, or at least of the wiser sort? that answer I say, upon which they had bestowed so much time, so great pains, & study? No, no, this is but your usual kind of cozenage, & old legierdemain: for you tell us, that it must be published shortly. And for the better credit of your report, you tell us the number of the books, & the particular contents of the same. Touching the number, the Forerunner saith they are 5. But the man is so swift in running, especially in lying; that I dare not for my life, give any credit to his words. Well, for the number, I must receive (when I can catch them, 
Viz ad Calendas Graecas. ) 5▪ for 2. Here is great advantage & increase; it seems they would make me a petty Usurer. But I thank God, I have published one whole book against that subject: for the contents you shall hear them in due time, 
Pag. 20. Pag 21. He is a very cozening companion, as his own dear brethrens have truly termed him.  & order. Our Forerunner avoucheth audaciously, (but with lying lips after his wont manner), that he will take the pains to view overall my books, which came forth after my Motives & survey. But he faileth aswell in the naming as he doth in the performing. In the naming, because he maketh mention only of the hunting of the romish Fox, of the golden Balance, & of the downfall of popery: as for the Anatomy of popish tyranny, he durst not so much as once name it; their hearts pant so often as they remember it. I have in that book so anatomised them, and so portrayed them in their best beseeming colours, as all the world may behold with all facility, their murders, their thefts, their cozenage, their cogging, their lying, their juggling, their tyranny, their counterfeit miracles, and other their manifold and unspeakable villainous knavery: all which I have sincerely collected, out of the books of their own dear brethren the secular priests. Which my collection, I have been, am, and ever shall be ready during life, 
If no jesuit, or jesuited papist dare this do; then fie upon them all, both great and small.  to justify upon the peril of my life, against any jesuit or jesuited Papist whosoever, that shall dare to encounter me, and to cast me his gauntlet upon the like peril, for the due trial of the truth thereof.  
Shame and confusion must needs befall them, for not accepting this challenge; seeing sundry years are now expired, since it was made and published.  
In the performance, because he saith Ne gry quidem, neither against my golden balance, nor yet against my hunting of the romish Fox. Which hunting I performed, with seven couple of such well mouthed Romish Hounds; 
I have hunted the Pope even to death & that with his own doctors; and yet no Papist is of courage, once to encounter me therein.  as all the jesuits and jesuited Popelings in England and else where, are never able to heal, & cure the wounds of their Pope. He is so gashed, so bitten, and so wounded with the teeth of his own dogs, that his sores are become incurable. What the silly Libeler saith against my other books, is as harmless to the truth thereof; as the biting of a toothless beagle, is to a Bear, Bull, or Lion. And I must needs give him to wit; that it is as good nothing at all, as never a whit the better; that it is as good nothing at all, as never a whit the better. Touching the contents of their answer, (if any such can be found,) our Libeler telleth us, that their answer to my Motives, and Survey, 
Pag. 18.19▪ 20.  is contained in five books. I would once have a sight of it, it is long in coming. I think it comes as near the matter; as if one should ask, how far to London; and another should answer, a poke full of Plumbs. For so it falleth out with this Libeler, as partly we have seen already, and more plainly it will appear hereafter. 
The dog is a● London with the lie.  The first book of their supposed answer (saith our Libeler,) containeth many of my notable ununtruthes, corruptions, and falsifications. The second presenteth a gallant and desperate fray, betwixt the reformed Minister of Baskall, and Thomas Bell, Preacher of the word. The third handleth a couple more of extraordinary and choice contradictions. The fourth entreateth of the weak grounds of my works. The fifth and last answereth the recapitulation of my Survey. The Libeler having thus gallantly discovered theirs & his own treacheries, got bread & cheese, & went laughing away. But soft and fair, good sir, have once about with you, if ye go but one mile a day. My answer to this forged tale, of a mere chimerical imagined answer flying in the air, and congealed in the middle region, standeth thus. 
Pag. 33.  First, the Libeler protesteth in sad earnest, that he would have none to believe him upon his bare word. I for my part agree thereunto, and wish all others to do the same. And consequently, there is no answer at all against my books. And why? because forsooth, he bringeth no reason to prove it; and (as we have heard,) we may not believe his bare word. Secondly, if there were notable contradictions & falsifications found out by his brethren, in my books of Survey, & Motives; it had been more for his credit, to have alleged some one of them at the least; then to stand buzzing about things of small or rather no importance, neither can go thorow-stitch with the same. And it will not serve his turn to say, that he will not meddle with my Survey & Motives, for that his brethren have dealt therewith. The reason is evident, because he hath made choice of a sentence taken out of my Motives, which mightily galleth & goareth himself; as shall God-willing be seen, when I come the second book. Thirdly, not one of the five imagined books of answer, do directly touch either my Survey or my Motives, the last only excepted; as every child may conceive by their contents, expressed & set down by the Libeler. And that last book (as we hear) is afraid to encounter me, and to answer directly either of my books. For, it professeth only, to answer the recapitulation of my Survey. Alas, alas, who can but blush on their behalf? who doth not see their backs at the wall? who will believe them any longer? who seeth not the weakness & nakedness of late Romish religion? who will not detest & abhor popery? we see, they are not able to defend their late upstart religion. They dare not by their own confession, answer directly to any one Chapter of any one book. Only they will answer the end or recapitulation of my Survey. That is to say; they dare not deal with my grounds, reasons, & proofs, 
What a shameless dealing is this? their consiences condemn them▪ their hearts fail them.  but only with my bare recital of the contents of my books. As if they had said; we will plead for the continuance of our Church after our old wont manner; so still to seduce the people, as we have done. But with his grounds, reasons, and authorities, with which he battereth down our Pope's usurped Primacy, and confuteth our Religion, we will not deal at all.  
For, in my recapitulation, I only tell the Reader plainly and briefly, what I have proved in my whole book; so to help the memory and understanding of the ignorant. And I pray you (my good friends) is this your manner of answering? then doubtless, you need not have stayed so long simpering upon the matter. Well, let me have your answer such as it is, about which you have been buzzing above ten years; and I promise, (if God grant me life and health,) to return my reply unto it, within the space of one year. Thus much for the third lie.  
The Libeler gageth his credit many ways, and sets it a sale for a sauce; so to work my discredit, if it would or could be brought to pass. These are his words, 
Pag. 19  he giveth them most just cause, to suspect him of playing booty, and that his heart is still an harbourer of Popery, or at least not replenished with the lively liquor of the new Gospel. These are his glorious words. It were enough for his answer, to tell him, that by his own law, his words without proof, are of no credit at all. But I will answer himself with himself, 
Pag. 9,  and confound him with his own words, and beat him with his own rod. In another place, 
Amost palpable contradiction in the jesuit Parson's words.  he hath these words; we make no doubt, but that he mightily envieth her felicity, (he meaneth their Romish Church,) and greedily thirsteth after her destruction haec ille. Now, if the Reader will couple and combine the former sentence, where he impudently avoucheth, (like a wretched Caterpillar and bondslave of Satan,) that I am an harbourer of Popery in my heart; together with this other, in which he maketh it out of doubt, that I thirst greedily the destruction of their Romish Church; he cannot but see evidently a flat contradiction, with a manifest lie implied in the same. 
What will not malice do?  For I cannot both harbour Popery in my heart, and greedily desire the ruin thereof. Thus much for the fourth lie. Many other lies he hath, which I let pass of purpose, in regard of brevity. But some of them shall be touched Obiter, (God willing,) when I come to his supposed answer in my second book.    

CHAP. III. Of the Libelers foolish, arrogant, shameless, and senseless Challenge.  
THus writeth our shameless and nameless Libeler; but in the name of Robert Parsons, 
Pag. 14. soft and fair a while, your cooler is at hand.  and the rest of our jesuits and jesuited Papists. I challenge this challenging coward, dare and redare this daring dastard, that he will for the honour of his cause, the credit of his learning, and defence of his bragging and insolent looks, labour effectually, that we may in manner aforesaid grapple together. If he refuse this condition, so reasonable, so just▪ so indifferent; no remedy, but I must come upon him, with a law case of Noverint universi, 
A vain and insolent brag, as shall soon appear, God willing.  Be it known unto all men, that the date of his learning is out, his great and flowing courage daunted, and drawn dry; proclaim him contemptible and bankrupt, having broken with his own dependents and creditors, and expose him for a iestingstocke to all Christian people, from generation to generation world without end. Amen. Again in another place he writeth thus; 
Pag. 9 10.  the Minister braggeth and braveth others to disputation, either by word or writing, and like a desperate coward, 
Behold a coward in grain. Neither this Libeler Robert Parsons, nor any of his crew, durst now for ten years answer or accept my challenge, And yet is he bold to call me coward, being himself the coward indeed.  feareth not to fight with any: provided always, that they be far enough off, and himself out of all danger. haec ille. Then he telleth a long tale of the Collier of Croyden, of his brethren in Wisbich, and of master Wright; reproaching me, & charging me with cowardness, for that I went not to them. To which unseasoned challenge and insolent brags, I answer in this manner. First, that he is a coward, who being challenged, dareth not accept, nor answer the same; nor he that challengeth, if he be ready to perform withal, whatsoever is contained in his challenge. And consequently, that not myself am a coward, but our Libeler, & all other English Jesuits and jesuited Papists. That they are cowards, it is apparent to the world, seeing they durst never to this day accept my challenge and offer made unto them; albeit I offered it at the publication of my first book, to be effected either in England, or in any other part of Christendom. 
The Libeler is the coward in very deed.  This is so clear and evident, that our Libeler granteth the same in these words, 
Pag. 11. What a shameless jesuit as this Libeler? his own words do condemn him.  was he unwilling to take so long a journey? No just cause of any such suspicion, when he affirmeth about the like businesses, with a safe conduct to repair into any part of Christendom. Thus doth he write. Now, let the indifferent Readers speak the truth, whether myself, or the Jesuits and jesuited papists, are truly termed cowards, I wonder, (before God I speak it,) that they are not ashamed thus to confound themselves, and to murder their own souls and bodies desperately, and maliciously, by lying, slandering, and cozening tricks. They give manifest signs, that they are given up in reprobum sensum, and become the children of perdition. Is he a coward, that offereth to come into any part of Christendom, upon the safe conduct of any Christian king, there to make trial of that which he hath written? No doubtless, 
O impudent jesuits, more impudent than impudency is self.  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 combs are cut, their crests are fallen, they stand amazed with fear, their spirits rampant are made couchant, their doom will soon appear. Amen.  
Secondly, that the Libelers brethren in Wisbich, and master Wright in the Clinke, if their courages had not failed them, would have accepted the challenge, and have requested, that the trial might have been made here in England; but they had no such desire. Again, the Jesuits might easily have procured a safe conduct, and so have called me beyond the Seas. And that done, if I had refused to perform my challenge, they might with reason have exclaimed against me. But seeing their courages failed them, 
The jesuits are cowards, not daring to defend their popery upon their own soul.  and that they went never about the matter, I may with great reason both exclaim and declaim against them, and truly tell them all, that they are cowards indeed.  
Thirdly, seeing the Recusants in York refused to talk with me, it gave me just cause to suspect, that the rest would have done the like; especially seeing none of them durst undertake to answer the challenge.  
Fourthly, the best trial is to be made by writing, the reason is evident, for sundry respects. First, because the Parties may better consider the matter, and lay down their conceits more orderly. Secondly, because many men of good understanding have weak memories. Thirdly, because sundry for their present wit and excellent memory, are far overmatches extempore for many learned men, who indeed are better learned than themselves multis parasangis: 
Better learned, Multis parasangis.  Fourthly, because the vulgar people are carried away with sugared words, if they be delivered with a flowing tongue, howsoever they be void of truth. Fiftly, because the truth cannot wholly and truly be reported, for that none can write so fast as words do pass in any disputation. Sixtly, because littera scripta manet, but words pass as the wind. Many other reasons may be alleged; but these for this time shall suffice. Lastly, these things notwithstanding, I have lately sent a book to the press, before the Libelers book came to my hands. In which book, I have made a new challenge to all English Jesuits and jesuited persons, whosoever of them listeth and dareth to accept the same. Which challenge containeth a full answer to the challenging Libeler, although I had sent it toward the Press, before I either saw his challenge, or heard any thing thereof. 
A new alarm to the jesuits, and to all jesuited Popelings.  Which challenge I do at this present renew afresh, and do add this unto the same, viz. that if the Libeler, or any other jesuit, or jesuited English Papist whosoever, shall have a mind, heart, and courage, with the help and advise of all other Papists, tag and rag, none excepted; to publish in Print, a direct, just, and full answer, to my book entitled the down fall of Popery; answering the book directly and fully, 
The Libelers answering, is nothing else but a fond kind of fiddling.  not omitting the chiefest grounds, foundations, authorities, and reasons, (as the silly Fiddler and shameless Libeler hath done) snatching here a piece, & there a piece; or if he or they dare not deal with that little book, then if he, or they, or any of them, shall publish in Print, a direct & full answer, either to my book of motives, or to my book of the survey of Popery, leaving no ground, foundation, authority, or reason unanswered, or if he or they be afraid to deal with those books; then if he or they, or any of them, shall publish or cause to be published in print, a direct and full answer in manner aforesaid, to my least book entitled the hunting of the Romish Fox; and shall withal put down his name at large, with the usual addition of his condition, order, or calling, signifying to the world, that he doth accept the challenge or offer: then I promise herewith under my hand, (if God shall grant me life and health, 
Make haste O jesuits, and let me have an answer with speed.  to fall down prostrate upon my knees, before the feet of the most mighty, wise, learned, and religious Monarch, james by God's holy Ordinance, King of great Britain, France, & Ireland, and my most gracious Sovereign: then and there most humbly to request a safe conduct for his safe coming, safe abiding, and safe returning, that shall accept the challenge in manner aforesaid, and withal perform the answer in manner aforesaid. And I protest upon my salvation, to do with a willing mind and cheerful heart so much as in me lieth, 
Prepare thyself O jesuit, to fight the combat valiantly.  that the field may be fought valiantly Viva voce, for the due & upright trial of the controversy with all convenient speed.   

CHAP. FOUR Of the Romish hodge-podge Religion, and the reason of the name.  
THe Libeler can not endure to hear that their Religion should be called a hodge-podge of Omnigitherum; 
Pag. 2.  but after the due explication of the name, the original thereof, and the reason of the same; he will no question wish in his heart, that he had never urged me thereunto. The secular seminarie-priestes give this commendation to the religion of the jesuits. We desire you (say they) by the mercies of God, to take heed of novelties and jesuitisme: for it is nothing, but treachery, dissimulation, ambition, & a very vizard of most deep hypocrisy. 
Import consid. Pag. 39  These words are set down in the important considerations.  
The jesuits have provided, that all who come out of Spain, must swear, vow, profess, or at least acknowledge an obedience to M. Black well in all things; yea, 
George Blackwell the new upstart archpriest.  even to become rank traitors against their prince and country, for that is principally intended. These words are in the sparing discourse toward the end of the Epistle.  
Now then, the actions of the jesuits tending so evidently, as they do and have done, to the ruin, subversion, and overthrow of our prince and country, both by secret practices and open incursions of Spanish invasions, (as is manifest both by their own books, letters, & other dealings, 
O bloody and traitorous jesuits.  aswell in Ireland as England,) what good subject or true hearted English man, can do less than disclaim with his mouth, resist with his blood, & open with his tongue, all such unnatural and treacherous attempts? we are too much acquainted therewith, and therefore bound to reveal what we know therein, when it shallbe necessary for the preservation of our Prince & country. 
Reply to Parson's Libel, Fol. 28.  All Catholics must hereafter depend upon Blackwell, & Blackwell upon Garnet, & Garnet upon Parsons, & Parsons upon the devil. These words are set down in the discovery. Page. 70.  
By Parson's platforms, secular priests must depend upon Blackwell, and Blackwell upon Garnet, & Garnet upon Parsons, & Parsons the priest's bastard upon the devil: and therefore do the Secular Priests pray thus, when they say the Litany: A machinationibus Parsoni libera nos Domine, 
Diseou. Pag. 70.  From Parson's devilish purposes, O Lord deliver us. These words are set down in the discovery.  
The jesuits are to be marked out, for the most malicious, traitorous, and irreligious calumniators that ever lived on earth, unworthy that ever the earth should bear them; and it is an intolerable indignity to the whole Church of GOD, that ever such wicked members should live unpunished in her, as they do. These words are set down, Quodlib. 4. Art. 2. Pag. 99  

Lo, the Seminary Priests gave the name, Which turneth to your eternal shame.  The jesuits have made Religion, but an art of such as live by their wits, & a very hodge-podge of Omnium githerum. Quodlib. 2. Art. 8. Pa. 43. Thus write the Popes own dear vassals, the Seminary Priests.  
In whose words, the Reader may plainly behold, even as clearly as the Sun shining at noonday, that the Religion which the jesuits profess, to be termed a very hodge-podge of Omniumgitherum.  
Now, our jesuits must either pardon me for this name, or else deny the Romish Religion to be that which they believe and profess. Which if they will say, and send their affirmance to me: I shall (God willing) shape them an answer speedily, which I suppose, will not please their gravity. But let us proceed a little further. I have proved by good authority, even by the testimony of best approved popish Writers: how that the late Romish Religion crept into the Church by little and little. That Popish Primacy began, in the year 607. That Priest's marriage was never prohibited, till the year 385. 
In my book of Survey, else where.  That Pope's pardons were never heard of, till the year 1300. That popish Purgatory took no root in the Romish Church, till the year 250. That Popish invocation and adoration was not known, till the year 370. And so of the other parts of late popish religion. I say, (of late popish or Romish Religion,) because I only impugn the late romish Faith and Doctrine, which the Pope and his Romish schoolmen have brought into the Church. 
See my book the downfall, Pag. 83. Rom. 1.8.  For I willingly grant with Saint Paul, that the old Roman Religion was Catholic, sound, and pure, & with it do not I contend. And hence it is apparent to all the world, that the late romish Religion is a patched hodge-podge of Omnigitherum; because the Papists dare not answer my proofs, grounds, foundations, and reasons in that behalf.  
I am persuaded in my conscience, (and I think many others are of mine opinion,) that the Papists sigh, sob, groan, and pant at the very heart, so often as they remember what I have written against them.   

CHAP. V Of Bells Apostasy.  

1. john 1. Vers. 8.9.10.  THe holy Apostle telleth us, that if we deny our sins and ourselves to be sinners, than we deceive ourselves, make God a liar, & have not the truth in us. But on the contrary part, if we acknowledge our sins, than God is faithful and just, and will forgive us our sins, and cleanse us from all unrighteousness. Which being true, as it is most true indeed, (for the spirit of God can not lie,) I do most willingly confess myself to be a grievous sinner, with David, Matthew, Peter, Paul, and others: and in a godly sense and meaning, to have committed two kinds of Apostasy. Which as I am worthy to hear it, so is the Libeler unworthy to upbraid me with it.  

Page. 30. Upon my salvation, I deal truly. Pag. 59  In one place, he hath these words; Bell pretendeth great sincerity, like a true Apostle, and yet like a false Apostara useth it not. In another place, he hath these words: who hath as shamefully apostated from his vocation, and waged war against his mother the church, as ever did that graceless Imp revolt from his natural allegiance, and took Arms a 'gainst his father the King. He speaketh of Absalon, and myself. My answer standeth thus.  
First, that this Libeler and his brethren the English jesuits, are most notorious traitors, and consequently Apostates, I have proved it at large in my Anatomy of Popish tyranny. Which book whosoever shall read attentively, cannot but abhor and detest in his heart, all jesuits, and jesuited villainy. Secondly, that as their Angelical Doctor and Saint, Aquinas telleth them, 
Tho. Aquinas, 2.2. q. 12 Art. 1. corp.  Apostasy chanceth three ways: by breaking of God's precepts, by departing from Religion which he professed, or the order which he received: And by departure from the true Christian Faith: and this last only is simply, properly, and absolutely called Apostasy. 
I dare not boast of works, but I appeal to God's free mercy, for the merits of Christ jesus.  Whose doctrine in this behalf, I willingly admit; confessing myself to be an Apostata every day, by breaking Gods holy laws and Commandments, leaving the Papists to boast of their holy lives and condign merits.  
I likewise confess, that I have in a godly sort revolted from that Religion, which I once did embrace; yet not aploes wholly, but cata ti, that is, from the corruptions & superstition lately crept into the Romish Church. For so much thereof, 
Whatsoever the Romish Church hath consonant to the holy Scriptures, our English Church holdeth the same.  as is consonant to the holy Scriptures, I still profess, admit, and believe. I also freely grant, that I have departed from the Popish orders, which I received in the Romish church; as many worthy, learned, & famous men have done before me: but this I did only cata ti, not aploes▪ that is to say in respect of their superstitious toys & beggarly ceremonies, which are merely accidental and extrinsical, and no way intrinsical or essential to the thing itself. Where I must needs tell the Papists this one thing, which (I fear) they will not brook kindly, nor take it in good part. This it is. They tell us, that their sacrament of Priesthood (as they term it) imprinteth an indelible Character in the receiver; 
This is a memorable note  and yet do I avouch it constantly, that neither the Pope himself, nor any other Popish so supposed Priest, can be assured by an infallible sign, rule, or proof, that he is a Popish Priest. This I know, will at the first seem a wonder; but I shall God willing, make it so clear and evident, that every child may perceive the same; and every Papist sigh, sob, and mourn, when he remembreth it. Mark well gentle Reader, what I shall deliver in this behalf. The Popish general Council of Florence hath these words; 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 (Baptism, confirmation, eucharist, penance, extreme unction, order, and Matrimony) are finished and made perfect with three things, viz. with the things as with the matter, with the words as with the form, and with the person of the minister that giveth the sacraments, and hath intention to do 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 council, (which by Popish doctrine cannot err) I note this point of great importance, viz. that none can be a perfect Priest, but he that is made priest of that Bishop, who had intention to make him a Priest. Now Sir, no mortal man but the Bishop himself, can tell what intention he had; 
O miserable Popery.  and consequently, no Priest, not the Pope himself, can tell and affirm certainly of himself, that he is a Priest. Hereupon two most lamentable corollaries, must be inferred of necessity: Alas, alas, for pity. The first, 
The 1. coral.  that the Priest who saith Mass, must believe that none but a lawful Priest can do that function, and withal this must be added, that he neither doth, nor may believe, that himself is a priest. O most wretched, cursed, and miserable Popery.  
The second, that every Priest which saith Mass, 
The. 2. corol.  and every other Papist that heareth and is present at the Mass, is bound by the laws and doctrine of the Romish Church, to believe that y● which the Priest lifteth up over his head, (which they call the host, 
O misery of all miseries in the world. ) is God Almighty, and to adore the same with the honour and service due to God omnipotent. And if any refuse to do so, he must be burnt with fire & faggot for an Heretic. To which I must needs add for the upshot, that if the Priest which saith Mass, want intention to do that which the Romish church would have done, than the Host (as they term it,) is but a piece of plain bakers bread, even by plain Popish doctrine; and yet at all adventures, it must be adored for the everliving God.  
Thirdly, touching that Apostasy, which is simply, properly, & absolutely so called,) I thank God, I am far from it; as who believe constantly, christianly, & unfeignedly, whatsoever is contained in the old and new testament expressly, & also whatsoever can by necessary consequence be deduced out of the same. But I advise you to call to mind, what your own dear doctor a great learned man, Nicolaus de Lyra by name, affirmeth plainly & resolutely of your Popes. These are his express words; multi principes, & summipontifices, & alij inferiores, inuenti sunt à fide apostatasse Many princes, 
Lyr. in. cap. 16. Mat.  & pope's, & others of inferior calling, are found to have been Apostates, and to have swerved from their faith. Lo, your own Popes have been Apostates, even by the verdict of your best popish Doctors. Much larger proof of this and other like matters, 

The Papists dare not touch the main points of my books, neither lugges, nor for their guts.  
Oh, that I could anyway draw them to answer me directly.   you have in my books published against you & your fellows: But they are too hot for you; you dare not once touch them, lest they burn you. Only you dare snatch at a sentence here & there, which is but spoken obiter, & seemeth more easy to be dealt withal. And yet God wot, you do that so niggardly, and so sparingly▪ as every child may espy your cowardness in that kind of proceeding. Marry, in lying, railing, bragging, & impertinent by-matters, you are too too large & copious. I now hast toward that silly pretenced answer, which you have published against the downfall of Popery.   
Here endeth the first book.   

❧ The second Book, of the pretenced answer of the Libeler, against some oddé pieces, and broken periods of my Book, entitled, The downfall of Popery.  

CHAP. I. Of dissension among Papists.  
THE Libeler pretendeth to answer my book, entitled, The downfall of Popery, and yet he is often fiddling after his best manner, at other impertinent by-matters: But his fiddling is so untuneable, and his music so full of discord, as it would make a dog dance to hear him. 
The Libeler knoweth not what to say or do.  He is so afraid to deal with the Downfall (lest he chance to slip and crush his bones) that he roveth in this book and in that book, and never cometh near the mark: he is sometime in my book of Motives, and sometime in my book of Survey, as a poor Pilgrim that can find no Church, where he should make his abode to pray. First therefore, I purpose in God, to examine that little poor thing, (a poor thing indeed, & that will the Reader say when he heareth it) which he hath chosen as the chiefest matter for himself to deal withal, out of my book of Motives. I will deal sincerely; I will ever allege his express words, and every sentence, word, piece of sentence, and circumstance which he hath laid down in his own behalf. These are his express words: Many Papists (quoth he) as Aquinas, Richardus, etc. do hold that a simple Priest, 
Pag. 25.  by virtue of the Pope's dispensation, may lawfully and effectually minister their Sacrament of Confirmation. We willingly grant it, as being the most received and common opinion. 
Marry sir, you confute your own self: you leave it not for others so do.  What of all this? But this opinion, saith he, is stoutly impugned by other great Papists, to wit, Bonaventura, Alphonsus, Durandus, Scotus, Maior, etc. Be it so, what then? such dissension as this, is without any violation of faith at all. Mac ill●, Mark my Reply.  

The Reply.  
I answer; First, in my second book of Motives, and eight chapter, 
In my Motyves, chap. 8. art. 12.  I have handled two & thirty articles of dissensions amongst the Papists: all which I have proved by the testimonies of very learned and famous Popish writers: among the which 32. articles, this roving & ranging jesuitical Libeler, can find but this one for his purpose. In this very same book, being the first that ever I published in print against them, I have impugned & battered to the ground, ten special articles of popish faith & religion. First, I have showed the insufficiency, blasphemy, and absurdities of popish pardons.  
Secondly, that the Pope both may err, and hath erred de facto, not only as a private person in private opinion; but even as Pope and public person, and that in his judicial and definitive sentence.  
Thirdly, that general Counsels in these latter days, are nothing else but a mere mockery and sophistical subtlety, to deceive God's people withal.  
Fourthly, that the Pope's dispensations are wicked, licentious, and intolerable.  
Fiftly, that Kings are above Popes, that their power royal is independent, & that they are subject to none, but to God alone. Sixtly, that popish dissension is of matters most important, and incredible to such, as are not well acquainted with their books. I have set down 32. in number, of their dissensions. Seventhly, that the writings of the ancient fathers, are to be received with great reverence; yet so, as we acknowledge them to be men, to have their errors, and to bind us to their authorities no further, than they accord and agree to the holy scriptures. eightly, that all things necessary for our salvation, are contained in the holy scriptures, and that popish unwritten traditions are so uncertain, as the best learned Papists cannot agree therein. Ninthly, that after this life there is neither merit, nor demerit, nor satisfaction to be made; and that the books of the Maccabees cannot establish popish purgatory. Tenthly, that the specifical enumeration and confession of all our sins, is not only not commanded by the Scriptures, but flat repugnant to the same, & impossible to be accomplished by the power of man. All which points and articles I have proved, not only by scriptures, authorities and reasons, but even by the express testimonies of the Popes own dear Doctors, and best learned Papists. A demonstration so forcible against the Papists, as nothing can be more.  
This book was extant in print, about 12. years ago. The jesuits have been long fiddling & buzzing about some answer to this & my other books; yea, they have many years ago promised the world, that they would speedily frame an answer to the same: but while the grass grows (as the common saying is) the horse dies. Myself am now well stricken in years, & by the course of nature, shortly to go the way of all flesh. They are so nettled, so pricked and gored, and their religion so battered, with their own best learned Doctors, & most skilful Proctors, that gladly they would satisfy their jesuited Popelings, & wipe away that discredit which hangeth at their beards; for which end they use many cozening tricks, jugglings, & legierdemains, so to stay the outcries of the people, until I be dead, and then, by your favour, they will come upon me with good speed: for Canis mortuus non mordet. 
They dare not (because they cannot) answer me directly and fully.  But before that day (my life I gage in that behalf) they dare not for their guts, publish any direct and full answer to my books: I say, any direct and full answer; because to snatch here a piece, and there a piece, is no answer at all, but a mere toy for young children to play withal.  
Secondly, this silly dissension, which our Libeler (Robert Parsons, 
Parsons penned the libel, but with the instructions of the best learned Jesuits.  that honest man, if ye will) hath picked out of all the two and thirty in number, (as that with which he thought himself best able to grapple) doth utterly confound him, and strike him dead.  
I prove it first, because he granteth as much as I desire or affirm; for these are his words: (We willingly grant it; be it so: what then?) This forsooth; you grant the dissension among your best Doctors, which is all that I took upon me to prove. O sweet jesus! who seeth not these Jesuits so besotted and blinded with malice, that they cannot perceive their own dotage? They impugn that in one sentence, which they grant in another. Who will not persuade himself, 
They do instify my books unwittingly. Who cannot see it?  that my book of Motives (being the first I writ) is most sincerely and sound penned? No man can but do it: the reason is evident, because all that the malicious jesuit durst impugn, (who no question made choice of his best advantage) is (by his own confession) as true, as the truth itself: but (saith he) it is no dissension in matters of faith.  
Fie, fie, fie; Popery cannot stand, unless it be supported and underpropped with slanderous lies. He would have his Reader to believe, that I affirmed the dissension to be a matter of faith: which if I had done, as I did not, yet would it nothing serve his turn. This is one notorious lie, that I affirmed it to be a matter of faith.  
Where I must needs put him in mind of his cozening tricks, in suppressing the name of the Pope, with etc. which he did, 
Lo, Pope Adrian is against Pope Gregory, in a matter of great importance.  lest the Reader should be dismayed, when he should perceive the Popes own Doctors, yea, and Pope Adrian himself, (whose name he likewise suppresseth, as he did the name of Pope Gregory) to withstand the Pope, and to tell him flatly, that he was a man, and therefore both might err, and erred indeed egregiously.  
Lo, Pope Adrian with sundry learned Papists, taught this doctrine: That none but Bishops could be the true Ministers of Confirmation.  
Pope Gregory with other learned Papists, taught the contrary doctrine, and put the same in execution.  

josep. Aug. in 4. s. P. 1. Pag. 81. Bellarm. de matrimonio, col. 1259.  Pope Gregory, Alexander, Paludanus, and Bellarminus, hold it for a constant doctrine, that Confirmation ministered per Sacerdotem simplicem (by a single Priest, which is no Bishop) so he have the Pope's dispensation, is a true Sacrament of their popish church. But Pope Adrian, a very learned man indeed, and Durandus a famous school-doctor, hold Confirmation so ministered, to be no Sacrament at all.  
If this be not a dissension of importance, and touching popish faith, let the indifferent Reader judge: for the silly vulgar people must believe, 
Here is fast and loose, a sacrament and no sacrament, as pleaseth the Pope.  that their children being confirmed after the popish manner, have received a Sacrament; and yet saith Pope Adrian, and Bishop Durand, that it is no Sacrament at all.  
I therefore conclude, that the Libeler is a notorious liar; and that the doctrine contained in my Motives, is so sound, true, and sincere, as no jesuit, or jesuited Papist, can by any means gainsay any thing contained in the same.    

CHAP. II. Of the marriage of Priests.  
ABout three years ago, Robert Parsons, that scurrilous Libeler & traitorous jesuit (who will affirm or deny any thing, as his own dear brethren the secular Priests write of him) published a scandalous & railing libel, which he termed a Detection, etc. in which libel he findeth himself grieved, for the books which I have written against their Popes, & their late Romish Religion; for which respect he frameth himself this way, that way, and every way, to find out some fit matter against me, & so to be avenged of me. At the last, he hath stumbled on a silly so supposed contradiction, in my book of the Survey of Popery. This Detection was written & published in the year 1602. & my Survey in the year 1596. so that my Survey had then been in their hands 6. whole years: howbeit, after so many years, 
For the space of six years, they have espied but one only supposed contradiction in one book, and nothing in all the rest▪  they can find nothing at all in it, saving one only contradiction falsely so supposed: and yet the seeking out of it hath so troubled them, that they were enforced to huddle up and mingle together three several places far distant one from another: which supposed contradiction, if it were as they falsely imagine, would be too dear of one quatryne. If they could have picked out of the said Survey, or my Motives, or my Hunting of the Romish Fox (all which three were published long before their Detection) any one thing of moment, they would not for very shame have published in a printed book, 
They never deal with any matter of importance, but either with pieces of sentences, or else with by-matters, & impertinent stuff.  such a silly objection as this. Now in the year 1605. an other Libeler in his Forerunner (which runs as speedily as a Snail after the truth) hath ripped up the same quarrel again; so to be avenged upon the poor book, for the master's sake: which book they found so fortified with strong Bulwarks, & so environed with invincible Rampires, that neither the brazenfaced Detector, nor this shameless Libeler was able to pick out any fitter matter for them to work upon, than one only silly so supposed objection: I say (so supposed) because it is none indeed, as shall, God willing, be proved out of hand.  

Survey, pag. 193.  In one place of my Survey, I affirm the Bishops of Rome to have been very godly men, till S. Austin's time, and long after him. 
Pag. 228.  In another place for all that, I do charge Pope Siricius to have published wicked doctrine: 
P. 488.  and in the third place, I charge Pope Sozimus to have falsified the Council of Nice.  

It appeareth the Survey containeth most sound doctrine in it seeing nothing can be reproved therein, but one silly, and that falsely imagined contradiction.  This is all that our two Jesuits, the one after the other, can say against my Survey, after their many years studies how to pick a quarrel against the same. They are neither content, that I commend their good Bishops of old time, nor yet that I set before their eyes, the bad dealing of their Bishops of later days. A man would think, that they would rather have employed their wits, industry and learning, to have purged their Popes from most heinous sins imputed to them, viz. from the publishing of false doctrine, and from the falsifying of the famous general Council of Nice.  
These matters & these most execrable sins they do not once touch, 
These most detestable facts should have been defended: but, alas, they cannot answer my books.  but smoothly pass them over with deep silence: and yet (as the common saying is) Qui tacet, consentire videtur. The truth is (as every child may easily perceive) that the crimes objected and imputed to their Popes, cannot be defended, nor yet any other matter, point, or article of doctrine or manners, which I have published against the late Romish religion.  
Well, since it will be no otherwise, let us view what they say of the supposed contradiction. I replied in my Counterblast, 
See my Counterblast, chap. 4.  to the answer of E. O. or to Robert Parsons, where, by six several answers, I showed the supposed contradiction to be none at all. It shall now suffice, to allege one of them, which is the answer of their Cardinal Bellarmine, in another like subject; viz. that it is the manner of the scripture, so to speak of many, as of all. And therefore did I very modestly & honestly, commend the old Bishops of Rome for very godly men; because sundry of them were holy Martyrs (about the number of 30. after S. Peter) and divers others were good men, & taught the same doctrine which S. Peter had done afore them: yet our silly Libeler, beholding, as in a glass of crystal, not his own shame and confusion only, but of his brethren the jesuits, & of the whole rabble of Papists in like manner, to be concluded by the general judgement of the whole world, unless they did answer the books which I have published against them, and their superstitious, idolatrous, and plain Antichristian Romish religion, deemed it the best course for himself, 
In my Counterblast, chap. 4.  & for the safeguard of the life of their mouse-eaten and rotten Popery, to let pass untouched my Reply to Parsons his fellow jesuit, and to set abroach some new foolish and odd conceit, so to keep the people's heads occupied: for their only drift and shift is this, to seduce the people with cozening tricks of their counterfeit legierdemain, 
See the story in my Anatomy.  as they dealt with Sebastian, the late King of Portugal.  
Well, what saith he? Forsooth, that I have charged the jesuit E. O. or (if ye will have it so) Robert Parsons, to be a liar. This is my answer: First, that I see not how I can offend in calling him a liar, to whom the zealous Papists, the secular Priests, give this Epitheton, as being his proper and peculiar Badge, that he hath a brazen face, and will affirm or deny any thing.  
Secondly, that it is most true, which I said of him, viz. that he set down his own words 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, 
Survey pag. 228.  and taught the flat doctrine of the devil. These are the express words of E. O. in his Detection.  

Mat. 19 ●. 11.12 Heb. 13.4. 1. Tim. 4.3. 〈◊〉. Apo●●.  But these are my express words in my Survey: After that Christ had granted marriage for all men, appointing all such to use it for an wholesome medicine, as wanted the gift of continency: after that S. Paul had pronounced freely marriage to be lawful in all sorts of men: after that the Apostles had decreed, that neither Bishops, Priests, nor Deacons, should leave the company of their wives, under pretence of Religion: after that many holy Bishops, Priests, & Deacons, had lived laudably in the church, and had the help of holy wedlock above three hundred eighty and five years (all which I have already proved) than one Siricius advanced to the Popedom, in the year three hundred eighty five, seduced by Satan, published wicked doctrine, and prohibited marriage as an unlawful thing. So then, E. O. omitting my words (and prohibited marriage as an unlawful thing) and placing these words for them, (and taught the flat doctrine of the devil) declared himself to be a liar, and the child of the devil; let the Reader judge. No English jesuit, or jesuited Papist in Christendom (this is a big word) dare send me a full & direct answer to those 2. chapters of priests marriage, in my book of Survey, 
I fear, I must not live to see any full and direct answer. I forsake my part of heaven, if I do not greatly desire to see it.  I mean the 3. and 4. chapters of the third part, and make due trial of his answer when he hath done. I dare and redare all English Jesuits and jesuited Papists whosoever and wheresoever, to let me have their speedy answer, & the acceptance of this challenge, in such manner as is required in the former challenge. They have now 2. several times assaulted my book of Survey, & have fought the combat with one silly so supposed contradiction, set down in the 3. chapter of Priest's marriage; they therefore cannot for shame refuse the acceptance of this challenge.  
I do require but an answer to two only chapters of my said book of Survey, where the dealing of Pope Siricius is handled at large; and doubtless, if they dare not answer two chapters of one only book, (because they cannot perform the same) much less dare they answer the whole book of my Survey; 
They will answer 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 never do such an act, dum spiritus hos alit artus; what they dare do when I am dead, I know not. Let us now proceed to the Downfall of Popery, and view how the libeling jesuit doth underprop and stay the same from falling.   

CHAP. III. Of a terrible Monster without both head and foot.  
THE scurrilous Libeler, that noisome Caterpillar, having perused my whole book of the Downfall of Popery, hath picked out five things only of the least importance, with the which his courage served him to grapple: yet like a toothless dog that cannot bite, 
The jesuit is a toothless dog.  he doth but snatch here and there at my shoe-heeles, grinning and barking as a mad cur. One article that book hath of unwritten Popish traditions, containing about eight and twenty whole leaves, four propositions, and four conclusions, with sundry objections, solutions and much other matter of great importance. This notwithstanding, 
O poor Libeler, I pity thy case!  the silly Libeler (alas for pity) hath made choice, not of one sentence, but of one only piece of one sentence: to what end and purpose, let the Reader judge; for it passeth my skill to divine. Daws' sum, non Oedipus.  
These are his express words: Many Papists, quoth he, 
Pag. 49.  are so blinded and besotted with unsavoury traditions, & superstitious illusions, that they deem it a greater sin to eat flesh in Lent, then to commit adultery, murder, or perjury.  
This is all that the Libeler hath against my book, touching the 5. things whereof he made his choice. If it be demanded, to what end he brought this patch or piece of one only sentence? I answer, as before in the title of the chapter, that it is a monster without either head or foot, and so above my reach. Quae supra nos, nihil ad nos. My sentence, 
Page 130.  being a part of the proof of my fourth proposition, beginneth thus: Another controversy touching traditions, etc. 
A most notorious corruption, which showeth the Libeler to be the child of the Devil.  It containeth nine whole lines, whereof he omitted almost five, together with the word (yea;) which word did intimate unto him, that his words were respective, and had relation unto that which went before: yet he of purpose omitted it, because it would not serve his turn, but have marred his game. But doth he say nothing for himself? Truly he saith something, but it is scarce worth the rehearsal. The substance is this; That I have uttered a notable untruth, & brought nothing to support it, but mine own bare word. 
Mere by-matters, & impertinent toys.  Much railing stuff he hath of Precisians, of a Winter's morning lecture practised in the Family of love, and of one that was drowned, etc. which things being altogether impertinent, I let pass as foolish toys, and leave them to himself. For the proof of 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 be tried by men expert in that kind of faculty. For example sake, if the Libeler will deny the fire to be hot, or water to be cold, I can say no more, but appeal to experience.  
Thirdly, that the controversy may soon be decided, 
In the Anatomy of Popish tyranny, pag. 107. 43.37.2●.  if we call to mind, what the Seminary Popish Priests have written against the jesuits. They charge the jesuits to take pleasure in murdering Princes; to have murdered Henry the third, King of France; to have suborned York, Williams, Squire, and sundry others, to lay their violent hands upon Queen Elizabeth, late Queen of England of happy memory. Piercie the jesuit escaping from Wisbich, 
Vbi super pag. 25.  is charged to have taken fraudulently from Benefactors abroad, fifty seven pounds, seventeen shillings; and the year after to have stolen twenty seven pounds of the common money, by the consent of the other his fellow-Iesuites.  
another jesuit is charged to have taken at times, above five hundred pounds that was given to the imprisoned Priests then at Wisbich, 
Page 24.  & to have employed the same at his own pleasure. The Jesuits are charged to affect rule over the Secular Clergy, 
Page 21.  so to bring arms and conquest into the Church, contrary to all scriptures; and to that end, to manage matters of State more Machavisianly, than Machiavelli himself: yea, the learned Papists of France (in their Catechism translated into English by the seminary priests) affirm Henry Sammier of Luxenburge, 
Lib. 3. cap. 11. fol. 162  that notable jesuit, to have dealt as ordinarily with Dice, Cards, and women, as with his prefixed hours of prayer.  
Much other like stuff I might easily bring against our Jesuits, 
At the next Mart, they shall hear from me ex abundanti, if they bring any new wares.  but let this content them until the next Mart: and yet forsooth, our jesuits (who deal so familiarly with murders, theft, cards, dice, women, and cozenage) will in no wise without the Pope's dispensation, eat an egg or a piece of cheese in Lent: so scrupulous they are in the one, and so licentious and prodigal in the other.  
So Austin's testimony is sufficient in this behalf, whose words are these: 
August. Ep. 119. ad januar, in five.  Sed hoc nimis doleo, quia multa quae in divinis libris saluberrima praecepta sunt, minus curantur, & tam multis prasumptionibus sic plena sunt omnia, ut gravius corripiatur, qui per octavas suas terram nudo pede tetigerit, quam qui m●ntem vinolentia sepelierit.  
But this I greatly lament, that many things commanded most wholesomely in the holy scriptures, are not regarded; and all things so replenished with presumptions, that he is more severely reproved, who with his bare foot toucheth the ground within his Octaves, than he that lieth drunk in the street. So then, it is apparent to all such as have eyes to see, that many are more scrupulous to do against a superstitious observation, then to transgress Gods holy precepts. Well, if the Libeler durst to have but once touched the substance of any one article in the downfall of Popery, 
The Libeler durst not deal with any important matter.  I should have turned him upside down, and wholly out of his skin: which thing he so feared indeed, that he durst not deal but by snatches and patches, by slandering, lying, cozening, and juggling.   

CHAP. FOUR Of Cardinal Bellarmine's opinion and doctrine.  
IN the seventh Article, handled in the Downfall of Popery, the second proposition is contained in these express words:  
All persons, of what sex, state, or condition soever they be, may lawfully, and ought seriously to read the holy Scriptures; as out of which, even the simplest of all may gather so much as is necessary for their salvation. This I say, against that Popish, ridiculous, unchristian, & very pestilent abuse, where the Pope delivereth to the people, as it were by way of Apostolical tradition, the Scriptures, Sacraments, and church-service, in a strange tongue to them unknown: which to be flatly against the practice of the primitive Church, I have proved copiously in my book of Survey. Here therefore I will only show, that it is both lawful and necessary for all sorts of people, that desire to attain eternal life, to read diligently the holy Scriptures.  
This is the proposition with the reason of the same, being of 4. there handled, the second in number. Which proposition I have there proved at large, by the plain testimony of S. Chrysostome, Origen, S. Austen, S Hierome, Theodorite, and Cardinal Bellarmine. Now, 
The Libeler, dareth not for his gut● deal with the matter but by snatches only. Page 113.114.115.  the libeling jesuit not daring to deal with the proposition, & the strong bulwarks, with the which it is environed and fortified, snatcheth at the second allegation out of Bellarmine, omitting the former, which gave light and evidence to the latter. In the downfall of Popery, my words against Bellarmine are these: The jesuit Bellarmine (a wonderful thing to be heard, & almost incredible, saving that the truth must needs in time have the upper hand) confesseth so much unwares, as is able sufficiently to prove and conclude my intended scope & proposition. These are his express words: His notatis▪ etc. These observations being marked, I answer, that all those things were written by the Apostles, which are necessary for all men, & which the Apostles preached openly to all the vulgar people; but that all other things were not written.  
Thus writeth our skilful jesuit, who in the name of all Papists (being as it were their mouth) faith all that can be said, in defence of late Romish religion: out of whose words I note first, that all things necessary for all men, and all women, old men, young men, maids and babes, rich & poor, noble and ignoble, are set down & contained in the holy Scriptures. Secondly, that all things contained in the written word, are necessary for all people.  
Thirdly, that those things which are not contained in the written word, were never preached openly to all people, 
jesuitisme is the newest & the proudest sect of all.  but secretly to some few persons in secret corners; peradventure to our jesuits & jesuited Popelings, saving that their sect was not then hatched, as which is not yet 80. years old. Fourthly, that those things which are not contained in the Scriptures & written word, are not necessary for all people, but only for Jesuits and Papists, to bring them to perdition.  
Fiftly, that seeing on the one side, all things needful for all men, and all women, for young and old, rich and poor, noble and ignoble, are contained in the Scriptures; & seeing withal on the other side, that all things in the written word are necessary for all people, (mark well what I say, gentle Reader; for I build my work upon that foundation which the jesuit hath laid;) it followeth by necessary consequence, that all people ought seriously to read the holy scripture; as also, that they may safely contemn all unwritten traditions, as nothing needful or pertaining to them. But let us hear our Cardinall-Iesuite once again speak for himself, and for the honour of his holy father the Pope.  
These are his express words: At in novo, etc. But in the new Testament, because Christ hath fulfilled the figures and the prophecies; although many do not understand the sentences of the Scriptures, yet do they understand the mysteries of our Redemption, even the Country fellows, and the very women.  
Thus writeth our jesuit, affirming that even women, and the very Rustics of the Country, do understand the Scriptures, so far forth as pertaineth to the mysteries of their Redemption. And I pray you, why then doth the Pope debar them from the reading thereof? What more knowledge is needful, over and beside the mysteries of man's Redemption? 
1. Cor. 2. 2●  It is all the knowledge which S. Paul desired to have: who (as he saith of himself) esteemed not to know any thing among them, save jesus Christ, and him crucified.  
I therefore conclude, by our Jesuits own free grant, that it behoveth all men and women, children, and maids, diligently to read the holy Scriptures, seeing they may understand therein all the mysteries of their Redemption; viz. all knowledge necessary for their salvation. Which knowledge is so necessary, as nothing can be more.  

Deut. 11.18, 19, 20.  Ye (saith God by the mouth of his servant Moses) shall lay up these my words in your heart, and in your soul, & shall bind them for a sign upon your hand, that they may be a frontlet between your eyes: & ye shall teach them your children, speaking of them when thou sittest in thy house, 
Deut. 6.8, 9 Deut. 4.9.  & when thou walkest by the way, and when thou liest down, & when thou risest up, and thou shalt write them upon the posts of thy house, and upon thy gates. But our Papists object against us, that when the fathers exhort all men & women to read the scriptures, they speak then as Pulpit-men agreeably to their audience, and the people's default, 
Rhem. Test. 〈◊〉 Pref. sec. ●5.  but not as Readers in the school, making exact & general rules to be observed at all times and in all places. To which I answer; First, that the truth must be spoken, as well in the Pulpit, as in the school. Secondly, that the doctrine in the Pulpit is & aught to be as exact, absolute, and necessary, as the doctrine in school. The sole & only difference is, or aught to be this: viz that the Pulpit hath ever the prick of exhortation annexed, which the school wanteth. For the Preacher may not speak at random in the Pulpit, but even there must he have the girdle of truth about his loins. Thirdly, that holy David regarded no such popish distinction, 
Psa. 119.9.  when ask, whereby a young man shall cleanse his ways? He answereth thus; By study, meditation, and keeping of the law of God. Neither the godly men of Berhaea, when they daily searched the Scriptures, 
Act. 17.11  even to examine the doctrine of the Apostles by them. Our Papists object likewise, that S. Paul will have women to live 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 publicly before men, yet doth he neither forbid them to read the Scriptures, nor yet to teach privately, when due circumstances do occur: 
Tit. 2.3.  for the same Apostle elsewhere commandeth mothers, to teach godly things to their children. So Solomon, 
Prou. 31▪ 1.  the wisest child that ever was among the sons of Adam, one Christ ever excepted, confesseth plainly & humbly, what doctrine his mother Bathsheba taught him. So Priscilla, wife to Aquila the jew borne in Pontus, expounded the Scriptures to the jew Apollo borne at Alexandria, 
Act. 18.26.  a very eloquent man. So Timothy was thoroughly 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 evident and clear to every one, that neither mothers must forbear to teach, nor yet young babes forbear to learn the holy Scriptures.  
These be the things which I concluded out of Bellarmine, 
The Libeler is a corrupter and false accuser.  and therefore may I justly call the Libeler a silly divine, and a most false accuser: when he omitting the latter half of the words which I cited out of Bellarmine, telleth me, that I belly Bellarmine. But how doth he prove it? Truly, if the man were not either given up in reprobum sensum, or past all shame, he would never for shame deal so childishly, in matters of such importance.  
He belieth Bellarmine (saith our Libeler:) he saith not, that women and rustics do understand the Scriptures, so far forth as pertaineth to the mystery of their Redemption. Nay, he saith the contrary in the words by him alleged. Although many, quoth he, understand not the sentences of the Scriptures. In which number, I think Rustics & women must be contained. If then they understand not the sentences of the Scriptures, as Bellarmine affirmeth, how do they understand the Scriptures, so far forth, as pertaineth to the mysteries of their Redemption?  
Thus reasoneth our Libeler, or more truly said; thus prateth our insolent Sycophant, thus babbleth our false accuser: for, when he hath corrupted Bellarmine, nipping and cutting the sentence asunder, citing only the forepart, and omitting the latter, which would soon have discovered his falsehood; 
O shameless corrupter! where is thy honesty?  he forthwith triumpheth, as though he had the victory: But if a very child do but join the latter part of the sentence, which he omitted like a coozener & deceitful Sycophant, to the former; he shall behold as clearly as the Sun shining at noon tide, the victory to be on my side.  
Bellarmine's words are these, saith the Libeler; Although many understand not the sentences of the Scriptures: And then he crieth out, that Bellarmine saith, they do not understand the mysteries of their Redemption in the Scriptures. But here is plain legerdemain, & deep cozenage, even cozenage in grain: for Bellarmine's words are these: But in the new Testament, 
Mark for Christ's sake.  because Christ hath fulfilled the figures & prophecies, although many do not understand the sentences of the scriptures, yet do they understand the mysteries of our redemption, even the common country fellows and women. Thus writeth Bellarmine▪ whose words, because they give a deadly wound to Popery, our libeling jesuit, Bellarmine's brother in profession, not daring to reject 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 prophecies. 
Behold a very knave in grain.  Then he cutteth away the last part, which ministereth the true sense & meaning, that is to say, these words; Yet do they understand the mysteries of our Redemption, even the rustics and women. Who would not be ashamed, thus to mangle a sentence which is in controversy? If I were a Papist, this kind of dealing would cause me to renounce Popery.  
Although they understand not the sentences of the Scriptures, saith Bellarmine: 
Popery must needs be underpropped with cozenage.  and there the Libeler resteth himself, because he was wearied in hearing the truth; yet do they understand the mysteries of our redemption, even the country fellows & women. So then, 3. things must be observed; First, that there is one thing, which the vulgar people do understand, to wit, the mysteries of our redemption; and this is the point which I defend, & Bellarmine affirmeth it in very plain terms, & express words. Secondly, that there is an other thing, which the vulgar people do not understand; to wit, the sentences of the Scriptures.  
Thirdly, a third thing must be remembered, to wit, that Bellarmine doth not say at all, that the common people do not understand the Scriptures, but the sentences of the Scriptures; which doubtless was not done of him, but for some end and purpose: for he might sooner have said, They understand not the Scriptures, than the sentences of the Scriptures.  
Two things therefore are most evident in Bellarmine: first, that the Scriptures are so obscure in many places thereof, that the common people do not understand the sentences therein contained. Secondly, that sundry places of the Scriptures are so plain and manifest, that the very country fellows and women do understand the same, and the things therein contained are called of Bellarmine, the mysteries of our Redemption.  
The former observation, the Libeler doth willingly admit; 
Tom. 1. col. 129.  and the latter, I shall prove out of Bellarmine's own words abundantly: for first, Bellarmine answering to the ninth argument, touching the difference between the old & new Testament, affirmeth plainly the difference to be this: viz. that in the old Testament, the people did neither understand the sentences of the Scriptures, nor yet the mysteries of Christ. But in the new Testament, it is far otherwise: where though the people understand not the sentences of the Scriptures (generally) yet do they understand the mysteries of man's Redemption. Secondly, the same Bellarmine expoundeth his own meaning in his answer to the sixth argument, where he hath these express words: Quaedam reperiuntur obscurissima, 
Tom. 1. col. 128.  quae nunquam in tota scriptura explicantur, ut magnapars Apocalypsis, principium & finis Ezechielis, etc. Some things are found most obscure, which are never explicated in the whole Scriptures, as a great part of the Revelation, the beginning and the end of Ezechiel, etc. Now, 
Mark this point well: for it is all that I desire.  when Bellarmine affirmeth but some special things only to be obscure, every child can easily discern, that he granteth many things to be plain & manifest. And Bellarmine saith nothing, but that which S. Augustine said long before Bellarmine was borne, in far more plain & manifest terms. These are his express words: In his, 
Aug. de doctr. Christ. lib. 2. cap. 9  n●qua apart in scriptura posita sunt, inveniuntur illa omnia, quae continent fidem moresque vivendi: for in those things, which are plainly set down in the holy Scripture, are found all things concerning faith and manners: which thing I have proved so largely & substantially in the Downfall of Popery, not only 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 Jesuits and jesuited Papists in Europe, dare not once oppugn the same, by publishing any direct answer thereunto: so as every article, conclusion, and proposition therein contained, 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 granteth freely and willingly, that many sentences of the Scriptures are most plain and easy. These among many others, are his own words; Quid. n. facilius, quam, diliges proximum tuum? 
Tom. 1. col. 126. d.  for what is more easy, then, thou shalt love thy neighbour? Yea, a thousand histories, as S. Chrisost. saith, are contained in the Scriptures, which the meanest & simplest cannot but understand. Which thing our jesuit Bellarmine did truly observe, 
Vbisuper, col. 128, d.  when he affirmeth the same S. Chrisostome, where he saith the Scriptures are easy to be understood, to speak only of the history & such like things. So then, our sottish & doltish jesuit may go sighing and sobbing to his brethren, and tell them in sad earnest, that it is better for him to sit still, then to rise up & fall, as he hath already done.   

CHAP. V. Of the condign merit of works.  
THE Libeler hath so long pleased himself in his cozening tricks, and in his bewitching of the simple & ignorant Papists; that he boasteth thereof, and presumeth to prevail unto the end: but by the power of God, I shall prove him such a noddy before I leave him, that all the world will deem him worthy to wear in his forehead a coxcomb for his foolishness, and on his back, a fox-tayle for his badge. Disputing, 
Pag. 43. In lib. 2. sent. p. 150. The Libeler falsifieth my w●rdes.  saith our shameless Libeler, against the condign merits of works, he citeth this sentence of a Catholic writer, josephus Angles: Eodem etiam modo, etc. as other holy Doctors also, considering after the same manner, the natural value only of good works, and perceiving that it is exceeding far distant from the value and just estimation of eternal life, said wisely, That our works are not meritorious nor worthy of eternal life: yet for the covenant and promise made unto us, the good works of man with the help of grace, are worthy of eternal life, and equal with it: which for all that, that promise of God which is frequent in Scripture, set aside, were altogether unworthy of so great a reward. Thus doth the shameless Libeler recite my words; and that done, he proceedeth in this manner, in these words: Although nothing be contained hurtful to Catholic doctrine, yet Bell by his Alchymisticall art of changing truth into falsehood, can gather out matter sufficiently against us. Now mark the answer, and both his knavery and folly will appear.  

The Answer.  
I answer; first, that Robert Parsons that traitorous jesuit (whom I challenge to be the penner of the shameless Libel) is a most notorious liar, 
Parson's is a most notorious liar, and corrupter of the Doctors▪  and malicious corrupter of my Authors. I prove it, because in the very beginning of that only Doctor's words, (of whom Parson's made choice before all the rest,) he hath changed the first word, which he perceived to strike him dead, & to give the Pope a mortal wound: for where the Popish Friar and Bishop josephus Angles, hath these words, (All other holy Doctors;) the Libeler hath these words, (As other holy Doctors,) placing the word (as) for the word (all.) What a treachery is this? Parson's committeth the murder, and chargeth an other man with the fact.  

He calleth another man thief, and is the thief himself.  He telleth me of changing truth into falsehood, which he neither is, nor ever shall be able to prove; and yet doth himself change so much truth into falsehood, & use so many cozening tricks, as I am very weary in relating a small part thereof. All other holy Doctors, saith josephus Angles; As other holy Doctors, 
joh. 8.44.  saith Parsons. Diabolus mendax est, & pater eius. Parsons our shameless liar & impudent Libeler, not able to endure the sound of their holy Friar and reverend Bishop, when he affirmeth all holy Doctors to be against their holy Pope, 
Behold a most shameless, & most malicious corruption.  & his late Romish religion, deemed it his best course, to change the word (all) into the word (as;) that so the Reader might be bewitched with his legerdemain, and not able to behold the truth. But josephus Angles telleth us plainly, that all other holy Doctors teach the very same doctrine.  
Mark well (gentle Reader) for Christ's sake, & for the saving of thine own soul: for (my life & my soul I dare gage in this quarrel) the jesuit is at his non plus, condemned in his own conscience, and never able to defend the cause, which he hath taken in hand.  
The Papists are so impudent, that they affirm their late Romish religion to be the old Religion, and Catholic doctrine. And with this most shameless and impudent asseveration, they have a long time seduced and bewitched a great part of the Christian world.  
But this very question of condign merits of works, (which the Libeler snatched at, but durst not for his lugges answer directly to it) will make their cozening tricks & their legerdemain so manifest, and so unfold their juggling, and so lay open the nakedness of late Popery; that all the world may perceive the doctrine which I deliver, (which is also the doctrine of the Church of England) to be not the new Religion (as many silly souls do think; 
This is proved in my book of Survey at large. ) but the old Roman Religion, from which the late Bishops of Rome by little & little have swerved, and the true ancient Catholic faith. The doctrine (which the Church of England maintaineth, and myself defends) is not a new Religion (as the Papists falsely bear the world in hand;) but the old, ancient, Christian, Catholic, Roman Religion; reform, refined, and purged from superstitions, errors, and heresies, which by piece-meal have crept into the Church. Would God the Papists durst once answer my books directly, 
They dare not answer directly.  that so the combat for the trial of this controversy might be fought valiantly. But they are cowards, they dare not do it. Secondly, that when the Libeler saith, Nothing brought is hurtful to Catholic doctrine, (by which words he ever understandeth late Romish Religion; 
The Libeler dares not deal with the whole sentence, but snatcheth at a piece. ) he showeth himself to be an impudent liar, with a shameless brazen face. For josephus Angles doth not only tell the Pope, (and in him all his popish vassals) that the best works of all, considered in their own nature and natural value, are unworthy of eternal life: but also (mark well my words) that the best works of all, even with the help of God's grace, and the assistance of the holy Ghost, are altogether unworthy of eternal life, if God's promise & free acceptation be set apart. Where I wish the reader to mark seriously these words, prorsus indigna, altogether unworthy, which are not mine, but the Friars, and are most emphatical against the late Romish Religion. I proved this point of doctrine, both by the Scriptures, fathers, 
The Libeler and all his fellows, are cowards.  & best approved Popish writers; yea, even by the verdict of Cardinal Bellarmine himself. But the Libeler durst not adventure to encounter me, and to grapple with my doctrine. I will now add some few sentences out of Bellarmine, which afore I did not once touch. The first sentence: At ut bono operi debeatur merces ex iustitio, 
Bellarm. Tom. 3. col. 1285.  conventio vel promissio necessaria est. non. n. tenetur unus alterius obsequium acceptare, nisi conventio interuenerit. Deus autem non promisit mercedem vita aeternae, nisi per Christi gratiam regeneratis et adoptatis. But that reward be due of justice to good works, a covenant or promise is necessary: for one is not bound to accept the service of another, unless there be a covenant: But God promised not the reward of eternal life, save only to the regenerate through the grace of Christ. The second sentence; Respondeo, absolute non posse hominem a Deo aliquid exigere cum omnia sint ipsius; 
Bellarm. Tom. 3. col. 1298.  tamen posita eius voluntate & pacto, quo non vult e●●gere a nobis opera nostra gratis, sed mercedem reddere juxta proportionem operum, vere possumus ab eo mercedem exigere; quomodo servus non potest absolute a Domino suo ullum praemium postulare, cum omnia quae servus acquirit, Domino suo acquirat: tamen si Domino place at donare illi opera sua, & pro ijsdem tanquam sibi non debitis mercedem promittere, iure mercedem pro suis operibus postulabit. I answer, that man cannot absolutely require any thing of God, seeing all things are his; yet seeing his pleasure and covenant is such, that he will not require our works of us for nothing, but will reward us in proportion of our works, we may truly require reward of him; like as a servant cannot absolutely require any reward of his master, seeing all things which he gaineth are his masters: yet if it be his master's pleasure to give him his labours, and for the same as not due unto him, to promise reward, he may justly require wages for his works. The third sentence; Sed facilis est responsio. Nam dicitur Deus reddere debita nulli debens, 
Bellarm. Tom. 3. col. 1303.  quia nihil ulli debet absolute, sed solum ex promissione et dono suo. Pari ratione dicimus Deo, Red, quia promisisti; non dicimus, Red, quia accepisti; quoniam fundamentum primum debiti divini, non in opere nostro, sed in eius promissione consistit. But the answer is easy: for God is said to pay debts, 
Who seeth not the truth of the question?  being dettor to none; because he oweth nothing to any absolutely, but only in respect of his free gift & promise. In like manner we say to God, Give, because thou hast promised; we say not, Give, because thou hast received: for the chief foundation of God's debt, doth not consist in our work, but in his promise. The fourth sentence; Primum igitur, opera justorum, remoto pacto vel promissione, 
Bellarm. Tom. 3. col. 1300. Super cap. 14. in 2. ratione.  non esse meritoria vitae aeternae ex condigno sive ex justitia, ita ut non possit deus sine iniustitia talem negare merceden, satis probatum est. scriptura, siquidem et patres, ubicumque dicunt deum fidelem esse et justum in reddendo praemio, semper aut fere semper mention● faciunt promissionis. First therefore, it is proved sufficiently, that the works of the just, God's covenant & promise set apart, are not meritorious of eternal life condignly and justly, so as God cannot deny such reward without injustice: for the scripture and the fathers, whensoever they say, God is faithful & just in rendering reward; do ever, or almost ever, make mention of his promise.  
Out of these assertions of our jesuitical Cardinal Bellarmine, 
Popery is stricken dead.  I observe these golden lessons against the Pope, to whom the book was dedicated, against Popery itself, and against all popish and jesuited vassals. First, that God's promise is so necessary to attain reward, that without it no reward can justly be required. Secondly, that no reward is due to any, but only to the regenerate. Thirdly, that the reward is not promised for any merit in man's work, but for Christ's sake and merit. Fourthly, that man can require nothing of God absolutely, but only for his covenant & promise sake. Fiftly, that God is no man's dettor absolutely, but only by reason of his free gift & promise made to man. Sixtly, that the chief foundation of God's debt, consists in God's free promise, but not in the work of man. Seventhly, that the works of the best livers do not merit eternal life justly & condignly, but by reason of God's covenant & promise. Eightly, (and this observation striketh dead, 
The Papists are stricken dead, by the verdict of their dearest jesuit.  and bringeth the Pope to his funeral,) that both the Scripture & the fathers, do either ever, or almost ever make mention of God's promise, whensoever they tell us, that God is faithful & just in rewarding men for their works; and that they so do, for this end and purpose; that man may know there is no reward due unto his works, for any merit, condignity, or worthiness inherent in his best work; but only & solely for that promise, which God of his free mercy made unto him in Christ jesus.  
All this is most plainly and fully contained in the 4. sentence out of our Romish Cardinal Bellarmine. 
Bury the Pope, inter him, sing Placebo for his soul: for he is dead undoubtedly. Page 45. Lo, he hopeth to prevail, by corruption and deceitful dealing.  Read it, gentle Reader, again and again; peruse it, volue it, revolve it, think upon it when thou risest, & when thou goest to bed, & never forget it till thy lives end. Now, let us proceed and see, how gallantly the Libeler answereth me. These are his words; The fathers (saith Bell) out of the testimony of josephus confess, that good works, according to their natural value, be not meritorious of eternal life. What is that against us? do not all catholics grant as much, when they acknowledge that they receive all their efficacy of working from God's grace? which doctrine of ours he may learn out of the Council of Trent, where it is handled at large. Now mark my Reply.   

The Reply.  
I answer, 
The Libeler is more shameless than the devil of hell.  and I wish the Reader to mark well my words, and to judge of them indifferently, all partiality set apart: which doubtless, if it be performed, the Reader who is a good Christian, will thereby be confirmed in his faith; and he that is a Papist, will detest and renounce Popery world without end. Amen.  
First therefore, the impudent & shameless brazenfaced Libeler, 
A most impudent cozening trick Mark 〈◊〉 well.  (I cannot name him so ill as he deserves) corrupteth my words, cutteth the testimony of josephus Angles asunder, and putteth down to the Readers eyes but one only snatch, patch, and piece thereof, not daring for his lugges and guts, to put the period wholly together, and to frame a full and direct answer to the same.  
Secondly, so soon as he hath corrupted the testimony, and snatched only at the third part, which is of least force, 
O impudent Parsons! O shameless jesuit! O Fairy brat!  leaving 2. parts behind him; which contain the main point, & the very life of the controversy, he exclaimeth in these words; What is this against us? Truly, sir Libeler, it is nothing against you, as your lying lips avouch it for a truth: howbeit, when the testimony of josephus Angles, is truly, wholly, fully, & sound related, 
If ever it be truly answered, let me lose my life for the same  as it came from his pen, & was by me fitly and rightly applied, it will make so much against you, against your Pope, against your Council of Trent, and against all other Papists, as they are never able to answer it while the world endures. These are the express words of josephus Angles, which I did truly relate; but our shameless Libeler guilefully, deceitfully and maliciously omitted them; because forsooth, he knew right well▪ that the rehearsal of them would mar his market, & strike him dead; Ex lege tamen, sive conventione, siue promissione facta nobiscum, opera bona hominis cum adiutorio gratiae dei fiunt aeternae vitae digna, & illi aequalia; quae, seclusa illa dei promissione, quae passim in sacris literis reperitur, fu●ssent taz to praemio prorsus indigna. Yet for the covenant and promise made unto us, or with us, the good works of man with the help of God's grace, are worthy of eternal life, and equal with it; which for all that, 
These words which he omitted, will be his death  that promise of God which is every where found in the holy Scriptures set apart, were altogether unworthy of so great reward.  
These are the express words of josephus Angles, that learned Friar, & Popish Bishop. Now the question is, whether these words, which the Libeler deceitfully omitted, do make against him or not. 
Mark well, for Christ's sake, and yield thy censure with out partiality.  If they make for him against me, I am content to be the liar, & to be overthrown in my pleading: but if they make against him, (as undoubtedly they do) then must he be the liar, lose the victory, & be quite overthrown in his own cause: yea, then must his friends sing a black Dirige for his soul, and all Popish vassals a doleful Placebo for the Pope's funeral.  
The trial standeth thus; two things are evidently set down in this part of the period, and testimony of Friar Angles; first, that the good works of man joined with the help of God's grace, are by reason of God's covenant and promise made with man, worthy of eternal life.  
Secondly, that the self same good works of man, even as they proceed from the help and grace of God, are altogether unworthy of eternal life, if God's covenant and promise be set apart. What can be more plainly spoken? Nothing in the world. But to understand the friars testimony and doctrine exactly and to the bottom; four things which are contained therein, must be severally, and apart considered.  
First, the natural value of man's works.  
Secondly, good works proceeding of grace, together with the only promise and covenant of God.  
Thirdly, good works proceeding of GOD'S grace, but severed and set apart from the promise and covenant made to man. Fourthly, these words, (prorsus indigna, altogether unworthy) these 4. observations, every child may find in the testimony of Friar josephus, if he ponder the text seriously, 
In the Down fall of Popery, article 5.  with this my explication: especially, if he peruse the whole article, as it is set down at large in my former book. Now, the Libeler made choice only of the first (such cozening tricks he useth) to wit, of the natural value of man's works (omitting all the other three, lest if he once touched them, they should burn him to death.) & that done, he boasteth ante victoriam, as if he were a conqueror, 
O deceitful wretch! O cozening villain! O child of the devil!  when his own conscience condemneth him, & telleth him, that he is a dastardly coward, and must be taken prisoner for his deceitful dealing. Man's works thus taken, that is, in their natural value, are not worthy of eternal life. Herein I agree to the Libeler: but I must needs tell him withal, that he is a pestilent Sycophant, & a most cozening villain, (who seemeth to have entered league with the devil of hell, 
O most damnable cozenage.  and to have made shipwreck of his soul,) in that he resteth in an unperfit part of the period, omitting the very pith & substance thereof, so to seduce & deceive his Readers. 
Mark these points sound.  The second observation telleth us, that good works joined with the grace of God, are worthy indeed of eternal life; yet not absolutely, but respectively; that is to say, in regard of God's covenant and promise made to man. This is a point & observation, of the greatest importance that may be. 
Seclusa illa Dei promissione.  The third observation teacheth us, that good works which proceed of God's grace, if they wanted and were destitute of the promise of God, could no way be worthy of eternal life. The fourth & last observation telleth us, that good works joined with grace, but destitute of God's promise, are prorsus indigna, not only unworthy, but wholly and altogether unworthy of eternal life. Now I refer it to the Reader, to give his indifferent censure, whether I be the liar, or the impudent Libeler. And here once again, 
This is a more liberal challenge. The fifth article in the Down fall of Popery. A direct & full answer to every part of the article as it is set down in my book: but not by pieces & snatches, omitting the chief proofs as the Libeler hath done A new challenge, which I desire with all my heart to be performed, as knoweth our merciful God.  I do enlarge my former challenge, promising under my hand, that if this Libeler will with convenient speed, or any other English jesuit, or jesuited Papist whosoever he be, publish in print a direct & full answer to my first article, which is of the condign merit of works, and putting down his name at large, with his usual addition, shall accept the challenge, & promise upon a safe conduct to defend the same publicly and viva voce, to fall down prostrate upon my knees before the most mighty, learned, wise, virtuous, and religious Prince, james, King of great Britain, France & Ireland, and my most gracious Sovereign, so soon as I shall receive a copy thereof, then and there with heart and voice most humbly to request his most excellent Majesty, that a safe conduct may be published, for the due trial of the supposed condign merit of works, in manner already specified. I require in this challenge, but a direct & full answer to one only article. If no English Papist be of courage, neither to answer directly & fully all my books, nor any one of them, nor one only poor article, being but a small part thereof; what shall I say? or what can I say? nay, what can the Papists themselves say? or what can all the world say? but fie upon them, & upon their late upstart Romish Religion.    

CHAP. VI Of the involuntary motions of Concupiscence.  
SO shameless and impudent is the Libeler in all his dealing, that I do not think it strange, to receive a huge farthel of lies from his pen. But now he so far surpasseth impudence itself, 
Quodl. 8. art. 5. Quodl. 4. art. 5.  that he seemeth not to be a mere man, but some Fairy's Brat, begotten of some Incubus or ayerish spirit, upon the body of a base woman; a monster of mankind, fitter for hell then middle earth: For so his own fellows have published to the world of him.  
The Libeler, after his wont manner, hath singled out by way of snatching, from the words upon which they did depend, & from whence they received their true sense and meaning, ten lines out of ten leaves: which he hath no sooner done, but he glorieth in this manner; 
Page. 50.  S, Austen (quoth he) proveth at large in sundry places of his works, that involuntary motions of concupiscence are sin indeed, and truly so called. In his first book 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 original sin, when as yet they use not free arbitrament of will, is not absurdly called voluntary; because being contracted of the evil will of the first man, it is become in sort hereditary.  
It is not therefore false which I said; Sin is an evil so voluntary, that it is no way sin, if it be not voluntary.  
Whether Bell fathereth not a notable untruth upon S. Austen, when he citeth these words of his, to prove that involuntary motions of concupiscence be sin indeed, and truly so called, I report me to the words by me alleged; 
Your brains are clean out of tune indeed, as will appear out of hand.  for no such thing is in them to be found. Nay, either my brains are not in good tune, or else Saint Austen proveth the clean contrary.  
It is a constant doctrine with that holy father, that sin is voluntary, otherwise no sin. And for as much as some doubt might be made of original sin, because it seemeth wholly involuntary, he affirmeth also that sin to be voluntary, and so concludeth generally all sin to be so. Marry, a man of the Ministers learning, 
Lo, it netleth the Papists, to be overthrown with their own Doctors.  may quickly overthrow us with our own Doctors, if by that rare skill which he hath in lying, when they say one thing, he can without all blushing, maintain them to say the contrary.  
Thus gallantly prateth our shameless Libeler. Now hear my Reply.  

The Reply.  
My Reply or confutation standeth thus. First, that the shameless jesuit durst not deal with my whole article, but only with one silly patch or piece thereof, which he hath guilefully and corruptly singled out. 
The Libeler never taketh the whole sentence.  O strange and most dastardly cowardness! Fie upon your shameless dealing. What a Religion and faith do you Papists hold, who dare not for your lives answer directly to any one book, chapter, article, or period which I have many years sithence published, 
O dastardly cowards!  against the chief parts of your late upstart Romish Religion? You seek out odd corners, you fly to by-matters, you dare not, for your lives, encounter me in the openfield.  
Secondly, that I have indeed overthrown them with their own Doctors; yea, even with their chiefest Doctors, and that all the world doth now perceive the same. For which respect they have now at the last deemed it better, to snatch here a piece and there a piece out of my books, and so to face out the matter with cozenage, slandering, railing, lying, and most notorious corruption, rather than to be wholly silent, as they have been in former years.  
Thirdly, that seeing Robert Parsons, the traitorous jesuit (whom I challenge to have penned the Libel) is even by the judgement of the popish secular priests, an arrant Traitor, a Priest's bastard, a monster of mankind, 
All this is proved in my anatomy of Popish tyranny.  a gybsey, a man so impudent, that he will affirm or deny any thing, a notorious liar, an incestuous person, an heretic of the Family of Love, a drunken sponge, a Fairy's Brat, the slave of the devil; yea, the wickedest man upon earth, no man of judgement and good conscience, will give credit to his bare words, when he bringeth no proof for the same.  
Fourthly, that in the fourth article, handled in the Downfall of Popery at large, I have proved very sound by the Scriptures, fathers, and best approved Popish writers, as also by many plain testimonies out of S. Austin's books, that concupiscence remaining after Baptism in the regenerate, is both called sin, and is properly sin indeed; that the first motions of concupiscence, which are connatural to the corrupt man, & can no way be avoided, are flatly forbidden by this commandment, (Thou shalt not covet;) that though the said rebellious motions be voluntary in the work, yet are they voluntary in the original; that Cardinal Bellarmine not able truly to answer S. Austin's words, 
Cardinal Bellarmine corrupteth S. Austen.  hath in his explication added very deceitfully, this word (quodammodo, after a sort;) which word for all that, can neither be found in S. Austen, neither is it agreeable to his meaning. But such beggarly shifts & silly evasions, are the props and stays of late Romish Religion. This done, I have confuted the exposition of the Rhemists, 
Rhem. Tost. in Rom. 7.  who bear the world in hand, that S. Paul speaketh not of the habitual concupiscence, or sensual desire & inclination to evil, when he forbiddeth to lust. For, if only the consent of our reason & mind to obey and to follow the lusts thereof, were sin indeed; then should S. Austin's exposition be very childish & too too absurd, who telleth us plainly in express terms; 
Aug. de nupt. & concupisc. lib. ● cap. 29.  that S. Paul could not fulfil that precept, although he did not yield his consent unto it, neither did obey or follow the desires thereof. Where I told the Reader, that it will not serve or help the Papists to object that, which is ever in their mouths, viz. that it is involuntary, & can no way be avoided, and therefore no sin at all.  
Many strong reasons I alleged for the proof hereof, in the downfall of Popery: amongst which the Libeler found one only, with which his courage served him to grapple. But alas, all that he hath gained, is nothing else in very deed, but to prove himself a malicious fool, and the master. Noddy of all Popish noddies in the world. For the very next words in Saint Austen, set down in the Downfall, (which the shameless Libeler maliciously and guilefully omitted▪) condemn him for a notorious coozener; as which do prove Saint Austen flatly on my side, and wholly against himself.  
Thus writeth Saint Austen; Quod si quisquam, etc. But if any man say, 
See the Downfall.  that concupiscence is nothing else, than a will that is vicious and serving sin, there is no resistance to be made; neither must controversy be in words, when the thing is clear and evident. For so we prove every sin to be voluntary, either in the act, or in the original.  
These are the express words of Saint Austen, with which our Libeler durst not deal; although in my book they be immediately annexed to the former: 
They know right well, that they are not able to answer me truly.  For the Libeler Robert Parsons, and all his cursed jesuited English brood, do know right well, that they are not able, (while the world endures,) to answer tru●ly and directly any one of my books, or any one Chapter, or any one Article of the same.  
Alas, alas, the case is too manifest. For the Libeler confesseth, that hitherto they have not answered me. And he addeth a toy for young children to play withal, viz. that an answer was framed five years ago, 
Page 15.  but hitherto suppressed upon just occasion; because (forsooth) it was not to the purpose, or (if ye will) none at all.  
What a thing is this? the like was never heard, known, or seen. All the Jesuits have laid their heads together to answer my books. About which answer, (as due circumstances will convince,) they have spent six whole years, plus minus; in which space of time, (as our Forerunner telleth us,) they have (though long first) answered my books. But what followeth? Marry sir, that the answer hath hitherto been suppressed, even for the space of five years, and no less.  
Is this possible? It is most true; read his book, page 15. and you shall find it to be so. 
Page 15.  But what pretence hath he in this behalf? viz. To suppress the answer so many years. Forsooth he saith, upon just occasion. But what just occasion that is, neither can I tell, neither I think himself.  
Well, gentle Reader, wilt thou know the truth? 
The Papists are stricken dead.  They have no answer to my books, and therefore do they publish none. And if they will needs stand upon this point, that they have an answer in store, but still suppress it for unknown causes, I must be so bold with their gravities, as to tell them in sad earnest, that their answer is such a silly one, as they are ashamed to have it known or seen; and therefore do they hide it in a poor pipkin, lest wisemen should deride their folly therein. For upon my credit (and my life I gage for the trial thereof; 
O most dastardly cowards! O most shameless Jesuits! why durst you not publish your answer in five years space? ) I have confuted Popery, even by the testimony of the best approved Popish writers. When we affirm with S. Austen & S. Paul, that the unvoluntary motions of concupiscence in the regenerate, are truly and properly sin indeed; the Papists answer us with S. Austen, that every sin is voluntary, and consequently, that the said motions being unvoluntary, are no sin at all. To this objection, I replied out of S. Austen in many places of his works; that albeit such motions were unvoluntary in the act, yet were the same voluntary in the original. To which I added, that the Papists may as well deny concupiscence to be sin in unbaptized infants, as in them that are baptised, upon this their falsely supposed ground: for it is as involuntary in the one, as it is in the other; neither can it be any more avoided in the one, then in the other. Now let the Reader judge, what cozening tricks the shameless Libeler useth.    

CHAP. VII. Of Pope Martin's dispensation.  
THE Libeler is here in great jollity, and triumpheth before the victory. howbeit, I have reserved this Dispensation for the last end, which he placed in the beginning. My reason is this; because I hope in God to give him such a downfall thereby, as all the Papists in England and elsewhere, shall not be able to lift him up again. Marry, if the Pope's holiness will dispense with him therein, 
It is sacrilege to dispute of the Pope's power  (of whose power it is sacrilege to dispute,) to that can I say nothing. In the Downfall of Popery, I have proved most evidently, even by the testimony of most famous Popish Doctors, that the Pope hath often by his most execrable dispensations, taken upon him to dissolve that matrimony, which is most firm and stable by Christ's holy institution.  
One only example the Libeler espied, with the which his courage served him to deal, 
The Papists may sing Dirge for the soul 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 be enough for him, if not too much. It will make his heart pant, his neck crack, his belly ache, and his bowels to gush out; when he shall read or hear my Reply, which I have directly and sound framed to the same. The controversy standeth thus. I affirmed out of Antoninus, that Pope Martin gave one licence to marry his own natural sister. The Libeler answereth, that I have belied their Archbishop, and that their Pope gave no such dispensation. Now, that the controversy may be examined ad amussim, I purpose in God to proceed in this manner. First, I will purge myself, and retort the lie upon the Libelers head; as upon the author & the person, that best deserveth the same. 
An in esragable demonstration.  And this I will perform (God willing,) by the testimony of most famous, and best approved Popish writers. This being truly & sound effected; all wise men (I ween) will deem the Libeler worthy for his just reward, to keep continually a whetstone about his neck, a coxcomb in his forehead, 
Robert Parson's attire.  a Fox tail in his right hand, and a fools babble in his left; to this end forsooth, that being so comely attired in regard of his great wisdom, 
A fit Counsellor for our holy father the Pope.  he may henceforth be a fit Counsellor for the Pope. Howbeit, if he shall use no better dexterity in counseling, than he hath practised in defending the Pope; it may be feared, that his final reward will be a rope.  
Secondly, I will answer directly and fully to every thing and things, reasons, causes, circumstances, and imaginations, which the Libeler with the joint advice of his friends, possibly could devise in his own defence, and for the honour of their Pope and Popery. The first Popish Doctor is Silvester Prieras, a religious Friar, an absolute divine, so termed by the Papists, & sometime master of his Holiness sacred Palace. He must therefore be of good credit amongst the Papists; and the victory is mine own, if he stand on my side. These are his express words; Reperitur tamen Martinus quintus, 
silvest in verb. Papa. page 279.  (ut archiep, refert) dispensasse cum eo qui cum sua germana contraxerat & consummaverat; 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 Archbishop reporteth) dispensed with him, who had contracted and consummated matrimony with his own natural sister; 
Lo, this learned Papist jumpeth with me.  having first consulted with his skilful divines & Canonists▪ so to avoid scandal, which otherwise was likely to ensue thereupon, although some said, he could not do it.  
The second Popish Doctor, is Bartholomaeus Fumus, a religious Dominican Friar, & one of the masters of their most holy Inquisition (as they term it;) & therefore a man of great credit among the Papists: For I will confound & kill Popery with Popery (God willing,) after my wont manner. These are his express words; 
Barthol. Fumus, in verbo, dispensatio.  Post factum tamen, dicit archi. Flor. Martinum quintum dispensasse cum quodam, qui cum sua germana contraxerat, & consummaverat, habito tamen prius peritorum consilio propter scandala & alia mala vitanda.  
Nevertheless, when the deed was done, the Archbishop of Florence affirmeth, 
Lo, this learned Papist is also on my side.  Martin the fifth to have dispensed with one, who had contracted & consummated marriage with his own natural sister; after he had the counsel of the learned, for the avoiding of scandal and other evils.  
The third Popish Doctor is Angelus de Clavasio, a very religious Franciscan Friar, and Vicar general of the Cismontain-Minors; and consequently, a witness of good reckoning among the Papists. These are his express words; unde Dominus archi. Flor. in summa, 
Angelus de Cla. in verbo, Papa.  dicit se audivisse 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 uxorem; propter multa mala & scandala quae evenissent, si eam dimisisset, & quae evitari non poterant, nisi sic dispensaretur.  
Whereupon my L. Archbishop of Florence in his sum, affirmeth, that he heard men of good credit say, that Pope Martin the fifth, 
Lo, this learned Papist is also on my side.  after he had consulted with many very learned divines & Canonists, dispensed with one that had married his own natural and full sister, to avoid much evil & scandal which would have chanced, if he had forsaken her, and which could no way be avoided, but by such a dispensation.  
Thus write these three learned Papists, who were religious Friars, 
Lo, three most famous Papists are on my side, against the Libeler.  famous Schoolmen, great divines, & men of high esteem & authority, even in the church of Rome. By whose joint and uniform testimony, it is most true & evident; which I affirmed out of Antoninus, the Popish Archbishop of Florence; viz. that Pope Martin the fifth of that name, dispensed with one who had contracted and consummated matrimony, with his own natural and full sister. Whosoever is not either blinded with malice, or carried away with partial affection, cannot for his life, but give judgement on my side. But this case will yet be far more apparent, when I shall have confuted the Libelers most silly, sottish, and plain childish reasons, which he in a fools paradise extolleth above the skies. Let us therefore proceed. The Libeler hath 5. reasons in all, such as they be; which I will (God willing) propound and examine otothen, framing direct, plain, & sound solutions to the same. Which being effected, I will sound alarm against all English Jesuits, 
Alarm against the Papists.  and jesuited Popelings, as well in England, as throughout the Christian world: and, that the controversy may be sounded to the bottom; I will ever put down the Libeler before his reasons, and my name before my answer.  The Libeler. 
FIrst therefore I say, 

The first reason, pa. 35.  
Truly said, I believe it.   that it is nothing prejudicial to the Catholic Faith, were it true. For we defend not all the particular facts of any, though Popes. We know, that they may err, either by wrong information; yea or of wilful malice.  Thomas Bell. 
I Answer; first, that I yield to the first part of this answer, so it be taken in a true and godly sense, for so it maketh against the Libeler, but not against myself. The reason is evident; because the Pope's errors in faith and manners, do only hurt himself and the Papists, who believe him and depend upon him, taking that for the Catholic Church, 
Ma. 16.18 1. Cor. 3.11 1. Tim. 3.15.  which followeth him and believeth as he doth. But his Errors are nothing prejudicial to the true Catholic Church indeed, which is built upon a most sure rock, (even Christ jesus) & never swerveth from the Truth. Secondly, that it is the Libelers best course, not to defend all the particular facts of their Popes, for else he must defend Pope Boniface, who entered into his Popedom as a Fox, lived in it as a Wolf, 
In the doleful cry of Rome.  and died out of it as a Dog. Yea, he must defend much other most execrable & abominable stuff, whereof I have written else where at large. Thirdly, that he must either defend this fact now in question, (as it shall appear in the due place, God willing;) or else cry fire and faggot for the Pope, and so an end. Fourthly, that seeing the pope by popish grant, may err by wrong information; it standeth all good Christians in hand, to look narrowly unto his fingers, to examine diligently his dealings, and not to venture too boldly upon his decrees. 
Vbi supra.  For else, they may perhaps, (as I have proved elsewhere,) adore and worship damned spirits, in stead of holy Saints. Fiftly, that seeing the pope by popish grant, may err of wilful malice; 
O bloody & cruel Tyrant!  it must needs be a most intolerable tyranny, and cruel villainy, to tie men's souls to his decree of faith and manners. For, whether his Holiness decides matters of wilful malice, or not; God and his own conscience only can tell, all others must remain perplexed and in suspense, what to say or think thereof. Sixtly, this was such a matter of fact, as concerns salvation; and consequently, if the pope should err herein, (as undoubtedly he did,) the Romish faith should be overthrown, and turned upside down. For (as Bellarmine the pope's mouth teacheth us, 
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 iis quae per se bona vel mala sunt, versantur. The pope cannot err, not only in the decrees of faith, but neither in the precepts of manners, which are prescribed to the whole Church, and which pertain to things necessary unto salvation, and which of their own nature are good or evil. Now so it is, that this dispensation of pope Martin, concerns a matter of faith and salvation. For after the pope's dispensation, the man was bound to believe, 
O most miserable Papists! How dangerous is the state of your souls  that his Sister was his lawful wife: neither could he have lived with her as with his wife under pain of damnation, if he had been persuaded otherwise. Here the Libeler filleth up his Pamphlet, with a long tale of a Prelate's Daughter; to no end or purpose at all, but only for want of matter. For our English Church holdeth not, as their popish Church doth of her pope's; that her Bishops cannot err in the decrees of faith or manners.  The Libeler. 
SEcondly, I tell him, that his lips have lashed out too lustily, 
The second reason. pa. 37.  and that he hath wickedly slandered Pope Martin, and most perfidiously corrupted Antoninus. The very Title of the Chapter might have taught him, that he was in error, 
Sir, you speak like a Pope, but you have well deserved the Rope.  or at least have given him a greater Caveat, better to consider of the matter: for it is de affinitate, of affinity. And therefore, had the Pope given one licence to marry his own natural sister, he had dispensed in consanguinity, and so nothing fitting the matter entreated of in that Chapter.  Tho: Bell. 
I Answer: first, that this silly kind of reasoning which the Libeler useth, showeth evidently his back to be at the wall, 
The jesuit is at a Nonplus, and in great danger to lose his wits for sorrow.  himself at a Nonplus, and his wits not at home. For if Antoninus may not entreat of consanguinity, because the Title of the Chapter is of affinity: great absurdities may justly be imputed to many, not only profane, but also most holy Writers: even to those, whose pens were directed by the holy ghost. For, holy Moses entitled, The first Book of his Pentatench, (Bereshith) to which Title, the first word only was answerable. S. Matthew semblably, entitled the sacred gospel, (The Book of the Generation of jesus Christ: 
The jesuit is a fond Doctor, even a Doctor Doddie poll. ) to which title, one only part of the first Chapter, is fitly answerable. Yea, the Libeler entituleth his railing and slanderous pamphlet, (The Forerunner of Bells Downfall:) and for all that, small fore running can be found in it, but great store of lies, slanders, cozening tricks, and I cannot tell what. 
Pag. 51. Pag. 25.  Nay, he dealeth both with my counterblast, and with my Motives. So exactly doth this Goodfellow our jesuit observe that, to which he more than peremptorily would gladly tie his betters.  
Secondly, that though Antoninus entreat in the beginning of the Chapter, de affinitate, of affinity: yet hath he in the same Chapter one whole Paragraph, of the Pope's power in dispensing, as well with consanguinity as affinity. 
O Noddy, noddy jesuit.  These are Antoninus his own express words: In primo gradu affinitatis ascendentium, sicut & consanguinitatis, Papa dispensare non potest: 
Antonin. 3. pag. tit. 1. Cap. 11. §. 1  quia est contraius divinum & naturale. Sequitur; item & in linea transuersali, in primo gradu prohibetur matrimonium consanguinitatis & affinitatis iure divino. 
Lo, here are the very words in controversy.  unde nec Papa dispensare potest, etiam quodammodo est contra naturam, ut scz. quis contrahat cum germana sua, vel uxore germani sui eo mortuo. In the first degree of affinity of ascendants, as also of consanguinity, the Pope cannot dispense▪ because it is against the law Divine, and the law of nature. Even so also in the line transuersall: in the first degree, matrimony of consanguinity and affinity is prohibited by the law Divine. So that the Pope cannot dispense, it being in sort against nature, that one marry his own natural sister, (mark these words, for they touch the quick) or the wife of his own natural brother, when he is dead. 
Lo, he speaketh of despensing with one's own natural sister.  Much more Antoninus hath in the same chapter to the same effect; but this may suffice the Reader, to prove that Antoninus speaketh plainly, and chiefly of the Pope's dispensation, by which he licenseth the brother to marry his own sister. Let this be remembered, until opportunity be offered, to speak yet more plainly thereof.  The Libeler. 
LEt any that is desirous of truth, by this one place take a scantling of Bells holy sincerity: 
The third reason, Pag. 39  because he found S. Antoninus to speak of a dispensation granted to one, after he had married and consummate matrimony with her, 
A most notorious lie.  whose sister before his marriage he had known carnally, and so a dispensation only in affinity, contracted by unlawful copulation; (for which the Minister, had he been consulted, would rather have laughed at him for his simple scrupulosity, than thought it needful to sue for any such favour or grace, 
Here is knavery in grain. Mark well the answer. ) which did nothing fit his purpose; and therefore meaning to make it in spite of all honesty to serve his turn, he hath first corrupted the sentence by false translation, saying (with his natural sister) in stead of these words, (with her natural sister.) And although every one cannot espy his cunning conveyance, because he suppressed the other part of the sentence following, yet it is apparent enough to any Grammarian. 
O shameless jesuit!  For were the Latin as he turneth it, than should it not be, cum quadam eius Germana, 
O folly of all follies!  but cum quadam sua Germana.  Thomas Bell. 
I Answer: first, that pope Martin dispensed with one, 
This answer striketh the Libeler at the very heart.  to marry his own natural sister. And I have already proved the same, by the flat, plain, and evident verdicts of three famous popish writers: viz. Sylvester Prieras, Eartholomaus Fumus, and Angelus de Clavasio. Secondly, that all the same popish Doctors, did understand Antoninus as I do. Thirdly, that the same Doctors omitted the same words following, which I omitted. And the reason is soon rendered: because they are not material, and the sentence perfect without them. Fourthly, that my sincere dealing was such (as it hath ever been in all my Books) that I did not omit or change one word or piece of word, which I found in the Author: though such dealing be too common and usual, with the shameless Libeler. Fiftly, that I kept the word (eius) still, (because I do never alter any one jot in my Authors,) yet did the three learned papists afore named, change it into (sua.) where I wish the Reader to understand, 
Who seeth not this proof too evident?  that the Libeler is clean overthrown in his own pleading. I prove it, because he granteth, that if Antoninus had said, (cum Germana sua) and not (eius;) the meaning had been, as I do hold. And therefore, seeing so many learned papists did change (eius) into (sua;) it followeth of necessity, that it must needs be as I say, and not as the Libeler would have it. To which I add, that the Libeler, though he seem to glory in his skill of Grammar, 
The Libeler is a poor Grammarian.  may go to school again to learn it better. For albeit, that (eius) may be referred aswell to that which followeth, as to that which goeth before, and (sua) only to that which goeth afore, because it is reciprocal, yet may they be used mutually in antecedentibus, the one for the other, as I could prove by infinite authority. One only authority I will use, which cannot but strike the Libeler dead. It is the Latin Vulgata aeditio, which he neither may nor dare deny. It hath in very many places, eius for sua. It is five times at the least, 
Math. 2. vers. 11.13 14.20.21.  in one only Chapter. So in the 4. Chapter, vers. 21. chap. 10, vers. 3. Luk. 6.14. Act. 16.15. job, 5.4. job. 14.21. Ezech. 46.17. Psal. 108. vers. 7.9. Prou. 31. vers. 27.28. (eius) and (sua) are used indifferently. Sixtly, that the true sense & meaning, may be clearly gathered out of Antoninus his own words. For first, he granteth, (as is already proved) that the pope cannot dispense with marriage between brother and sister. Secondly, because Antoninus saith, that the learned men with whom the pope consulted, 
This is a strange reason.  could not agree: some of them holding that he could dispense therewith, others that he could not, who doubtless would all have agreed roundly, that the pope could have dispensed therewith, if the case had been as the Libeler would have it. Wherefore Antoninus, Sylvester, Fumus, and Angelus, do all conclude: that because it is as sacrilege to dispute of the pope's power, they must refer the judgement thereof to God, as being a thing far above the capacity and reach of man. 
Fumus in verbo, dispensat. pag. 221.  Fumus hath these words: Quando facit, credendum est talem dispensationem esse validam. Cur, Deus ipse novit: when such a dispensation is granted, we must believe that it is of force. But why it is so, God only knoweth. Here I wish the Reader to observe two memorable things with me: th'one against the Libeler, denying the Pope's dispensation for marriage between brother and sister. Tother, against all papists in general, 
Popery is a fond Religion, and a very hodge-podge of omnigitherum.  because they must believe the Pope to have that power, whereof and for which they are not able to yield any reason. Fie upon such Religion. And to make this controversy out of doubt: let the Reader persuade himself undoubtedly, that great learned papists, even Cardinal Caietane for one, do hold it for a constant position, that the pope may dispense with the brother to marry his own natural sister. 
Fumus, ubi 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 upon him that power, which is proper to God alone. Navarr. euchir. pag. 515. Caiet. in Levitic. cap. 18.  that the pope can dispense in all the degrees of consanguinity and affinity, save only with the father and his daughter, and with the mother and her son. It is therefore no strange thing, to charge the pope to grant licence for marriage between the brother and the sister. Navarrus that famous popish Canonist, defendeth lustily the same opinion; yea Cardinal Caietain in his commentaries upon Leviticus, which he dedicated to pope Clement with the pope's good liking and grateful acceptance, singeth the same song.  The Libeler. 

The fourth reason, pag. 40. O shameless and foolish jesuit!  FOr, had one married his natural sister, as Bell not so confidently as impudently affirmeth; then should it not have been truly said, that he had committed Fornication, but incest; a sin distinct in nature, and far more odious in the sight of God.  Tho: Bell. 
I Answer; first, that if the Libeler were not given up in reprobum sensum, 
O impudent brasenfaced Parsons!  and so linked in covenant with the Devil, that he must needs strive against the truth: he would never so desperately make shipwreck of his own soul, wittingly and willingly oppugning that, which his own conscience telleth him to be the truth. Secondly, that the sin of incest is contained, both in Fornication, 
Fornicatio strictè & l●gè sumitur.  and in Adultery. For albeit Fornication, strictly taken, be a sin distinct in nature from incest and other sins of the flesh: yet in a more large and general acceptance, it compriseth and containeth under it, all manner sins of the flesh. And the same may be truly verified, of Adultery in like sort. For the Libeler (I ween) will grant incest to be prohibited in the Dialogue, under the general name of Adultery. And for Fornication his own approved popish Doctors, shall teach him the truth in this controversy. Fumus hath these express words: 
Fumus, in verbo Fornicatio.  Fornicatio tripliciter capitur: uno modo pro omni peccato, secundum Tho: 22. q. 151. ar. 2. alio modo spiritualiter, pro idololatria, jere. 5. tertio, pro omni illicito coitu. Proprie tamen accipitur, ut distinguitur contra alias species luxuriae. Fornication is taken three ways: one way, for every sin after the mind of Aquinas. Another way, spiritually, for Idolatry. Thirdly, for every unlawful copulation. Yet it is taken properly, as it is distinguished against other kinds of Lechery.  
Angelus à Clavasio hath these words: Fornicatio est omnis illicitus coitus: ut, 30. q. 2. §. qui ergo. 
Angel. in verbo fornicatio.  Sed proprie fornicatio est inordinatus concubitus naturalis, quo solutus solutam naturali usu cognoscit. Fornication is every unlawful copulation: but properly it is that unordinate natural copulation, in which a single man knoweth a single woman by natural use. Abundant testimonies I could allege, out of famous popish writers: if it were needful so to do. But I will appeal to the verdict of S. Paul, for the utter confusion of the impudent and shameless jesuit. Amongst the Corinthyans' one had committed most notorious incest; which sin for all that, the holy Apostle was not afraid to term fornication. 
1. Cor. 5. vers. 1.  There goeth a common saying, (saith S. Paul) that there is Fornication among you; and such Fornication, as is not named among the Gentiles; that one should have his Father's wife. Thus saith S. Paul. The original word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 
The Libeler controlleth S. Paul.  the Vulgata editio in Latin, approved by the late popish Council of Trent, hath the word Fornicatio; Arias Montanus that famous popish Linguist, translateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Fornicatio; and the Rhemists translate, as I have Verbatim put down their words. So then, if Incest cannot truly be termed Fornication, (as our most impudent Libeler avoucheth,) then is not only Thomas Bell a liar, but together with him S. Paul also; Arias Montanus; the Rhemists; the Council of Trent; yea, and the Pope who approved it; to say nothing of Aquinas, Fumus, and Angelus. But alas, alas, the Libeler may tell the Pope and his Popelings, that his wits fail him; and that therefore he will henceforth give over all dispute in Theology, and take a more fit Occupation upon him. And what is that I pray you? Forsooth to be a Swineherd, 
Ah poor jesuit: art thou become a Swineherd?  and to keep the towns Swine. Where I would as a friend advise him; to keep his fingers from stealing, and his tongue from lying. For doubtless, if he deal not more honestly in keeping Swine, than he hath done in matters Divine, I will tell him one thing in good fidelity, that his best preferment will be the Pillory.  The Libeler. 

The fifth reason, pag. 40.  NEither could the matter have been secret, as Antoninus saith it was, not yet the separation scandalous, but rather offensive to have suffered them to continue together in filthy pretenced matrimony.  Tho: Bell. 
I Answer, 
This cannot with reason be denied.  that this matter might aswell be secret as the Pope of Rome might be a woman, and never known till she had a Child. Now, seeing you will needs enforce me, to discover your Pope's shame: I will take the pains for the good of the Reader, to relate the Story truly, as I find it in famous popish writers. Marianus Scotus a religious Monk, a learned Divine, 
In Chron. an. 854.  and a very famous Historiographer, hath these express words; Huic successit johanna mulier, annis duobus, mensibus quinque, diebus quatuor. Pope johan a woman was successor to Leo, and continued Pope two years, five months, and four days  
Sigebertus Gemblacensis, 
In Chron. an. 854.  another religious Monk or Friar, hath these express words; Fama est hunc johannem foeminam fuisse, & uni soli familiart tantum cognitam, qui eam complexus est, & gravida facta peperit Papa existens: quare eam non numerant quidam inter pontifices. The same is, that this john was a woman, known only to one sole familiar friend, who embraced her, and she being big with child laboured in time of her Popedom; for which respect, some do not reckon her among the Popes.  
Martinus Polonus, a Popish Archbishop, and the Popes own dear Paenitentiarie, hath these express words; 
An. 855.  Post hunc Leonem, johannes Anglus Moguntinus sed●t annis duobus, mensibus quinque, diebus quatuor. Hic, ut asseritur, foemina suit, etc. After this Leo, john who was reported to be a woman, lived in the Popedom two years, five months, and four days.  

An. 858.  jacobus Phillippus Bergomensis, a religious Eremite, and a famous Historiographer, affirmeth the same doctrine with the rest. And both this Bergomensis and Polonus tell us for a truth, that this woman Pope or popish woman laboured suddenly, as she went in procession from Vatican to Lateran, between 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 go that way in procession.  

In summa conc. pag. 334.  Bartholomaeus Caranza, a Dominican Friar, affirmeth this woman to have belied her sex, and by evil means to have aspired to the Popedom.  
Matthaeus Palmerius, (who continued the chronicle of S. Hierome, 
Matthae Palmer. Florent.  until the year 1449.) standeth wholly for the truth of the same History.  
Baptisia surnamed Platina, a most learned papist, and of such esteem with the pope's, 
Platina in vita joh. 8. cap. 134.  that he was made Apostolicus Abbreviator, relateth the story of our holy mistress pope, john that womanly pope, even in the same words with Martinus Polonus, and jacobus Phillippus Bergomensis.  
Thus the indifferent Reader may behold and perceive as clearly as the sunne-shining at noon day: that by the testimony of seven learned papists, (who were all of them in high esteem even in the Church of Rome,) one of their pope's was a woman, yea, a very strumpet, filthy whore, and most detestable drab; so as from her no lawful authority, no true orders, no public Doctrine, no true sacrament could be had? For by S. Paul's constant Doctrine, (which must needs be of credit against our mistress Pope) no woman can have public 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 affirm for truth,) Popery must needs thereby receive a markable and most deadly wound: yea, be overthrown and turned upside down. And the truth of the story, may yet be more strongly confirmed, if need shall so require. 
In annot. joh. 8.  For Onuphrius Panuinius in his Commentaries upon Bap. Platina, when he hath said all that possibly he could say, for the good pleasure and contentation of the Pope, (to whose Holiness he dedicated his holy labours,) confesseth freely, (because the truth itself enforced the Friar to speak the truth, 
Mark the friars confession; for it is wonderful. ) that not only the common people, but men also of high esteem, and many in number, did receive the Story of our holy mistress woman-pope, as true and authentical. And the silly evasion, which he like a flattering Friar useth, is not worth the hearing. I add hereunto, as a memorable post-past, that this story of john their woman Pope, is publicly painted, and this day to be seen, in the Cathedral Church of Scyenna, or Sena. Which painting did so gore and gall our newly hatched Jesuits, 
The jesuits are a newly hatched Sect.  (whose sect was not known in the world, for the space of fifteen hundred and forty years after Christ,) that they laboured with might and main (as I heard by credible report,) to have had that story defaced, in the late repairing of that Church; but the Cardinal being the chief there, would not suffer them to have their hearts desire in that behalf. And doubtless, the Reader cannot but persuade himself: that seven famous popish Historiographers, 
Let this be very well noted, as a thing of very great consequence  (who lived a long time one after another,) would never have published one and the self same story to the view of the whole world, (especially such a story, as brought utter shame, confusion, and ruin, to their Popes, themselves, and their popish religion,) if any one of them cold in his lifetime, have learned the contrary to be the truth. Nay, the pope's (who most cruelly and tyrannically burn both the Books and their authors, when they make against them and their popery,) would never have suffered such Books to remain unburnt to these our days, 
A reason insoluble, which striketh the papists at the heart.  for a constant and evident testimony against them and their patched religion; if the unsearchable wisdom of God had not so ordained, for the utter shame, confusion, and desolation, of late upstart romish Doctrine.  

The Corollary.  
FIrst therefore, seeing three famous popish Writers, (viz. Sylvester Prieras, Bartholomaeus Fumus, and Angelus de Clavasio, 
Mark this point of very great importance.  do all constantly and with uniform assent affirm, avouch, and publish in print to the view of the whole world; that Pope Martin granted licence to the brother, to marry his own natural sister; Secondly, seeing the self-same popish Doctors do constantly hold and affirm, that the popish Archbishop Antoninus did relate the same before them; Thirdly, seeing the Libeler himself confesseth, that if the word (sua) had been in Antoninus for that the word (eius,) then the sense had been as I affirm; Fourthly, seeing all the aforenamed writers, Sylvester, Fumus, and Angelus, do constantly and uniformly use the same word (sua) for the word (eius) in Antoninus; Fiftly, seeing the reasons which the Libeler bringeth for his grounds, are very silly ones and of no force at all; Sixtly, seeing their renowned Cardinal Caietanus, 
If this power be not proper to God alone, let others judge.  and their famous Canonist Navarrus, do resolutely hold and affirm, that the pope hath power to dispense with all manner of persons in the contract of matrimony, the father with his daughter, and the mother with her son only excepted; Seventhly, seeing Antoninus, Sylvester, Fumus, and Angelus, dare not counsel the pope to give such dispensations, because they deem it to be a thing unlawful; yet are they so fearful to censure the Pope's dealing therein, 
O foolish papists, how hath Satan seduced you?  (because it is holden as sacrilege to dispute of his power;) that after the fact be committed, they affirm the Pope's doing to be lawful and of force, albeit they have neither ground nor reason for the same; I cannot but conclude, and affirm it for an undoubted truth, that the Pope taketh upon him that power, which is proper to God alone. And consequently, that our Libeler (Robert Parsons that shameless and impudent jesuit,) is a most notorious liar, and in regard of his manifold slanders, corruptions, lies, and cozening tricks, well worthy to gain the pillotie for his just reward.     

A FRESH ALARM OR NEW CHALLENGE, to all English Jesuits and jesuited Papists in the universal World, tag and rag none at all excepted, whosoever shall appear in the shape of man.  
I Here make a new and fresh Challenge, to all English Jesuits and jesuited papists whosoever and wheresoever they be; not to cassiere, retract, deny, 
I am most willing to perform every Challenge, as I desire to be saved. Would God any Papist durst encounter me.  or call back any of the former Challenges, (as who most heartily and earnestly desire the true performance of them all, and will for mine own part omit nothing that can be wished in that behalf,) but that all the world may know the evident truth to be on my side, and that I am innocent and free from those notorious slanders, with which the shameless Libeler chargeth me; as also that it may be known to all languages, people, and nations, that the jesuits and jesuited popelings, are condemned in their own consciences, & have now no other shift or means in the world, but to face out the matter with flat lies, notorious slanders, 
A silly shift in deed.  and deep cozenage; albeit this be the meanest, and the silliest shift of all others. I therefore challenge all English Jesuits and jesuited papists jointly and severally to lay their heads and wits together, and to choose out some one among them all, whom they shall think the fittest for learning and courage to take the quarrel in hand; and that done, to put down his name and addition in print, so to make it known unto the world, that he is willing and ready to answer the Challenge; viz. either to justify all the assertions contained in the Forerunner, 
If none of them dare undergo this Challenge, who will not detest popery? none doubtless that hath either conscience, sense, or reason.  or at the least two of the same; that is to say, that more bold than wise assertion, which chargeth me to have belied josephus Angles, touching the condign merit of works. And that other audacious and plain Antichristian speech, which diabolically chargeth me to have slandered Pope Martin, concerning his licence for marriage between the brother and his own natural sister. And if any one jesuit or jesuited papist whosoever, either in England or elsewhere, shall have courage to undertake the Challenge, and so valiantly to encounter me, viva voce, for the due, sincere, and sound trial of the Forerunners answer to Bells Downfall, as he termeth it; I promise, (as I will answer God and intent to be saved,) upon the receipt of notice given thereof in print in manner aforesaid, to do so much as in me lieth, 
If the Papists will not accept and perform this Challenge, all careful of their salvation, will forsake them.  to procure a safe conduct for the safe coming, safe abiding, and safe departure of him, (whosoever he be) that shall accept and undertake the true performance of the Challenge, in manner aforesaid. Now, if no papist in all the world, shall have courage to defend this short answer, which is but an answer to some odd sentences and pieces of my Books, and of those pieces which themselves have made choice of, and in their best judgement singled out, as the weakest parts and things of least force; I cannot but persuade myself, that all the world knowing and hearing of their dastardly cowardness in defending their Religion, will forthwith acquit and discharge me of their notorious lies, cozenage, and slanders; and withal, detest as the deadly poison of their immortal souls, their lies; their juggling; their slanders; their legerdemain, and their usual cozening tricks; wherewith they have a long time seduced, deceived, and bewitched, a great part of the Christian world The Libeler in one place, chargeth me thus; Be it known to him, that he belieth josephus, 
pag. 45. Mark the end of all. pag. 37. The Devil is a liar, and the Libeler his Brother.  for no such thing as he noteth, can be wrong, racked, or conjured out of his words. Again, in another place he chargeth me in this manner; I tell him, his lips have lashed out too lustily, and that he hath wickedly slandered Pope Martin. Where the Reader may see evidently, that I am peremptorily charged, as a most notorious Malefactor, with two heinous crimes; viz. to have belied josephus Angles, and to have wickedly slandered Pope Martin. Well, if I be found nocent and guilty of these two most heinous crimes; then let all the people and nations spit in my face, and speak their full pleasures on me, in God's holy name. But on the other side; if either no papist dare appear to perform and answer the Challenge, (and to speak plain English, I think it will so fall out;) or if some foolhardy jesuited papist shall appear, who shall fail in defending the cause, and be overthrown in his own pleading, (which doubtless is the best end, that can fall on their side;) then I hope, the people will spit in his face; and not that only, but also detest him, the pope, and all late upstart Romish Religion, Amen.  
The Pope's neck is already broken; his funeral is prepared; and no remedy, but he must in all hast be interred. And doubtless, if ever this future expected Challenge, come once to handstrokes and valiant bickering, viva voce; the whole crew of Jesuits and jesuited papists, will thereby receive such mortal wounds, that they must shortly be interred after their pope.  
If any jesuit or jesuited papist now in England, (wheof there is good store) have any heart and courage to defend their Forerunner, let him signify so much in manner required in my Challenge, that we may grapple together viva voce, while I am in London. They are so earnest to know my reply, that (as I hear,) they fetch every proof from the press, assoon as it is ready. If none of them dareth this perform, then may all the rest persuade themselves, that they hang their souls upon them, who are not able to defend that, which they force them to believe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

A Caveet, or Christian admonition to the Reader.  
AFter my Reply against a shameless Libel, entitled the Forerunner of Bells downfall, was sent to the the Press, being authorized by higher powers to be imprinted; a sincere Christian of good esteem, (the Lord of Heaven and earth reward his godly zeal,) acquainted me with a new Forerunner of Bells downfall, (so eagerly do the Papists wish my downfall,) with this new addition in the Title. The second time set forth, and such faults corrected as escaped in the first Print, as in the Preface is declared. To this second Forerunner of Antichrist, and to the Catch-poll of Satan, the Preface addressed for an ornament in that behalf; I have deemed it Operaepertium, to add a brief censure thereunto, for the instruction and necessary satisfaction of the godly and well affected Reader; albeit it came so lately to my hands, as very hardly I could effect the same. A great wonderment it is to me, (and if I be not deceived,) to all the Sages and wise men of the Christian world; what should move the Author of the Forerunner, so suddenly to set forth a second Forerunner immediately after the former. If I may divine, and without offence to the Pope's holiness, & the gravity of his sanctified Popelings, this is the true cause indeed; & not that with which the Libeler would gladly dazzle the eyes of his Reader, viz. The jesuits who rule and overrule all papists in the world, (I dare not say the Pope himself.) & who have their spies in every corner of this land, having received intelligence by their said Spies, that I was in hand with a Reply or answer to their said Forerunner, and their own consciences withal condemning them, and telling them that they are not able to endure the force and truth of my reply, have laid their heads together, & devised the best shift they could to seduce the simple papists which depend upon them, and hang the salvation of their souls upon their shoulders. For thus the case standeth with them. They may not read any Book, no, nor hear any read unto them, which either myself or any other good Christian shall set forth against the Pope, or any one jot of Popish religion. If otherwise, the party that shall so do, (unless he have the Pope's dispensation,) is excommunicated Ipso facto, delivered up to Satan, and cast out of the Popish Church.  
Now sir, when these simple and silly Papists, (alas, alas, for pity, shall hear of my Reply, and shall tell the jesuits and jesuited Priests, what report flieth abroad of the condemnation of their Forerunner and Religion, they will tell them roundly a tale of Robin Hood, and little john: viz. That I have not answered their Book at all, but another counterfeit Pamphlet devised by mine own brain. This to be so, I prove by a triple mean.  
First, because the Libeler denieth to acknowledge hat Pamphlet to be his own, against which I have framed my Reply.  
Secondly, because the second Forerunner is in every Chapter, in every Page, in every sentence and Period, the very same in true sense and meaning, with the former Forerunner, of Bells downfall: yea, so many faults have escaped in the latter Print, as in the first.  
To which I must needs add, that as I did not once touch their faults escaped in the first Print, no more do I say any thing against the faults escaped in the second Print. For I do and ever did scorn to take any advantage against the Author, by reason of that which chanceth through the default of the Printer.  
Thirdly, because himself freely granteth, that he doth not so much lament the loss of the books of the first Print, 

Lo, the Libeler wisheth that all his books had been burnt.  
In the Preface of the second Forerunner.   as it grieveth him to think that any be escaped to carry news unto Bel. And why, (I pray you) doth he desire and wish, that all his books had been burnt, and that none of them had escaped to bring news to Bel? doubtless, because his own conscience condemned him for that silly patched answer which he had framed against Bell, & which he knew himself very unable to defend. And for that end, if all the Copies had been consumed up of Vulcan, he would have rested in peace, and never have bickered with Bel at all. Marry, seeing all the Copies, could no way be kept from Bells knowledge, he thought it a matter of great consequence & policy, to invent some cozening trick & point of legierdemain, by help whereof he might set such a brave face on the matter, as though he were innocent, and no way to be touched. This is the first point, which I have thought good to intimate to the Reader.  
The Libeler in one place of his first Forerunner telleth us, 
Page 25.  that we shall have more choice of wares at the next Mart: and in another place he affirmeth, that by the next Post we shall know more of his meaning. Now sir, both the next Post is come, 
Page. 30.  and the next Mart is past, and yet have we received no other wares, nor any further meaning, save that only which is already touched. The Libeler therefore must perforce, either confess that this cozening trick and point of legerdemain, was the thing which he intended: or else, that he is a notorious liar. Vtrunhorum mavis, accipe, gentle Forerunner. This is the second point, which I have observed for the good of the Reader.  
The Libeler in his second Forerunner, telleth his Reader, that unless I stay myself from answering him, 
In the Preface.  until I hear another manner of peal rung of five Bells, he will commend me to my friends for a wrangler, and contemn me for a captious cavilling companion. Oh sweet jesus, what manner of people are our English jesuits, and other jesuited Popelings? My Books have been in their hands many years: they have volved and revolved them; they have read and perused them again and again; they have tossed and turned them over and over: they have a long time borne all simple Papists in hands, that my books have been answered many years ago.  
To which most impudent and false assertion, the silly ignorant Papists (who dare not once read or turn over one leaf of any book, which looketh awry against the Pope or popish doctrine,) have given such credit, that they have audaciously affirmed to my face, that my books were answered by the Jesuits. Although (such is the force of truth,) the libeler both in his first & second forerunner, confesseth plainly without all dissimulation, 
Pag. 15. Pag. 18. ) which is not his usual manner,) that albeit my books have five years ago, (if his tongue were not a liar, I would believe it,) received their answer, yet is that answer hitherto suppressed upon just occasion. Now, if you demand of me what occasion that is, I know not doubtless how to answer you more truly, then in this plain and simple manner. viz. That either they have no answer at all in store; or else that it is such a silly one, that they are ashamed to publish it; or at the least, that the answer which they speak of, is mere & deep silence. And so I grant willingly, 
Silence is the answer to my books.  that my books have received their answer in very deed. For as they have hitherto answered me with silence, so I think they mean to do in future times; unless perhaps they purpose to publish some silly counterfeit answer, after it shall please God to call me to his mercy, and to take me out of this vale of mortality. For indeed they have no real answer in store, as I have proved out of their own books; which the indifferent Reader will perceive with all facility, in due peruse of this my present discourse: This is the third point, 
In the preface of the second Forerunner.  which the gentle Reader is to observe.  
The Libeler telleth his Reader, (if he may believe him,) that in this spiritual fight we have the advantage of the ground, and they both sun and wind against them. And the jesuits with their jesuited Popelings, do often complain of the inequality of time. But it is a false complaint, and wholly swerving from the truth, in this present case of writing & publishing of books. For first, they are many, and myself but one. Secondly, they either all or the best learned amongst them, have consulted and laid their heads and wits together, how and in what sort to answer me; as I have already proved, in this short discourse. But myself have consulted with none save only with God alone; 
They are more able to buy books, than I am: for else I would have better store, than yet I baac.  how or in what sort to writ against them, as I protest upon my salvation. Thirdly, they have better store of books, (though they complain of want therein, so to save their credit if it would be,) than I either have, or am able any way to procure. I prove it many ways. First, because the Jesuits in other countries have most excellent Libraries, & are indeed many of them very profound & learned men. By means whereof, our English Jesuits are able to write and publish more books in three months, than myself can do in three whole years, if the truth were on their sides. For their father general, hath all the Jesuits in the world at his command: who must lay their heads and wits together to do at a beck whatsoever he shall design to be done. Hence cometh it, that our English Jesuits have written and published, & this day do write & publish books at their good pleasure. But the truth doth and will prevail, maugre their malice, and in spite of the devil. Secondly, the jesuits have all the Libraries of all the Papists in this land, to use them at their pleasures and commands. Thirdly, the jesuits can command the purses of the ablest and richest Papists in this kingdom, for the provision and buying of all such books as they desire. Fourthly, they can have what books they will to be sent out of other countries to them. Fiftly, they have such store of Gold and money, that (as the secular Priests their brethren write of them,) the jesuit Garnets' pomp & expenses amounted yearly, to five hundred pounds at the least. The extraordinary excess of john Gerard that gallant and swaggering jesuit, was valued at an higher rate, than the priests could for shame express: the horses of the same Gerard were many, and of no small price. He had two Geldings in a Gentleman's stable, at 30. pounds a Gelding, besides other elsewhere, and horses of good use. 
All this is proved at large in my anatomy.  When he was Prisoner in the Clinke, he road into the country at his own pleasure, (oh grievous imprisonment,) and he maintained two horses in the town, with servants in them continually. The apparel of the jesuit Oldcorne, (though but a petty jesuit,) was seldom less worth, than thirty or forty pounds. Beside he had eight good geldings, at one and the self same time. Another jesuit had a girdle & hangers, at the price of thirty pounds. O brave Jesuits. O poor begging Friars. Where is that poverty, which you profess? the jesuit Holt and his companions gathered of the Papists in this Realm, 
50000. pounds given for dispensations.  the full sum of fifty thousand pounds for English dispensations; which (as the secular Priests their brethren do reckon it) make two hundred millions of Italian scuts. All this which I here affirm of the gallantry of our poor begging Friars the Jesuits, is to be seen in my anatomy of popish tyranny; even verbatim, as it came from the Pens of the Popish Seminary-Priest. Which I have for this end here inserted, that the Reader may the better understand that in equality of time, whereof the Libeler complaineth in the preface of his second Forerunner.  
FINIS.