The Jesuites Antepast CONTEINING A Reply against a pretensed aun swere to the DOWNE-FALL OF POPERIE lately published by a masked Iesuite Robert Parsons by name though he hide himselfe couertly vnder the letters of S. R. which may fitly be interpreted A SAWCY REBELL Esay 38 verse 1. Put thine house in order for thou shalt die and not liue AT LONDON Printed by William Iaggard dwelling in Barbican 1608. To the Right Honorable my very good Lord Thomas Earle of Dorset Lord high Treasurer of England and one of his Maiesties most Honourable priuy Counsell â‚ IT is a constant and vndoubted truth approoued by all Canonicall Scriptures ancient Councels holy Fathers Ecclesiasticall Histories and Right reason it selfe that as there is but one onely GOD so but one Faith and one Religion Hence commeth it Right Honorable that the Pope and his Iesuites with other his Popish Vassals employ their whole wits learning study care industry and diligence to instill into the cares and harts of the multitude and common people that the Religion which this day they professe is the old Roman Religion which Saint Peter and S. Paule first planted in the Church of Rome And for this end they indeauâ—ur with might and maine yea euen with fire and Fagot to perswade or rather to enforce all Christians to call it the Old Religion and to professe and beleeue it to bee the Catholique and Apostolique Faith whereas the truth is farre otherwise as God willing shortly will appeare Which if the Vulgar sort did once vnderstand they would no doubt stand at defiance with the Pope and from their hearts detest his late start-vppe Romish Doctrine There is a Sect of Fryers at Rome called the Franciscanes who haue by little and little swarued from their first institution and become so licentious and dissolute that another sort of Fryers commonly called the Capucheues haue accused them to haue departed from their Ancient and Primitiue order and therefore do the Capucheues tearme themselues the reformed and true Franciscanes indeede This is this day our case in the Church of Noble England and in many other Churches within the Christian World The Capucheues hold fast keep still and constanty defend all the Ancient Orders of the first Franciscanes they onely reiect and abandon that which by litle and little crept into their Order viz superstition abuses and neglect of Discipline Euen so is it this day with our Church of England she holdeth-fast keepeth still and constantly defendeth all and euery iote of the old Romane Religion reuerencing it as Catholique and Apopostolique Doctrine she onely reiecteth and abandoneth Heresies Errours superstition and intollerable abuses by little and little brought into the Church For neither did most Noble Queene Elizabeth in her time neyther doth our most gratious Soueraigne King IAMES who this day most happily raigneth ouer vs set vp or bring into the Church any new Religion but onely reformeth the Church by the example of King Iosaphat King Ezechias King Iosias and other godly Kinges in their dayes and reduceth it to the Primitiue order and purity of the old Romaine Religion This to be so none can in conscience deny that will with a single and vpright eye this day behold the godly setled Canons of this Church of England For the late Bishops of Rome haue in many points of great importance swarued and departed from the Doctrine of their Ancestors whereof no doubt many Papists euen at about Rome it selfe would this day if they durst for fear of fire and Fagot accuse the Pope himself What shall I say of Hieronymus Sauonarola that famous Preacher and Dominican Fryer Was not be burnt with Fire and Fagot because he preached openly in the famous Citty of Florence against the licencious liues of the Pope and his Clergy and against superstition and abuses crept into the Church I wote it was so it cannot be denyed What Did not Iohannes Geilerius a famous Popish Preacher at Argentorate oftentimes complain to his trusty friends not daring to acquaint otheres therewith that the Thomists and Scotists had brought auricular confession to such a miserable point as none possibly could performe the same He did so their owne good friend Beatus Rhenanus doth contest the same with me What Did not Franciscus à Victoria that â—amous Popish Schoole-doctor complaine grieuously in his time of Popish intollerable dispensations Did he not publish to the view of the world that the Church was brought to such a miserable state as none were able to endure the same Did hee not cry out against the late Bishops of Rome and desire Clements Lines Siluesters His own Book is extant in print the world knoweth it to be so What shall I say of the Popes errors in Faith and Doctrine Was not Pope Liberius an Arrian Heretike Was not Pope Anastasius a Silestorian Hereretique Was not Pope Celestine condemned for erronious doctrin did not Pope Iohn the 22. of that name teach publikely a most notorious heresie Did he not commaund the vniuersity of Paris that none should be admitted to any degree in Theologie but such as would sweare to defend that heresie perpetually Did not the King of France with the aduise consent of the whole vniuersity for that end cause his daÌ„nable opinion to be coÌ„demned with the sound of Trumpets Adrianus who was B of Rome himselfe Alphonsus à Castro Melchior Canus and Viguerius all foure being very learned and famous Papists are constant witnesses of this truth Doth not Nicholaus de Lyra a famous and learned Popish Writer boldly and constantly affirme in his learned Commentaries that many Popes haue swarued from the Faith and become flâ—t Apostaâ—aes in their Romish seates He doth so it cannot bee gaine-said What shall I say of the Popes liues conuersation Was not Pope Iohn the eight of that name belying her sexe and clad in Mans attire with great admiration of her sharpe wit and singuler learning chosen to bee the Bishop or Pope of Rome Did she not shortly after by the familiar helpe of her beloued Companion bring forth the homely and shamefull fruites of her Popedome Is this true Is it possible Then farewell Popish Succession the chiefe Bulwarke of Romish Faith and Religion For seeing no Woman is or can be made capable of holy orders that succession which is deryued froÌ„ our holy Mistris Iohn Pope cannot possibly be of force Yet is this story confirmed to be true by the vniforme assent of many Papistes of great esteeme euen in the Church of Rome viz of Sigebertus Gemblacensis Marianus Scotus Matheus Palmerius Martinus Polonus Philippus Bergoniensis Baptista Platina Bartholomeus Carranza and others Was not Pope Iohn the twelft made Pope by violent meanes Did not his Father Albericus being a man of great power and might enforce the Nobles to take an oth that after the death of Pope Agapitus they would promote his Son
haue affirmed the pope to be Lord temporall ouer the world let him challenge them not like a wise man strike his next fellowes the English papists who maintaine no such opinion T. B. I proued first out of the Popes owne decrees that pope Nicholas affirmed Christ to haue committed to S. Peter consequently to himselfe the right both of earthly and heauenly Empire Secondly out of the popes glosse that the Popes hath both the Spirituall and Temporall sworde and by right thereof did translate the Empire Thirdly out of the popes decretals that pope Boniface challenged the Royall right and Authority of both swords and made a flat decree for the confirmation thereof Fourthly out of Appendix fuldensis that the same pope Boniface the 8. affirmed himselfe both Spirituall and Temporall Lord of the whole world and thereupon he required of Phillip king of France that he would acknowledge his Kingdome from him which thing the King scorned to do All this notwithstanding our Iesuite S. R. aunswereth roundly that I must challenge them and not strike their fellowes Marry sir this is a short answere indeede but as much to the matter as if you should say your heart doth pant and bleede But let vs be content with this answere seeing the silly Iesuiticall Fryer was not able to afford vs any better S. R. English Papists attribute to the pope no other authority ouer Kings then spirituall but do with tongue heart and with the popes good liking confesse that our Soueraigne Lord King Iames hath no superiour on earth in Temporall matters T. B. What a Masked lying and Trayterous Iesuite is this We haue heard already that the Pope deposed both King Henry the 8. and most Noble Queene Elizabeth and yet heere the lyâ—ng impudent Iesuite telleth vs boldly without blushing for his face is of brasse that King Iames hath no superiour on earth It is true indeede but not in his sence For I pray you Traiterous Iesuites are not earthly Kingdomes and Dominions Temporall matters It cannot bee denied Had not King Henry the 8. and Queene Elizabeth of famous memory the same superiority in their Kingdomes and temporall affayrs which our gratious soueraigne King Iames hath His Maiesty will not denie it But so it is that your Pope deposing them as you haue told vs was their superiour as you holde and teach For doubtlesse no inferiour can depose his superiour and consequently your Pope by your profession is superiour to our King This is but your Hypocritical Cozenage your cogging and lying your Diabolicall Equiuocation If your power were correspondent to your wil his Maiesty might speedily loose his Crowne and dignity GOD saue our Noble King and confound your Antichristian Pope S. R. Because Bellarmine teacheth that the Pope may excommunicate and depose Princes for heresie Bell sayth hee may depose them at his pleasure As if matters of Heresie were the Popes pleasure T. B. Here we haue freely granted once againe that the pope by Popish doctrine may depose Princes for heresie only this is denied that he deposeth them at his pleasure To which I thus reply First that euery heresie is voluntary and consequently seeing many popes haue been heretiks as Pope Adrian himselfe Alphonsus de Castro Melchior Canus Vignerius Nicolaus de Lyra and many others freely grant it followeth of necessity that heresie is the Popes pleasure Secondly that when I say the pope taketh vpon him to depose Princes at his pleasure I meane nothing else but that the pope will depose Princes whensoeuer they refuse to embrace and beleeue his late start vp Romish religion that is to say that doctrine which is added to the olde Roman religion at his pleasure For all that which the Church of England this day reiecteth of the Romish religion is added to the old Romish religion at the Popes pleasure This subiect is proued at large in my Motiues and Suruey But our Iesuite vrgeth further that Bell disproueth himselfe in these wordes Secular Priests saith Bell write plainly and resolutely that the pope hath no power to depriue Kings of their royall sceptars and regalities nor to giue away their kingdomes to another in which opinion likewise the French Papists concurre and iumpe with them Item the Seculars although they acknowledge the popes power supereminent in Spiritualibus yet doe they disclaime from it in Temporalibus when he taketh vpon him to depose Kinges from their Empires and to translate their kingdomes And least we should thinke these few priests who write so were no Papists Bell himselfe testifieth that they are the Popes deare vassals and professe the same Religion with other Papistes By these words our masked Iesuit as we see wold gladly impose vpon me that I haue slandered them and their Pope First because the secular priests deny the Popes power in deposing Kings Secondly because I graunt those seculars to be papists but this slander is easily returned to the Iesuite himselfe For first our Iesuites holde that the Pope may depose Kinges from their Dominions and regalities Againe the secular priests are of a contrary opinion Neyther for all that doth it follow that they are not papistes For it is very vsuall and common to Papists to dissent one from another in matters of Religion This is prooued in my Motiues Our masked Iesuit spendeth the whole chapters following viz the second third and fourth not in answering me and my proofes but in meere impertinent matters of the opinion of Knox and his fellow-ministers in Scotland and such like stuffe wherefore omitting his impertinent verosity in the saide three Chapters I come vnto the fift next following the same CHAP. 3. ¶ Conteining a confutation of S. R. his answere to the proofes of my assumption S. R. POpe Gregory saith Bell writing to the Emperor Mauritius calleth him soueraign Lord and professeth himselfe subiect to his command and to owe him obedience Wherupon Bell inferreth that for 600. years after Christ popes liued in dutifull obedience vnder Emperors T. B. I proued out of Pope Gregories wordes these three speciall points viz that Pope Gregory freely and willingly acknowledged the Emperour to be his soueraigne Lorde That he confesseth himselfe to be the Emperours subiect That he yeelded loyall obedience to the Emperor and for that respect thought himselfe bound in conscience to publish the Emperours law although in some part it seemed to disagree with Gods Law and that forsooth least hee should be found guilty of disloyalty toward his prince S. R. As for the place which Bell citeth he speaketh not there of the subiection duety or obedience of a subiect to his prince but of a seruant to his maister as he had bene to Mauritius whiles they were both pruiate men which himselfe plainely professeth in the beginning of his Letter in these wordes In this suggestion I speake not as Byshop nor as subiect by reason of the common-wealth but by priuate right of my owne because you
knowne vnto them Ergo they know the scripture to bee Gods worde because Christ not the church sheweth it vnto them Thirdly because the spiritual man as the Apostle writeth iudgeth al things and himselfe is iudged of no man Ergo he can iudge the holy Bible to be Gods worde For doubtles he that can Iudge euery thing can especially Iudge that thing which is most necessary for him And consequently Hee can Iudge truth from falshood Gods word from the word of euery creature This reason is confirmed by the constant Testimony of many famous papists Dionisius Carthusianus hath these words Spiritualis autem homâ— in quo est spiritus dei iudicat id est benâ— discernit omnia adsalutem pertinentia de singulis talibus verum iudicum proferendo inter bonum malum veruÌ„ falsum veraciter distinguendo The spirituall man which hath the spirit of God indgeth and truely discerneth all thinges which pertaine to saluation prououncing true iudgement of euery such thing and truely distinguishing betweene good and euill truth and falshood Nicolaus de Lyra affoordeth the same exposition to this Text of scripture The famous popish writer Aquinas is of the same mind These are his words Apostolls hic dicit quod spiritualis iudâ—â—at omnia quia sâ—lt homo habeus intellectum illustratii affectum ordinatum per spiritum sanctum de singulis quae pertinent ad salutem rectum indicium habet The Apostle heere saith that the spirituall man Iudgeth all thinges because forsooth a man hauing his vnderstanding enlightned and his affection ordered by the Holy-ghost hath a right Iudgement of all things which pertaine to saluation Iohannes Hosmeisterus hath these words Spiritualis fide sua eo penetrat vt omnia quae sunt spiritus Dei dijudicare possit nec iudicio suâ— fallatur vt bonum dicat malum vel stultum 〈◊〉 est sapientissimuÌ„ The spiritual man doth penetrate so far by his faith that he is able to iudg al things that are of the spirit of God neyther can he be deceiued in his Iudgment that he eyther call Good euill or that foolish which is most wise Out of the words of these great popish Doctours who are euer the best witnesses against the papists I obserue these instructions for the Reader First that euery regenerate person and child of God for all such are Spiritual is able to Iudge of euery thing that concernes his saluation and consequently which is falshood which is Gods word which is not because that especially pertaines to his saluation Secondly that euery childe of God is able by his faith to wade so farre that he can iudge of all needfull trueth and whatsoeuer is conuenient for his soules health neuer be deceiued in his Iudgement Fourthly because S. Iohn tels vs that the vnction which the faithfull haue receiued doth teach them all thinges Ergo to discerne Gods word from mans word Melchior Canus a learned Schooleman and a famous Byshop teacheth vs the selfe-same Doctrine in plainer termes These are his expresse words Praestanti quod in se est Deus fidem ad salutem necessariam non negat Sequitur non n. vnctio queÌ„cunque simpliciter docet de omnibus sed quemque de his quae sunt cipropria necessaria Sequitur concedimus liberaliter doctrinaÌ„ cuique in sua vita statu necessariam illi fore prospectaÌ„ cognitam qui fecerit voluntatem Dei. Sicut n. gustus bene affectus differentias saporum facilè descernit sic animi optima affectio facit vt homo doctrinam dei ad salutem necessariaÌ„ discernat ab errore contrario qui ex deo non est To the man that doth what in him lyeth God neuer denyeth faith necessary to saluation For the vnction doth not simply teach euery one euery thing but it teacheth euery one so much as is proper and necessary for him And we graunt freely that doctrine necessary for euery mans life and state is sufficiently knowne to him that doth the will of God For like as the well affected tast doth easily discerne the differences of sauors or tasts so doth the good affection of the mind bring to passe that a man may discerne the Doctrine of God necessary to saluation from contrary error which is not of God Thus writeth the grauest Papist for learning in the vniuersall world and consequently it is and must bee of great force against the Papistes whatsoeuer hath passed from his pen. And I protest vnto the Gentle Reader that nothing hath more estraunged me from Popery and set me at defiance with it then the cleere prospicuous Doctrine of the best Learned and most renowned Papistes for whosoeuer will seriously pervse the Bookes which I haue published to the view of the world shall therein finde by the Testimony of the best approued Papists euery point of setled Doctrine in the Church of England Out of the words of this learned Popish Byshop that when S. Iohn sayth The vnction teacheth vs all things Hee meaneth not the difficult Questions in Religion but all such points as are necessary for euery mans saluation Secondly that no man wanteth this knowledge and iudgment of Doctrine but he that is willingly ignorant and will not apply himselfe to liue Christianly Thirdly that euery priuate man is able to discern true Doctrine from Falshood and Error so farre forth as is requisite for his saluation as well as a sound and good tast is able to discern differences of tasts Ergo euery faithful Christian is able to discern Gods word from mans word because it is a thing necessary for his owne soules health The case is so cleare as it can by no reason be denyed Fiftly because the formall obiect of our faith is Veritas prima or God himselfe as Dionisius Areopagita telleth vs. Yea Aquinas the Popish Angellicall Doctor teacheth the selfe-same Doctrine Non. n. fides inquit diuina alicui assemitur nisi quia est à deo reuelatum For Diuine faith saith Aquinas will not yeeld assent to any thing vnlesse it be reuealed of God The truth of which doctrine S. Austen confirmeth in these Golden wordes Iam hic videte c. Nowe bretheren behold heere a great sacrament The sound of our wordes pierceth your eares but the Maister that teacheth you is within Thinke not that man learneth any thing of maÌ„ We Preachers may admonish you by sound of words but if he be not within that teacheth in vaine is our sounde The outward teachings are some helpes and admonitions but hee sitteth in his chaire in heauen that teacheth the hart The maister is within that teacheth It is Christ that teacheth It is his inspiration that instructeth Where his inspiration and vnction is not there the outward noyse of words is in vaine Thus writeth this holy auncient and Learned father with many moe words to the like effect By whose doctrine togither with that of
demerite eternall torment in hell fire Secondly that their Sacrament of Pennance doeth not conferre Grace Ex opere operato neyther are their most great faults therein forgiuen seeing after their auricular confession and absolution receiued of their ghostly Fathers they still stande in such feare of remission of their most great faults that they must needs confesse the same daily in time of Popish Masse To which two Corollaries I caÌ„not but adde this delicate Post-past for his holines viz That the supposed certainty of the operation of Popish sacraments is as vncertaine as the wind For though all Papists of all sorts be bound to beleeue that Popish absolution ministred by a Popish priest after Popish auricular confession doth vndoubtedly purge them from all their sins though neuer so many neuer so great yet after such confession and such absolution receiued from the Priestes mouth they are bound by Popish lawe and Doctrine immediately to confesse their most greeuous â—aults in time of Popish Masse Whereupon followeth of necessity that Popish late start-vp Religion is able to bring all Papists headlong into desperation S. R. If you loue mee saith Christ keepe my Commaundements but how can we keepe them if they damnably deadly breake them Can true keeping thinkes Bell and true breaking stand together T. B. True keeping and true breaking in diuers respects both may and do well stand together For as the faithful in respect of their sinnes inherent in them doe breake Gods Commaundements and are in state of damnation so in respect of Christs merits imputed to them of mercy they are iust and keepe Gods commaundements perfectly For as the disobedience of Adam made all men sinners so the obedience of Christ made all the faithfull holy and iust This is it that S. Iohn saith He that is borne of God sinneth not which is not meant that he sinne not indeed but as wee liaue heard out of S. Austen and Abbot Bernard That his sinnes be pardoned and not imputed to him Hitherto we haue seene and viewed our Iesuites Diuinity now a word or two of his great charity and there an end S. R. What sir are these speeches S. Chrisostoms cited by your selse What neede a Sermon What neede a Preacher Surely then your preaching is needlesse and consequently the fifty pound pension giuen to you for it may bee well spared T. B. Behold heere our Iesuites charity He tooke in hand to aunswere the Downefall of Popery but hauing broken his back with the fal therof taking to hart that he was put at a Non-plus as not able to defend the Pope Popery he deuised with himselfe how hee might bee auenged of me and so took occasion to quarrell at my pensioÌ„ A rare Metamorphosis doubtles a digression of meer foolery to what end it were wisedome to diuine The question in hande was of the Popes souer aignety Of Religion Of Faith Of Saluation All which things though of great consequence being set apart our Iesuite as one forgetfull of the text beginneth sodainly to preach against my pension telling his Reader with all grauity that it may be well spared It may seeme our Iesuite would haue a begging Fryer and so to spend my time in seeking my dinner But as it pleased most Noble Queene Elizabeth of famous memory of her Royall bounty to bestow the fifty pound pension on me and as it hath hitherto well pleased his most excellent Maiesty to continue the same for mine honest maintainance so I hope that notwithstanding all the Iesuites pratling I would say preaching I shall still enioy the same Soli Deo vni trino honor Glorìa FINIS GEntle Reader by reason of the Authors absence and mis-vnderstanding the Copy in the 49. page these two lines are thus rightly to be corrected Ex conclusione posita probationibus quae à patre à Castro affirmantur colligitur cautè legendum esse Caietanum dicentem c. Ephe. 4. 5 The Chuâ—â— of England defendeth old Româ— religion The late Râ—â—mish faith the new reâ—â—â—â—â—on 〈◊〉 this point wâ—ll 〈◊〉 Par. 19. Reg. 18. Par. 29. 30 1. 34. Reg. 2. 4. 8. â—ee defend 〈◊〉 old RomaÌ„â—â—ligion â—n Dom 1498. 〈…〉 〈…〉 annot in 〈…〉 de potest 〈…〉 â—onc 〈◊〉 4. p. 139 〈◊〉 Iohns esie conâ—nned with sound of â—â—â—â—pets Adrianus Lyr. in 16. 〈◊〉 Mat. The Pope with child 1. Tim. 2. 12. Seauen Pop witnesses 〈◊〉 pope Iohn was a woâ—â— Behold Poâ— Iohn the vi gin 〈◊〉 Dom â—07 〈◊〉 is now 〈◊〉 indeleble Character most bruâ—â— cruelty â—â—uclerus Bishops must sweare to be true to the Pope Our holy Iesuite must needs haue a fore-runner The truth 〈◊〉 preuaile in time and Poâ—â—pery wholly ouerthrowne Genâ— 27 41 See my Anathomy of Popish tyranny Hest 7 10. August epist 48 Tom 2 3 Cap quicunque de haeret lib 6 Relect 4 de potest papae conc propos 16 caus 17 q 4 cap neâ—ini Rom 10 2 Marke well this word Late Victor de potest papae conc rel 4. pag. 151 Polid. Virg. lib. 4. cap. 9 pag. 39 Roffensis art 37. adu Luth. pag. 11 Couar Tom. 1 part 2. cap. 7 par 4. â— 14. in medio In the first Article Page 4 Page 7 Page 55 Page 75 Page 26 Page 17 Sigebert An. 1088. Sigebert iâ— Chron. An. 1088. See my Anathomy Page 5 Page 6 dist 22. can omner Page 6 Page 7 Page 8 In my Anathomy in the Caueat to the Reader and libr. 2. cap. 4. cap. 9. â—â—pist to the King Page 27 Page 28 Page 30 dist 40. cap. si papa Gers. de pot eccle cons. 12. part 3. Hugo Cardin. ps 50. See my profes in the downe-fall of popery Gâ—rs de potest eccles consid 12. part 3 Page 33 3. Reg 2 vers 35 27 3 Reg. 4 4 Cap. 2 35 Num. 27 17 2 Reg. 2 27 vbi supra verse 35. 3 Reg. 2 v. 27. v. 35. Page 38 Rom 14 23 1 cor 10 31 Page 37 See the secoÌ„d chapt for this point Page 37 2 Sam. 15 5. 6 Page 42 In my Motiues Page 44 Page 47 Page 49 The first step Page 49 The 2. step Page 51 Marke 3 24 Pag 52 In the downfall pag 3. Page 54 The 3. step Page 52 Platina in vita Bened. secund Iâ— vita Pelagii 2 Platini in vita Siluerii Pag 53 The 4. step The 5. step Page 57 Page 57. An. 756. Nautle gen 27. pag. 678 The 6. step Page 64 Sigebert in Chron. An. 801. Bellarm. tom 1. col 831 The 7 step Phil. Berg. pag. 277 Auton 3. partit 22. cap. 5 §. 13 Page 70 Prou. 8 15 16. Rom. 13 1 The 8. step Note this point well Bonifac. 8 In extr dist 22 can omnes lib 7. epist â— Sigebert An. 1088. fol. 117. K Chron. An 1088 Anton 3 partit 22 cap 5 §. 8. In summam pag. 152 Page 78. Page 78 The first lye The 2. lye The 3. lye The 4. lye