bee accounted true byshops of Rome without letters patents of Emperours who were professed enemies made wars vpon most of the Barbarians T. B. If the Iesuite Parsons for he is the libeller and Author of this lying and slanderous pamphlet were not at a Non plus and vnable truly to answer me hee would neuer for shame vtter so many lies and notorious vntruths For first Platina is wholy on my side affirming resolutely that none could be made byshop of Rome without the letters pattents of the Emperour vntill the time of Benedict the 2. Secondly where our impudent Iesuite laboreth to make his tale good because Pelagius the seconde was created without commaund of the Prince he passeth impudencie it selfe These are Platina his owne words Haec autem vna fuit causa quare Pelagius iniussuprincipis tam pontifex creatus sit cum extra obsessam abhoste vrbe mitti quispiam non posset Nil n. tum à clero in eligendo pontifice actuÌ„ erat nisi eius electioneÌ„ imper approbasset This was one cause why Pelagius was theÌ„ made Pope without the commaund of the Prince because none could goe to the Prince the enemy besiedging the Citty for nothing doen by the Clergy at that time was in force vnlesse the Emperour had approued their election Loe Gentle Reader our Iesuite would prooue that the choice of the B. of Rome was good without the voice of the Emperor because Pelagius was created without commaund of the Prince and he alledgeth Platina for his Author What a fond fellow is this Platina first telleth him plainely that no election of any Pope was good without the Letters pattents of the Emperour He telleth him secondly that Pelagius was made Pope without the command of the Prince That is true But what followeth Forsooth that he was so made for necessity sake and as all men know necessity hath no law But what necessitie was it We haue heard already out of Platina because the Citty was besieged of the enemy so as none coulde haue passage to the Emperor The Iesuite therefore is a fonde disputer bringing that for him which maketh wholy against him and confoundeth both himselfe and his pope euerlastingly Thirdly where foolish and Traiterous Iesuite Parsons laboureth to defend the Pope by the creation of Siluerius because he was created at the commaund of Theodate a Gothish King it maketh as much against him as his former sottish and sencelesse affirmation For after that Platina hath tolde vs that Siluerius was made Byshoppe or Pope at the commaund of Theodate a Gothish King hee by and by addeth these words Cum antea non regum sed imperatorum autoritas interveniret whereas in former times not the Authority of Kings but of Emperors was requyred Marke these wordes Gentle Reader and detest the deceitfull dealing of all Trayterous and cozening Iesuits The Iesuite Parsons saith that Platina speaketh of the time since Pope Virgillius But we see that Platina speaketh of the time before Siluerius which Siluerius was before Vigiius Yea Pelagius the second was also after Vigilius so our Iesuite is turned vpside-downe and beaten with his owne rod. To the fourth step which was the deposition of Childericke King of France by Pope Zachary Our Iesuite answereth roundly but nothing clarkly that the deposition was most iust which foolish and shamefull doctrine I deeme sufficiently confuted by the bare recitall thereof especially seeing I haue else where written at large of this subiect S. R. The fift step saith Bell was the decay of the Empyre in the East about the yeare 756. at what time Pipin being called into Italy by Pope Steuen 2. to deliuer Rome froÌ„ the siege of the Lombards and ouer comming gaue vp the gouernment of Italie into the Popes hands Heere Bell hudleth vp store of vntruthes that the Empyre decaied in the East about the yeere 756. for it decayed long before about the yeare 635. vnder the Hereticall Emperour Heraclius T. B. Here our traytorous Iesuite full of nothing but Rebellion wind vanity and lying cryeth out with open mouth against vntruthes when all vntruthes proceede from his owne pen. Nothing in this steppe of the Popes ladder is worthy of examination saue that only which concerneth the time of the decay of the Empire in the East I say as I truely saide before that the decay of the Empyre in the East was about the yeare 756. I adde this worde about not precisely meaning any one certaine yeare For Historiographers and Chronographers doe sildome or neuer iumpe in the certaine or precise time or yeare Our Iesuite sayth that it decayed long before about the year 635. We both haue and vse this word about as it may seeme for that end and purpose which I haue already named Marke now the profe and then iudge who is the Lyar. Matthaeus Palmerius in his Chronology in the yeare 756. hath these expresse wordes Deficiente sedulo in Oriente Romanorum imperio imperatore Christianos persequente Stephanus pontifex imperiales titulos ac dignitates Francorum Regibus concessit Pipinum suosque tantum à stirpe successores in eorum reges confirmauit caeteris vero omnibus interdixit When the Romaine Empire in the East was indeed dissolued and the Emperour persecuted the Christians then Pope Stephen granted the imperiall tytles and dignities to the French K. and confirmed Pipin and his lineall successors onely to be their kinges excluding all the rest Thus writeth that famous Historiographer affirming directly that the Empire in the East was dissolued in the yeare 756. as I doe hold Iohannes Nauclerus hath these expresse words Anno salutis 800. in die natiuitatis Dom prohabita matura deliberatione Leo pontifex Rom considerans imperatores Constantinopolitanas agre ad nomen tueri ob eam rem vrbeÌ„ Romam atque Italiam magnis calamitatibus pressam simulque retrâ—ctans errores Graecorum frequentes in obedientiam occidentale imporium quasi pro derelicto à Graecis haebitum erigione verò perpendens Carolum Francorum regem potentissimum optime de Ecclesia meritum qui ecclesiam ab oppressione Desiderij regis Longobardorum liberauit sicut pater eius Pipinus ab Aistulpho sic est avus Martellus â— Gothis Saracenis da propter inter missarum solemnia eo die in Basilica S. Petri pontifex populi Romani consensu Carolumimperatorem Romanorum declarat aâ— diademaâ—e coronat ter acclamante populo Romano In the yeare of our saluation 800. vpon the day of the Natiuity of our Lorde after mature deliberation Leo Byshop of Rome considering that the Emperors of Constantinople could hardly defend that name and that for that cause the citty of Rome and Italy was subiect to great calamities and withall correcting the frequent errors and disobedience and that the Greekes did make no reckoning of the West Empire on the other side pondering that Charles the French King was
the Fathers and my selfe with them doe willingly admit and greatly reuerence many vnwritten Tradâ—tions beeing consonant to the Holy Scriptures but neither as matters of Faith nor as partes of necessary doctrine but as thinges tending to order comelinesse in the worship of God and administration of his sacraments In this kind of Traditions I willingly agree with Saint Chrisostome Saint Basil S. Ambrose and other fathers Neither would I wish any to bee too curious in this kind of Traditions It is enough to heare of theÌ„ to whom the chiefe care of the church is committed that it is a Tradition of the Elders and so haue I answered enough to all friuolous obiections of our Iesuite especially if The Downefall be well marked The rest which I let passe is sufficiently confuted there Saint Chrisostoms meaning is plainely as I haue said Hence it may apeare because in the former part of this Obiection he will admit nothing without the scripture In thinges concerning faith and Doctrine euer vnder stande in the latter part of the Obiection he admitteth vnwritten Traditions and wil not haue vs too curious in receiuing them In thinge which are indifferent euer vnderstand S. R. Bell citeth Byshop Fisher because in one place hee calleth the Scripture the store-house of all truths necessarie to be knowne of Christians and in another sayeth that vvhen Heretiques contend with vs wee must defend our cause with other help theÌ„ by the holy scripture His meaning is that when we dispute with Heretiques we ought to haue other helpes beside scripture T. B. His meaning is as you say and I approue the same But why doth he require other helpe then the scripture seeing the scripture as he graunteth is the store-house of all necessary truths Shall I tell you You will not thanke me for my paines I haue set downe at large in my Booke of Motiues what this your holy Byshoppe hath written of Purgatory and Pardons I will now recount the argument onely referring the Reader to the place First Maister Fisher telleth vs that the Greeke church neuer bel eeued Purgatory Secondly that the Latine Church and Church of Rome did not beleeue the sayd Purgatory for many hundered of yeares after S. Peters death whose successor for al that the Pope boasteth himselfe to be Thirdly that this Purgatory was not beleeued of all the Latine Church at one and the same time but by litle little Where I wish the Reader to note by the way that Popery crept into the Church by little and little and not all at one time which is a point that galleth the papistes more then a little I weene Fourthly that Purgatory was beleeued in these latter dayes by speciall reuelation of the holy Ghost Fiftly that Pardons came not vp till Purgatory was found out for in Purgatory resteth the life of Pardons as which if ther be no Purgatory are not worth a straw Sixtly that Purgatory was a loug time vnknowne Seauenthly that Purgatory could not be found in the Scripture of a very long time Eightly that it was not wholly found out by the scriptures but partly by Reuelations And heere wee see that verified which our Iesuite out of Bellarmine telleth vs viz that the holy Scripture is but a partial rule of faith For if it be a totall rule of fayth the Pope as Maister Fisher affirmeth must both want his Purgatory and be bereaued of his pardons Ninthly that pardons were not heard of or knowne to the Primatiue Church Tenthly that then Pardons began when men began to feare the paines of Purgatory This is the summe of that worthy Doctrine which Byshop Fisher hath published to the world euen at that time when he defended the Pope and Popery after the best manner he could He that shall read his words in my Motiues at large cannot but detest the Pope and all popish faction Hence it is most apparant why the Byshop sayd that they must vse other helpes then the holy Scripture for the maintenance of their Religion for the Scripture is but a partiall rule of popish faith as wee haue heard alreadie S. R. Bell citeth S. Thomas that whatsoeuer Christ woulde haue vs to read of his doings and sayings he commanded the Apostles to write as with his own hands But this maketh nothing against vs both because S. Thomas saith not what Christ would haue vs beleeue but what hee would haue vs read and Traditions be such as Christ would haue vs beleeue though we read them not As also because S. Thomas speaketh not of all points of beleefe but onely of Christs sayings doings besides which the very sayings and dooinges of the Apostles recorded in their Acts and Epistles or testified by Tradition are to be beleeued T. B. I answere First that Popery is this day a most miserable Religion and woe vnto them that do beleeue and obey the same This is or may bee euident to euery one throughout this whole discourse Secondly that Aquinas auoucheth very plainely as I sayde in the Downefall that all things necessary to our saluation are contained in the Scriptures For in Christs deeds are contained his myracles his life his conuersation in his sayinges Semblably are contained his preaching his teaching his doctrine and consequently whatsoeuer is necessary for vs to know If then this be true as it is most true for the papists may not deny the doctrine of Aquinas that whatsoeuer Christ would haue vs to know of his myracles of his life of his conuersation of his preaching of his teaching of his doctrine the same is written in the Scriptures then doubtlesse none but such as will Cum ratione in sanires can deny all thinges necessary for our saluation to be contained in the holy scriptures Yea if our Iesuite will stand to his owne doctrine plainly auouched in this present Pamphlet this Controuersie is at an end for we agree therein These are his expresse words For surely the Prophets and Euangelists writing their Doctrine for our better remembrance would omit no one point which was necessary to bee actually knowne of euery one especially seeing they haue written many things which are not so necessary And this teacheth S. Austen when he sayth that those things are written which seemed sufficient for the saluation of the faithfull Thus writeth our Fryer Iesuite Out of whose words I note first that the Prophets and Apostles wrote their doctrine for our good Secondly that they left no point vnwritten which was necessary for vs to know Thirdly that he yeeldeth a reason why all thinges necessary are written viz because the Prophets Euangelists haue written many things which were not so necessary for vs to know Fourthly that S. Austen teacheth vs the same doctrin viz that all things necessary for our saluation are committed to writing and set downe in the Scripture yea the Iesuite affirmeth in another place out of the same Saint Austen that all things are plainly set downe
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