for the writers of Scriptures when we faithfully beleeue that the holy Ghost was the author of the booke Quis haec scripserit saith he valdè superuacuè quaeritur cùm tamen author libri Spiritus Sanctus fideliter credatur Which is as much as if he should say that the authoritie of Scriptures in regard of vs proceedeth not from the writer much lesse from the teacher or propounder but from the holy Ghost 3. Now the Romanists teach that the books of the Machabees and such like are canonicall Scriptures and equall to other books of the old Testament But S. Peter 2. Ep. 1. where by the word of y e Prophets he vnderstandeth y e Scriptures excludeth from the ranke of Scriptures of y e old Testament al books not written by Prophets of which sort are the books of the Machabees being written long after the times of Malachy the last of the Prophets Gregor lib. 19. moral c. 17. doth say plainly that y e books of the Machabees are not canonical 4. Now they affirme that the Pope is the foundation head of the Church But the Apostle Paul sheweth vs that Christ is the head of the Church and that the same is built vpon the Apostles and Prophets Christ being the chiete corner stone and we may not thinke that the Apostle Peter taught any other doctrine Greg. lib. 4. Epist. 82. naming Peter and other Apostles saith they were not heads but members of the Church Sub vno capite saith he omnes membra sunt Ecclesiae Neither is it credible that Eleutherius or Austin taught any other doctrine 5. When Cornelius as we reade Act. 10. did fall at Peters feet and adored him Peter would not suffer it And Gregory and Eleutherius were far from admitting men to kisse their slippers But now the Romanists giue the bastonata to those that wil not worship the Pope and ordinarily the Pope requireth adoration and suffereth great Princes to kisse his feete Of late some are said to haue disputed that Latria is due to the Pope 6. Now also the bishops of Rome haue giuen ouer preaching and feeding the flocke But the Apostle Peter exhorteth all Bishops and Elders to feed the flocke that dependeth on them And Greg. in pastor p. 2. saith That all bishops take on them the office of a Preacher or Cryer Praeconis officium suscipit saith he quisquis ad sacerdotium accedit 7. Now the Popes carry themselues as Lords ouer their flocke and entitle themselues Oecumenicall or Vniuersall bishops But Peter 1. Epi. 5. forbiddeth Elders to beare themselues as Lords ouer Gods heritage And Greg. lib. 4. Epist. 78. 80. condemneth this title of Uniuersall and Oecumenicall bishop as proud and Antichristian 8. Now they that take vpon them to curse kings and to raise rebellion against them and to thrust them out of their royall seates as appeareth by the wicked Buls of Paule the 3. against Henry the 8. of England of Pius the 5. Sixtus the 5. against Q Elizabeth and the wicked Decretais of Greg. the 7. against Henry the 4. and of Gregorie the 9. and Innocent the 4. against Friderick the 2. But the Apostle Peter neuer cursed Nero albeit he was a most cursed fellow nor went about to depose him Nay contrariwise he exhorteth all Christians to submit themselues to kings and gouernors Likewise Eleutherius Gregorie were obedient to temporall Princes Greg. li. 4. ep 78. calleth the Emperor his most pious Lord and submitteth himself euen in an Ecclesiastical cause to his order Pijssimi Domini scripta suscepi saith he vt cum fratre consacerdote meo debeam esse pacificus 9. Now they teach that the reprobate wicked men professing the Romish faith are true members of the Catholike Church as appeareth by Bellarmines discourse de Ecclesia militante They include the same also within the precincts of the Romish Church But S. Peter 1. Epist. 1. sheweth that it consisteth of the elect according to Gods foreknowledge dispersed in Pontus Galatia and other countries Gregorie in Cantic 4. saith that the holy Church is called hortus conclusus that is a garden walled round about because it is of euery side so enuironed with a wall of charitie that no reprobate person may come within the number of the elect Likewise in the 28. book of his Morals he concludeth all the elect within the measure of the Church Neither doth it appeare that either Eleutherius or Austin did teach otherwise 10. They now teach vs to doubt of our election and saluation But S. Peter exhorteth vs 2. Epist. 1. to make our calling and election sure Which were a most vaine exhortation and request if no man could assure himself of his saluation Neither did Eleutherius or Gregory or Austin in this dissent from him 11. They now teach priests to offer for quicke and dead and Christians to receiue the Sacrament vnder one kind But Peter kept Christs institution inuiolably which sheweth that the Sacrament is to be receiued vnder both the kinds of bread and wine and not to be offered for quick and dead Gregory also homil 22. in Euang. sheweth that the people receiued both kinds Quid sit sanguis Agni saith he speaking to the people iam non audiendo sed bibendo didicistis 12. They make their followers beleeue that Christs naturall bodie is really vnder the formes of bread and wine although it cannot be felt nor séene there But Peter knew that Christ had no other body but such a one as might be felt and séene And Gregorie lib. 14. moral c. 31. 32. imputeth this as an heresie to Eutychius that mens bodies after the resurrection should be impalpable and inuisible 13. They giue out that we may redéeme our sins with siluer and gold buying and procuring Indulgences and with our owne satisfactions both in this life and in Purgatorie But S. Peter 1. Epist. 1. saith expresly We are not redeemed with siluer and gold but by the precious bloud of Christ. Gregorie likewise in Psal. 5. Peenit saith that our Redeemer is called excelsus or high because none beside God could redéeme vs out of the hands of our enemies And lib. Moral 9-cap 30. Non valent virtute propria saith he ab humano genere supplicia sequuturae mortis expleri that is No man by his owne power can satisfie for the paines in the world to come 14. Now in celebration of the holy Eucharist they haue added a number of prayers for quicke and dead and prayers and confessions to Saints Angels But the Apostles as Gregorie testifieth lib. 7. Epist. 63. did consecrate saying onely the Lords prayer And in his time and long after the formes now vsed were not receiued 15. Neither Saint Peter nor Eleutherius nor Gregorie nor Austin did make the traditions of the Church equall to the word of God written Nay Gregorie vpon the Canticles cap. 2. saith that in Christ alone we find wholesome meate But if in Christ
first conuert the Britains to the faith of Christ. So sayth Capgraue in his legend of Ioseph So sayth Sanders in his preface to his sclanderous booke of schisme Britannos sayth he ad fidem Christi primus conuertisse primamque Ecclesiam in illa natione crexisse perhibetur Iosephus ab Arimathaea Lastly Parsons himselfe in his late Ward-word knew no more but of the two conuersions as he calleth them of England the first vnder Eleutherius the second vnder Gregory the first Wherefore either now or then he vttred vntruth The arguments and testimonies produced by Parsons to prooue S. Peters preaching in Britaine are weake and friuolous First saith he of S. Peter himselfe to haue bene in England or Britany and preached founded Churches and ordeined Priests and Deacons therein is recorded out of Greeke antiquities by Simeon Metaphrastes a Graecian But first it may be a question how he knoweth that Simeon Metaphrastes a Graecian sayth so and that out of Gréeke antiquities seeing he poore idiot vnderstandeth no Gréeke nor hath read any Greeke antiquities he quoteth therefore Metaphrastes apud Surium 23. Iuny but Caesar Baronius in his Annales quoteth Metaphr 29. Iuny Secondly he wrōgeth both Metaphrastes Surius adding to their words Thirdly albeit he had reported their words truly yet neither are we to giue credit to Metaphrastes a lying pedant liuing in Constantinople some 700. yeares agone and writing more lyes then leaues nor to Surius a superstitious Monke and a professed enemy of the truth Finally neither doth Metaphrastes nor Surius name one Church founded or one Bishop ordeined by Peter nor is Parsons able to name them His second reason is deriued from the testimony of Innocentius in his epistle to Decentius in the chapt Quis nesciat dist 11. But first there is no mention in that epistle made of Britaine neither can the same be well vnderstood by the Ilands lying betwixt Italy France Spaine Africa and Sicilia but rather some Ilands of the Mediterranean sea Secondly this epistle is euidently counterfet and conteineth a most notorious vntruth For he saith that none did institute Churches or teach in Italy France Spaine Afrike Sicily and the Ilands betweene them but S. Peter and his successors which is clearely refuted by the preaching of Paule in Italy of Iames in Spayne of Philip and Dionysius in France and is conuinced not only by the testimony of histories and fathers but also by the infallible authority of scriptures which testifie of Paules preaching in Rome and other places of Italy that receiued no authority frō Peter The Glosse therfore to salue this sore and to help this lye by alius in that Chapter vnderstandeth contrarius As if Innocent had said that none did preach contrary to Peter in all those places And Parsons to adde some weight to his light argument addeth these words vnto Innocentius or his schollers falsifying the deposition of his owne witnesse Finally these words of Innocentius do not imply that Peter preached in Britaine but some of his successors The third testimonie brought for proofe of this first conuersion is taken out of one William Eisengrene his first Centurie But it is of no more weight then the testimonie of Isegrime the wolfe in the booke of Reinard the foxe the fellow being a weake author and a party in this cause Furthermore he plainely contradicteth Caesar Baronius For where he saith that Peter preached in Britaine in the raigne of Claudius Sir Isegrime writeth that he founded Christian Churches in England vnder Nero if Parsons say truly So lyars confound themselues like Cadmus his broode one contending against another and each cutting his fellowes throte Parsons his fourth testimonie is out of Gildas de excid Britanniae where he saith the priests of Britaine did vsurpe S. Peter the Apostles seate with impure fecte But this sheweth that al bishops teaching S. Peters doctrine do sit after a sort in S. Peters chaire rather then that S. Peter placed a speciall chaire and sate as Bishop in Britaine of which neither Gildas nor other authenticall author giueth the least signification Saint Augustine de Agone Christiano c. 30. teacheth vs that these words spoken to Peter Louest thou me feede my sheepe belong to all Bishops Cùm ei dicitur saith he ad omnes dicitur Amas me pasce oues meas Cyprian Hierome Optatus and other Fathers call all Bishops the Apostles successors albeit the Apostles did not there sit or teach where the Bishops haue their sea which are tearmed their successors Fiftly he alleadgeth the testimonie of Alred Rienual a Cistercian Monk recorded by Surius 5. lanuarij who about 500 yeares agone as he saith wrote that S. Peter appearing to a holy man shewed him how he preached himselfe in England But neither can Parsons name this holy man vpon whose credit this report dependeth nor is any credit to be giuen to Surius or to his legends or to such fained dreames and reuelations as he reporteth In the meane while the Papists if they be not wilfully blind may sée how Parsons gulleth them with lyes and fables out of Simeon Metaphrastes and Surius and discerne what a braue péece of worke his treatise of thrée Conuersions is that is founded vpon dreames reuelations and fables testified onely by authors of legends fat crammed Monkes and professed enemies of the truth Finally in the same Chapter he discourseth of the preaching of Paule Simon Zelotes Aristobolus and Ioseph of Arimathaea in Britaine He collecteth also some suspitions out of Gildas Nicephorus and others as if the Britains were conuerted by some Romaines which being Christians went with Claudius the Emperor against the Britains But what maketh all this to proue that the Britains were first conuerted by Peter We are hereof to conclude the contrarie rather For if mention be made of Simon Zelotes and Aristobolus and others of more obscure note for preaching in Britaine it is not like that the preaching of Peter here in this Iland should haue bene suppressed in silence if there had bene any such thing Parsons surmiseth that those that went with Claudius into Britaine were sent thither by Peter But that is his owne foolish conceit and vaine imagination No auncient Writer doth testifie any such thing Thus then we may sée that all Parsons his discourse concerning the conuersion of Britaine by S. Peter is subuerted and brought to nothing Let vs therefore consider what is to be thought of the other two supposed conuersions CHAP. II. Of the pretended conuersion of Lucius king of Britaine and of the British nation to Christian religion by Eleutherius bishop of Rome and his agents The report of the conuersion of the Britains and their king Lucius vnto the faith of Christ although beléeued by Parsons and the Romanists as an article of their conuertible faith yet for many iust respects may well be called into question First the name of Lucius séemeth rather to sauour of the Latine then of the British language Neither can it be said
meanes yet most of them were conuerted by others Laurentius baptized the sonne of Ethelbert that was a pagan The king of Northumbers marying Edelburg the daughter of Ethelbert by her perswasion was christened by Paulinus Erpwald the king of the Castangles receiued the faith by the perswasion of king Edwine Osric and Eanfrid kings of the Deirans and Bernicians were baptized in Scotland Many Northerne Saxons were also conuerted to religion by the meanes of king Oswald and Finan a Scot. Birinus ordained by Asterius bishop of Genua conuerted the West-Saxons Sigbert was baptized in France and raigning in Essex caused many to embrace Christian religion Peda king of Middleangles was baptized also by Finan a Scot. Vlfride consecrated bishop by Ailbert bishop of Paris conuerted to Christ the Southsaxons And all this is testified by Henry of Huntington With him also agrée for the most part Beda William of Malmesburie and diuers other Chroniclers It is therefore euident that Austin performed either litle or nothing those conuersions of Saxon nations being wrought by others after his death Fourthly it is most apparent that neither the French nor Britains of which the inhabitants of this land consist as much as of Saxons were conuerted by Austin Not the French for that Austin was not sent vnto them and for that they had receiued Christianitie long before Not the Britains for that Austin was sent to Saxons and not to Britains Secondly the Britains were Christians long before Austins coming into England neither did Christianitie after their first conuersion euer faile amongst them as is euident by the testimonie of Bede Capgraue and others Not long before the arriuall of Augustine many Britains about the time of Caster being newly baptized went out with the rest vnder the conduct of Germanus to fight against the Picts and Saxons and obtained a great victorie as we may reade in Bede lib. 1. hist. Angl. cap 20. Likewise in the Councell assembled by Austin and mentioned by Beda lib. 2. hist. Angl. cap. 2. there appeared diuers Bishops of the British nation Thirdly the Britains as Beda writeth refused to subiect themselues to Austins iurisdiction and to accept his orders Finally it appeareth that Austin did rather worke the subuersion then the conuersion of the Britains animating the Saxons to destroy them Fiftly Austin shewed extreame cowardire in coming towards England and hardly was perswaded to set forward as we may reade in Bede lib. 1. hist. Angl. cap. 23. Coming also into Kent he was not able to speake one word of English nor to preach vnlesse it were by his interpreter Lastly he was ordained Archbishop of England by Eltherius bishop of Arles at the commandement of Gregorie But first such feare or cowardice beséemeth no Apostolike man Secondly faith cometh by hearing and vnderstanding and not by commission or outward signes It séemeth therefore that Austins Interpreters did rather conuert the Saxons then Austin himselfe Finally what power had either the bishop of Arles or Gregorie to appoint Archbishops in England And how cometh it to passe that now more Archbishops are here then one if his order had any force That these exceptions are true Beda will witnesse Percussi timore inerti saith he lib. 1. hist. Angl. cap. 23. redire domum potiùs quà m barbaram feram incredulamque gentem cuius ne linguam quidem nossent adire cogitabant Et hoc esse tutius communi consilio decernebant And againe cap. 26. Acceperunt praecipiente Papa Gregorio de Francorum gente interpretes And afterward cap. 28. Augustinus venit Arelas ab Archiepiscopo eiusdem ciuitatis iuxta quod iussa sancti Patris Gregorij acceperant Archiepiscopus genti Anglorum ordinatus est Whatsoeuer then was done by Austin the same concerned none but a few Saxons of Kent and such as were baptized by him Neither did he deserue more then is due to euery minister of Gods word and Sacraments that by preaching and baptizing gaineth soules vnto Christ Iesus The Normans and Northern and West Saxons are nothing beholding to him The Britains haue cause to detest his memorie and to thinke hardly of him for his pride and barbarous crueltie If therefore Rob. Parsons meane to gaine any thing by the labours of Gregorie or Austin he must proue first that these two did preach to the auncient Saxons Britains French and other inhabitants of England Next that the present Pope is like vnto Gregorie the malignant race of Masse-priests and Iebusites to Austin Thirdly that all Churches erected by Preachers sent from other nations are to subiect themselues to the Churches and Bishops that sent them And finally if he will haue vs to kéepe vnitie with the moderne Church of Rome he must proue that the same is neither departed from Christ nor from the doctrine of Austin and Gregorie If not he doth but cast feathers against the wind and both tire himselfe with writing and vexe his reader with examining his fooleries and idle imaginations CHAP. IIII. That the moderne doctrine of the Church of Rome which the Church of England reiecteth was either oppugned by Peter Eleutherius Gregorie and Austin or at the least vnknowne vnto them BUt what would it aduantage Rob. Parsons if he could proue that either the auncient Britains were conuerted to the faith by S. Peter and Eleutherius or the ancient Saxons by Gregorie and Austin séeing the moderne doctrine of the Church of Rome which is now reiected was either oppugned by them or at the least neuer knowne vnto them Now the Romanists prohibite holy Scriptures to be read publikely in vulgar tongues as dark and vnprofitable and condemne those that reade them translated into vulgar tongues without licence But the Apostle S. Peter 1. Epist. 2. exhorteth all Christians though newly regenerate to desire the sincere milke of the word And 2. Epist. 1. sheweth That they do well that take heede to the words of the Prophets as to a light shining in a darke place Neither néed we doubt but that all Peters true successors maintaine the same doctrine Gregorie in Ezechiel homil 10. doth commend Scriptures as meate and drinke and lib. 2. Moral as a glasse It is not likely therefore that he would prohibite Christians to eate and drinke and to behold themselues in a glasse that thereby they may learne to informe themselues in matters of faith and to reforme their manners 2. Now they teach that the holy Scriptures to vs are not authenticall nor canonicall vnlesse the Pope deliuer them and consigne them And this is the meaning of Bellarmine li. de notis Eccles. cap. 2. where he saith that the Scriptures do depend vpon the Church and of Stapleton in his booke written in defence of the authoritie of the Church But S. Peter 2. Epist. 1. saith that the word of the Prophets is most sure vnto vs. We haue saith he a most sure word of the Prophets And Gregorie in his preface vnto his Commentaries vpon Iob saith that in vaine we search
own faction began now to hold y t in euery seuerall church there ought to be but one bishop Furthermore neither he nor the Magdeburgians do well vnderstand Cyprian lib. 4. cpist 8. For indéede he speaketh not of the Romane church but of the vniuersall church The like may be sayd of Cyprians booke de simplic Praelat Finally if Parsons vpon the words of Cyprian or Origen can conclude the primacy challenged by the Pope he shall well deserue a Cardinals hat But in the meane while he must content himselfe with a garland of Fore tayles for his insignious fopperie that by such weake surmises thinketh to proue the faith of Eleutherius Clement the 8. to be all one He should also haue alledged the testimonie of the Magdeburgians as yeelding the Fathers to make for the popish sacrifice of the Masse for transubstantiation the worship of images but therein he faileth Onely he talketh idlely of certaine frauds practised by them in citing the Fathers and toucheth them for dissenting from the Fathers in matters of Frée-will Iustification Repentance Good workes Fasts Uirginitie kéeping of Holy dayes Martyrdome inuocation of Saints Purgatorie Traditions Monasticall life Reliques and such like points But all this is nothing to the purpose For neither are we bound to performe and make good euery priuate mans singular opinions nor do the Magdeburgians note any great matters of difference betwixt themselues and the Fathers nor do they alwaies gather their sentences out of the authenticall writings of the Fathers neither do they meane and comprehend all as oft as they speake against one or two nor finally doth it follow because some one or two Fathers do dissent in some one or two points from vs that either al the Fathers make against vs or that all most or any do ioyne with the Papists Robert Parsons therefore would be admonished by some of his friends to leaue this vaine and roauing discoursing and scholerlike to conclude somewhat against that religion which he hath forsaken and we do professe and beleeue to be most Catholike and auncient and Apostolicall For proofe that the religion now professed in Rome is the same which was brought into England by Austin the Monke he referreth vs p. 152. to Stapletons Fortresse of faith as he called it But he should remember that the same fortresse was taken and ouerthrowne by M. Doctor Fulke of worthie memorie and that in such sort that the builder and author of that foolish fortresse durst neuer vndertake to repaire the ruines thereof Furthermore he is to vnderstand that Stapletons discourse containeth a briefe recapitulation of certaine ceremonies and abuses in doctrine which were in practise about the coming in of Augustine into England But neither were they matters of any importance nor were they generally receiued nor were they agreable to the formes now receiued and vsed in the Church of Rome Part. 1. ch 8. he spendeth much time in speaking for Gregorie and Austin and rayling against M. Foxe M. Bale and M. Holinshead And Chap. 9. and 10. endeuoureth to proue that Austin brought into England no other religion then that which the Church professed during the times of Eleutherius But first we haue no speciall quarrell either against Gregorie or Austin If Parsons will needes vrge vs to speake against the Monke Austin he shall heare what he was anone Secondly these good men M. Foxe M. Bale and M. Holinshead it is no maruell though they be rayled on by such wicked fellowes Vpright and good men as the Wiseman sheweth vs Prou. 29. are an abhomination to the wicked Thirdly we do not so much contend about the corruptions brought in by Austin the Monke as those which now the Church of Rome would thrust vpon vs. Parsons therfore ought to shew that now the same religion is professed ' in Rome which was brought in both by Eleutherius and Austin into Britaine and England and not so much to prate of the times betwéene Eleutherius and Austin Howbeit it appeareth that euen in these times superstition and false doctrine began to créepe into some corners of the Church contrarie to that forme which was receiued from the Apostles and vsed in Eleutherius his times Some began to talke doubtfully of Purgatorie others to pray priuatly to Saints In the administration of the Lords Supper some rites began here and there to be practised diuers from Apostolicall orders Of Fréewill and of Workes some began to talke philosophically others to aduance mans merits Churches were built in honour of Saints and their Reliques worshipped Austin he brought in an image of Christ in a table and a siluer crosse and began to chaunt Letanies which Rob. Parsons albeit all the Iebusites in Rome should helpe him with their suffrages will neuer proue to haue bene knowne or practised in Eleutherius his time Pa. 181. he proueth altars in Britaine out of Chrysostome and afterward altars of stone and sacrifices and vowes and othes made to Saints out of Gildas He alledgeth also Optatus and Augustine for proofe of altars and y e Masse But neither doth the name of Masse or altars or sacrifices or vowes prooue the Romish Masse altars sacrifice vowes or the Romish doctrine of these points as at large hath bene declared in my bookes De Missa and De Monachis against Bellarmine nor do we stand vpon names or termes nor are these the principall points of Romish religion which we impugne nor is the testimonie of Gildas authenticall Part. 1. chap. 10. he telleth vs of a Church built in the honor of Saint Martin where Austin song prayed and said Masses of a Tribunes daughter restored to sight by Germanus his prayer and application of reliques of a prayer made to Saint Alban of honoring Martyrs sepulchers of Alleluia and the obseruance of Lent out of Bede But therein he spendeth his labour in vaine For neither were the Masses then said nor the honor then done to Saints reliques nor their obseruances like to those which the Church of Rome now practiseth Beside that Bede speaketh of things past after the manners of his time and reporteth many things by heare-say Parsons also to helpe the matter translateth these words of Bede lib. 1. hist. cap. 18. Beatum Albanum Martyrem auctori Deo per ipsum gratias petierunt thus They went to the sepulcher of S. Alban prayed to the Saint largely But there is no such meaning to be forced out of the words Finally these points are not great in regard of the rest of the Romish religion which we refuse Out of Galfridus Monumetensis he gathereth that Dubritius was the Legate of the Apostolike sea and that there were Procession Organs and singing in the Church Out of M. Bale M. Foxe Trithemius and others that before Austins time there were diuers learned men and preachers among the Britains whereof some were instructed at Rome some were sent from Rome some built Monasteries some were Monkes But neither doth that make any thing for proofe
vs but fauouring the sea of Rome and such as no man can note of partialitie in this behalfe That Iohn the 8. or as some number the Popes the 7. was a woman first Radulphus Flauiacensis in his Chronicle doth testifie This man was a Monke of Benets order and liued about the yeare of our Lord 930. as Trithemius reporteth Secondly Marianus Scotus doth report the same Anno Domini 854. saith he anno Lotharij 14. successit Leoni Ioannes mislier He sheweth also that she sate two yeares fiue moneths and foure dayes Our third witnesse is Sigebertus who speaking of this Pope sayth that the fame went that this Iohn was a woman and being begot with child by her seruant was deliuered being Pope These two testimonies of Marianus Scotus and Sigebertus Gemblacensis our aduersaries now of late haue razed out of all those copies which now are printed But this doth nothing relieue their credit but rather blot them both with the infamy of this whoredome and also with corruption and falsity Their owne consciences must néedes herein witnesse against them séeing they know that these words are found as well in printed bookes as in ancient manuscript copies Martinus Polonus our fourth witnesse telleth plainely that this woman desguised in mans apparell went with her louer to Athens proued learned returned to Rome was chosen Pope begotten with child and deliuered neere S. Clements Church and that for this cause all Popes afterward shunned this way Our fift witnesse is Martin a Minorite in his booke entitled Flores temporum printed at Vlme in Dutch anno Domini 1486. This Minorite telleth how Pope Ioane coniuring a Diuell to tell when he would depart out of the body of one possessed receiued answere that he would declare this when the Pope would tell when a Pope should be deliuered of child Papa pater patrum saith he papissae pandito partum Et tibi tunc edam de corpore quando recedam Our sixth witnesse is Francis Petrarch who in an Italian booke printed at Florence anno Dom. 1478. sayth that a woman was made Pope and deliuered of child The seauenth witnesse is Antonine Archbishop of Florence who in the second part of his history tit 16. ca. 1. § 7. doth report this history of a woman-pope as others do and addeth that an image representing the Popes deliuery of child was erected in the place where she trauailed of child and dyed and thereupon exclaimeth ô the depth of the wisdome and knowledge of God! The eight witnesse is Iohn Boccace in his booke De Foeminis illustribus who in the whole report agréeth with Antonine and his other contestes The ninth is Iacobus Gulielmus of Egmond a Monke in the rimes following Papacadit panditur improbis Ridendi norma puer nascitur In vico Clementis Wernerus Rolewinke maketh the tenth who in his booke called Fasciculus temporum speaking of this Pope sayth That being gotten with child and afterward going in Procession she died in trauaile and therefore was not put into the catalogue of Popes The same history is recorded by him that wrote the Annales of Auspurg anno Domini 855. he therefore filleth the eleuenth place The full iury is made vp by Raphael Volateran who in his Cosmograph consenteth with the rest Unto these for a supply we may adde Platina in Ioanne 8. Sabellicus Aenead 9. Bergomensis and Palmerius in their Chronicles Trithemius in Catalog Pontif. Albert Crantz Baptista of Mantua Iohn Lucidus Iohn Stella Nauclerus in Generat 29. Iohn Henaldus and Peter Messias in Silua var. lect Finally least any man might forget a matter so memorable the same report was represented in imagery both in the stréete of S. Clement at Rome and in the Cathedrall Church of Siena and that might haue béen yet sene of euery man but that Pius the 5. ashamed of the lechery and whoredome of his predecessor caused the statue of marble representing this Tragicall accident to be throwne into Tiber. Finally no man euer denyed or contradicted this report vntill the time of Onuphrius a hungry parasite of the Pope and a lying Friar who to win some fauour of the Pope began first to call this history into question and desperatly to face out the matter If then Rob. Parsons and his consorts had not faces of proofe they would haue béene ashamed being but late vpstarts and contemptible fellowes to haue opposed their bare credits against the authority of so many authenticall and vnpartial witnesses in matters done so long before they came out of the bottomlesse pit They answere and deuise what they thinke most fitting to discredit the report or to help their cause But all is but like dust cast into the ayre that falleth on the heads of them that cast it and blindeth their owne eyes Parsons pag. 389. answereth and saith that albeit some such thing had hapned yet it had not preiudicated the Church of Christ. But had any such thing hapned then had he no reason so stiffly to deny it Againe albeit the Catholike Church be not preiudiced by the intrusion of men or women incapable of Ecclesiasticall function yet the same would wholy ouerthrow the discent and succession of Romish Bishops vpon which the Romanists do so much depend For if heretikes and men or women vncapable of Ecclesiasticall function do thrust into the line of Bishops then is the line of true Bishops interrupted But of heretikes S. Augustine giueth vs knowledge epist. 165. that they may enter among y e Romish Bishops where he saith What if a traytor in those times should haue crept in Of persons incapable the story of Dame Ioane the Pope giueth testimony He correcteth therefore his first answere and vpon better aduice sayth that this whole story of Pope Ioane is a meere fable deuised first by Martinus Polonus a simple man that telleth many things by heare-say and continued by those that fauoured the German Emperours contending against the Pope And to proue this he alledgeth first that Anastasius Audomarus Luitprandus Regino Hermannus Contractus Lambertus Schafnaburgensis Otho Frisingensis and Vrspergensis after Leo the 4. place Benedict the third and next that William of Malmesbury Henry Huntington Roger Houeden Florentius Vigorniensis and Matthew of Westminster make no mention of this woman-pope And thirdly that Alphred liuing in Rome when Pope Leo died or thereabout must needes haue knowne that one of his owne countrey had beene Pope if any such matter had then fallen out Fourthly that in ancient manuscript copies of Marianus Scotus and Sigebertus this story is not set downe Fiftly that Leo the 9. in the contention betwirt the Churches of Rome and Constantinople obiected to Michael Bishop of Constantinople that diuers Eunuches had béene Bishops there and as is sayd a woman also which it is not likely he would haue done if the same might truly haue béene sayd of the sea of Rome And lastly that the story conteineth diuers improbabilities and contradictions But that the story should be fabulous
Bellarmine de not is Eccles. ca. 8. sayth that we cannot conclude necessarily that the Church is there where is succession of Bishops Non colligitur necessariò sayth he ibi esse Ecclesiam vbi est successio But were they resolued to stand vpon this succession yet would the same draw with it the ruine of the Popes cause For neuer shall they be able to shew a number of Bishops professing or holding the doctrine of the Popes Decretals and of the late conuenticles of Lateran Constance Florence and Trent vntill of late yeares But saith Parsons Part. 2. Ch. 1. Augustine was held in the Church by the succession of Bishops And Tertullian de Praescript aduers. haeretic doth challenge heretikes to this combat of succession And Irenaeus proueth by the succession of Roman Bishops the true succession and continuation of one and the selfe same Catholike faith Likewise hée alledgeth Hierome who in his Dialogue against the Luciferians saith We are to abide in that Church which being founded by the Apostles doth indure to this day And Augustine lib de Vtil credend ca. 17. that sheweth how we are not to doubt to rest in the lap of that Church which notwithstanding the barkings of heretikes about it by successions of Bishops from the Apostles seate hath obteined the height of authority Finally he telleth vs Pag. 283. how 70. Archbishops of Canterbury were all of one religion But first we must vnderstand that the ancient Fathers talking of succession neuer speake of the externall place and bare succession of Bishops without respect to the truth of doctrine Irenaeus lib. 4. Ch. 43. would haue those Bishops harkned vnto which succeede the Apostles which with the succession of their Bishoprick haue receiued the certaine gift of truth according to the will of the Father Tertullian lib. de Praescript aduers. haeret sheweth that the persons are to be approued by their faith and not faith by the persons Non habent haereditatem Petri saith Ambrose lib. 1. de Poenit. cap. 6. quifidem Petrinon habent That is they haue not right to succeed Peter or Peters inheritance that hold not the faith of Peter Nazianzen de laudib Athanasij saith that they are partakers of the same chaire or succession that hold the same doctrine as they that hold contrary doctrine are to be counted aduersaries in succession Qui eandem fidei doctrinā profitetur saith he eiusdē quoque throni particeps est Qui autem contrariam doctrinam amplectitur aduersarius quoque in throno censeri debet Whatsoeuer then y e Fathers speake of succession it concerneth as well succession in doctrine as in place externall title of office Unlesse then this Iebusite can shew that y e moderne Popes are true Bishops and hold y e same faith which Peter the first Bishops of Rome did the testimonies of the Fathers which he alledgeth wil make against him Secondly y e Fathers do alledge y e succession of other churches as wel as Rome Irenaeus li. 3. aduers. haeres c. 3. appealeth as wel to the Churches of Asia namely to that of Ephesus Smyrna as to Rome albeit for auoiding prolixity he citeth only y e names of the Roman Bishops Testimonium his perhibent saith he quae sunt in Asia Ecclesiae omnes qui vsque adhuc successerunt Polycarpo Likewise in the end of the Chapter he citeth the testimony of the Church of Ephesus Tertullian de Praescript aduers haeret maketh all Churches founded by the Apostles equall and citeth as well the testimony of the Churches of Corinth Philippi Thessalonica and Ephesus as Rome But the succession of these Churches is no certaine marke of the Church or triall of the truth S. Augustine contr epist. fundament c. 4. reckneth diuers things ioyntly with the succession of Bishops which reteined him in the Church and among the rest sincerissimam sapientiam the sincere wisdome of Christian doctrine But Parsons must proue that the succession of Bishops only is a sufficient argument of truth Likewise Augustine in his booke de Vtilit credendi ca. 17. talketh not of the Romish Church but of the Catholike Church whose authority notwithstanding he placeth after the primary foundations of Scriptures Likewise Hierome speaketh of the Catholike Church not of the particular Church of Rome Finally neuer shal it be proued nor is it likely the later Bishops of Canterbury before the reuerend Father most glorious Martyr Bishop Cranmer receiuing y e new Decretals of the Pope the decrées of y e conuenticles of Lateran Constance and Florence but that their faith differd much frō the first Bishops of Canterbury which liued before the times of these conuenticles that authorized these new corruptions If then Rob. Parsons haue no better argumēt in his booke then this of the externall succession of the Popes of Rome it is likely he meaneth fraud and for the true Church commendeth vnto vs the synagogue of Antichrist and the whore of Babylon rather shunning then seeking any lawfull and certaine triall of truth CHAP. X. That the Church of England is the true Church of God and holdeth the Apostolike and Catholike faith AS Esau hated Iacob because of his fathers blessings as we reade Gen. 27. so Rob. Parsons the more it hath pleased God our heauēly Father to blesse y e Church of England the more hatred doth he shew against his countrymen and brethren In the first part of his treatise of Three Conuersions he endeuoureth to make thē slaues to the Pope In the second he raileth at them as vagrant persons and strangers frō Gods Church and people without succession of teachers from the Apostles and deuoid as he saith of all demonstrations and euidences to proue themselues to be Christes Church But if those be Gods true Church which heare his word with attention and beléeue it and receiue the Sacraments according to Christs institution and séeke to worship God with true deuotion and to liue after their Christian profession then is the Church of England Gods true Church For although Bellarmine and others do spend much time in taking exceptions against our doctrine practise in Gods worship and manners yet can none of them either proue any error in the doctrine which we teach or the administration of Sacraments which we practise or in the rules concerning Gods worship or common manners which we follow Secondly those Christians which professe and beléeue all the Apostolike faith and condemne all those errors and false doctrines which the Apostles condemned and endeuour vnfeinedly to liue according to their profession are the true Church For that is a property of Christes shéep to heare his voice not to follow strangers as we reade Iohn 10. The Apostle also sheweth Ephes. 2. that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone But the Church of England beléeueth and professeth all the Apostles faith and condemneth whatsoeuer is contrary to the same
and false allegations NOw we enter into a large field But it shall be sufficient for vs if of many impudent lyes calumniations and false allegations of authors we reherse some part and giue you a tast of his false dealing in the whole For thereby you may coniecture how this child of the father of lies hath dealt in the rest In a certain addition following his Epistle he telleth how it was foretold that S. Martin Nectarius Ambrose and Augustine should be conuerted to Christian Religion long before it came to passe But if he vouch not his authors we may boldly auouch that he hath forged this lye on his owne head without truth or authority In the same place he affirmeth that he knoweth most certainely how the Papists desired his Maiesties aduancement before all others But he that readeth his booke of titles set out vnder the name of Dolman and considereth not only the practises of Brooke Watson and Clerke against the King and the State but also the matters obiected by the Secular priests against the Iebusites and their faction concerning this point and especially the attempt of the gunpowder papists and vnderminers of the Parliament house will say that neither Parsons nor the popish faction shewed themselues very zealous of the Kings aduancement And as for the King of Spaines pentioners it were great simplicitie to thinke that taking his money they promised or intended his Maiesties aduancement and honor There also he telleth tales of the readinesse and forwardnesse of Papists in aduancing his Maiesties present admission to the Crowne The vntruth whereof is not only testified by their owne consciences but also by secret conuenticles after the late Quéenes death and by open practises to the contrary True it is that when they saw their owne weakenesse then they came on forward but with great sorrow and heauinesse of hart appearing in their countenances and rather to saue themselues then to helpe the King He addeth somewhat of his Maiesties Mother and the loyaltie of Papists towards her But his glauering leasing may be refuted first by the history of Sammier a Iebusite that was the principal motiue to bring her into trouble Next by the practises of the Pope Frenchmen and Spaniards that vsed her name as a pretence for their owne ambition And lastly by the practises of the Spanish pentioners and namely of Parsons for other titles In his Preface he saith that Master Foxe in his booke of Acts and Monuments treateth of the principall pillars of his religion whereof he maketh some Martyrs and some Confessors and distributeth them in a certaine Ecclesiasticall Calendar according to the dayes of euery moneth wherein their festiuals are to be kept But in these few lines he telleth many vntruths For first Master Foxe neuer accounted these Martyrs the principall pillars of his religion founding himselfe and his religion principally vpon the Prophets and Apostles Secondly not Master Foxe but their death and sufferings for Christes faith made these holy men and women Martyrs and Confessors Thirdly not M. Foxe but the Corrector of the print distributed them in the Calendar according to his pleasure Fourthly this Calendar was not made for the Church of England which abhorreth the abuses of popish Calendars but for a direction to those that shall desire to know the order and times of their martyrdome and sufferings that are named in the story Lastly M. Foxe neuer presumed to appoint festiuall dayes for the memorials of these holy men nor had he presumed so farre could he haue done it But in this point both he and we condemne the arrogancy presumption of the Pope that challengeth this power to himselfe In his argument before his first booke he giueth out that the church of Rome frō the times of S. Peter vntill our dayes hath alwayes mainteined and taught one faith without change or alteration of any one substantiall article or point of beliefe And this is the maine post whereon turneth his windmil-like discourse Who then doth not sée y t his whole discourse is founded vpō vntruth That this is a notorious vntruth it appeareth by the great alterations of Religion made partly by the Schoolemen and partly by the Popes Decretals and not least by the decrees of the conuenticles of Rome Lateran Constance Florence and Trent wherein I hope Parsons will not deny but that substantiall points of Religion haue béen discussed Pag. 9. he maketh the Centuriasts Centur. 2. 3. 4. to say that Christian doctrine fell away in the time of the Doctors But his report is false and slanderous For they speake only of a decay or declination in some points of doctrine and in some Doctors and not of any falling away or corruption in all the Doctors or in all points of their doctrine Pag. 23. he saith that some hold that Ioseph of Arimathaea was sent into Britaine by S. Peter A matter of no moment yet falsely affirmed by him y t careth not what vntruth he speake Pag. 40. speaking of Ieffrey of Mommouth he affirmeth that lib. 11. ca. 12. there is not one word of not acknowledging the Popes supremacy And his reason is for that Austin was not sent to the Britains but to the Saxons and for that they had their Archbishops iurisdiction reserued But his assertion conteineth a manifest vntruth For Austin Gregories Legat required subiection of them which they could not deny without impugning Gregories authoritie He caused them also most cruelly to be murthered which he would not haue done vnlesse he had thought his authority to be vniustly resisted His reason is most ridiculous and not only false For neither is there any mention made of any reseruation of iurisdiction in Austins story nor do y e Popes Legates spare to vsurp all iurisdiction where they can do it Furthermore it is a vaine thing to talke of Gregories reseruation of Archiepiscopall iurisdiction in Britaine when before his time no Bishop of Rome was euer heard to appoint either Bishop or Archbishop in Britaine Pag. 57. he saith the Lutherans reiect Hester S. Iames his epistle and the Apocalyps from the canon of Scriptures But their bookes and acts declare the contrary They only make a difference betwixt some Chapters of Hester S. Iames his Epistle and y e Apocalyps and other canonicall Scriptures which neuer haue been doubted of or called in question Pag. 58. he saith that Luther lib. de Concil did perswade the German Princes to obserue Easter day as an immoueable feast But either he wilfully forgetteth or slothfully dreameth For in his booke of Councels he saith only that it had bin better to haue left the law of Moyses concerning Pase dead and buried Quanto fecissent consultiùs saith he pag. 26. si legem Moysis de Paschali festo reliquissent ibi iacêre mortuam sepultam so farre was he from making it an immoueable feast Pag. 64. he telleth how Vlfrides festiuall is kept by the vniuersall Church vpon the 12. day of October But