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
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
endeuoreth to proue by S. Peters words Act. 15. that he was the Apostle of the Gentiles But S. Paul Galat. 2. sheweth that the Gospel ouer the circumcision was committed to Peter and the Gospell ouer the vncircumcision to himselfe Act. 15. he saith nothing but that God appointed that the Gētiles should by his mouth heare the word of the Gospel But that may be true in case any number of the Gentiles should heare him preach the Gospell The words of Peter certes do not exclude others Pag. 441. rehersing y e words of Daniel c. 2. he applieth them to y e Church of Rome as if y e church were that kingdome that shal neuer be dissipated and shall cōsume weare out all other kingdoms but by y e sequel of y e text it appeareth that they are to be vnderstood of the vniuersall Church and kingdome of Christ and not of any one particular congregation much lesse of the synagogue of Rome that is now begun to be dissipated by the true preachers of Gods word on one side and is greatly straited by the Turke on the other side He doth also fraudulently leaue out these words in his quotation Et regnum eius alteri populo non dabit least he should thereby declare that euery particular city and people is excluded from the claime of the right of the vniuersall kingdome of Christ. And with this faith he citeth other Scriptures CHAP. XIIII A Catalogue of diuers falsifications false allegations and corruptions of the Fathers of the Church and other Authors committed by Rob. Parsons IN ciuill causes to deale vntruly it is but falsity But in matters of faith to vse false dealing doth beside falsity imply impiety He therefore that was not afraide to force Scriptures will not spare to forge and falsifie the Fathers and other Authors as may appeare by the practise of Rob. Parsons To proue that S. Augustine said That Christians ought to trauaile by sea and land countries and kingdomes to seeke out the truth and certeinty of Catholike Religion he citeth in his Preface first Possidonius in vita Augustini and next Augustine himselfe lib. 4. 5. Confess But in the first place there is not one word for his purpose In the second there is not that which he surmiseth Nay it is not like that S. Augustine would write as he affirmeth seeing to find true Catholike religion and the certeinty thereof we néede neither to passe the Sea nor to trauaile to Hierusalem or Rome but are rather to search the bookes of holy Scripture which teach the same sufficiently He saith that S. Augustine lib. de morib Eccles. c. 17. and Chrysostome in a certaine Homily reprehend greatly the sluggishnes of diuers men in their dayes that seeing sects and heresies to arise and diuersities of religion in almost euery country did not bestirre themselues to try out the truth But he abuseth both these holy Fathers whereof the first hath no such words or reprehension The second talketh not of the diuersities of religions but only exhorteth Christians to embrace the Christian faith earnestly The which doth concerne Popery nothing which hath béen sowne in Gods field long after the first planting of the Christian faith Augustine tractat 73. in Ioan. hath these words Haec est laus fidei si quod creditur non videtur To these words Parsons addeth the word merit and translateth thē thus The praise or merit of faith stands in this that the thing be not seene which is beleeued He should haue said thus Herein consisteth the prayse of faith if that be beleeued that is not seene And this ouerthroweth the doctrine of the Papists that teach that the Catholike Church which we beléeue in our Créede is visible He maketh Ambrose to say thus lib. 1. de Abraham ca. 3. If a graue honorable person in this life especially if he be of high authority and our superior will take it in disdaine to be asked a proofe for that he affirmeth how much more ought God to be credited when he proposeth vnto vs a matter aboue our reach or capacitie But therein he sheweth himselfe neither graue nor honorable to impute his owne sayings to so graue a Father S. Ambrose sayth only How vnworthy a matter were it to beleeue the testimonies of men concerning others and not to beleeue Gods oracles concerning himselfe Quam indignum vt humanis testimonijs de alio credamus dei oraculis de se non credamus This also toucheth the Papists very néere who will not beléeue holy Scriptures which are Gods oracles without the testimony of the Pope Pag. 3. he saith That Eleutherius conuerted King Lucius and his subiects by the preaching of Damianus and his fellowes and for proofe alledgeth Bede lib. 1. hist. Angl. ca. 17. 18. But Bede in these two Chapters doth not so much as once mention any such matter And ca. 4. where he speaketh of Eleutherius and Lucius he doth not once name Damianus or his fellowes or speake of the conuersion of Lucius his subiects Furthermore it is absurd to say that Eleutherius did conuert the Britains by Damianus For if Damianus preathed vnto them then did he conuert them and not Eleutherius Pag. 7. alledging Bede lib. 1. hist. Angl. c. 34. he maketh him say that Austin and his fellowes entred into Canterbury in Procession with a crosse and the image of our Sauiour in a banner But first he misseth the chapter alledging the 34. for the 26. Next he speaketh more then his author doth warrant him for he neither speaketh of procession which was a later deuice nor of the image of our Sauiour in a banner Crucem pro vexillo ferentes argēteam saith he imaginem Domini saluatoris in tabula depictam that is carying a siluer crosse for an ensigne and an image of our Lord Sauiour painted on a table So it appeareth they neither louged a crucifixe with them nor prayed to the crosse nor worshipped Christes image Pag. 9. citing Cyprians testimony lib. 2. epist. 3. for proof of his massing sacrifice he cutteth out these words out of the midst of the sentence qui id quod Christus fecit imitatur Which argueth that the popish Balamite priests offer no right sacrifice digressing from Christes institution Pag. 11. out of Eusebius he saith That Peter sate Bishop of Rome for 25. yeares together And out of Bede lib. 1. hist. Anglor c. 3. that there began to be such war in Britany that Claudius resolued to go thither with the admiration of the whole world But neither doth Eusebius in his story nor any other good author say y t Peter sate Bishop of Rome 25. yeres together neither doth Bede in y e place mētioned speak of wars in Britany or of the admiratiō of the world in regard of his iourney Pag. 12. rehersing the words of Malmesburiensis in fastis an Christi 86. he addeth these words and brought into a perfect forme of prouince which is both a notorious
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
THE SVBVERSION OF ROBERT PARSONS His confused and worthlesse worke ENTITVLED A treatise of three Conuersions of England from Paganisme to Christian Religion 1. Tim. 1. Conuersi sunt in vaniloquium They are turned vnto vaine iangling LONDON Printed for IOHN NORTON 1606. TO THE RIGHT HOnorable the Lord Ellesmere Lord Chancellor of England THE shew of antiquity in matters of religion being so plausible to the multitude and so sorcible to perswade the simple I maruell not my good Lord if our aduersaries the Papists who shew themselues also aduerse to truth do both commonly and willingly entitle their erroneous doctrines concerning the worship of Saints and Images the Popes indulgences Purgatory and all their traditions and trash though neuer so new the Old Religion Your Lordship also well knoweth what paines Parsons the Iebusite hath taken in his bookes of Three Conuersions to prooue that the ancient inhabitants of this land were conuerted to that religion which is now professed and taught at Rome not doubting but if he can prooue it so ancient that the same will soone be admitted as true as being deriued from the Apostles and most ancient and sincere Bishops of Rome Hauing therefore commiseration of the ignorance of seduced Papists and willing to consirme good Christians in the truth and to arme the weake against the assaults of such seducers I haue vndertaken to examine his whole discourse concerning the three supposed conuersions of England wherein Parsons indeuoureth to prooue the antiquitie of Popish religioÌ„ within this Iland seeking from the true religion professed here to bring vs back to the haeresies and captiuitie of Rome more odious farre then that of Babylon And this I vndertake not because he deserueth to receiue any long or curious answer but rather to shew his consorts that he bringeth nothing which cannot easily be answered Some do esteeme the booke very much in regard of the strangenesse and noueltie promising not only a narration of the planting of religion in England by Austin the Monke but also a confirmation of the history of King Lucius and Eleutherius Bishop of Rome and new tidings of a new conuersion of Brittaine wrought by S. Peter himselfe matters of which many will be glad to heare But he that diligently peruseth what he hath written shall soone lose all his longing For whether we consider the subiect of this discourse or the manner of handling the same there is nothing that can any way satisfie the reader The proofes stand vpoÌ„ coniectures The authors stile is harsh and vneuen His rehearsals thick and tedious His purpose fond foolish Three things he striueth to prooue First that this land was thrise conuerted to religion by preachers sent froÌ„ Rome viz. by S. Peter Eleutherius and Austin Secondly that the same was conuerted to no other religion then that which is now preached and mainteined at Rome And thirdly that therefore we are now to learne religion and to receiue direction and gouernment from thence But the first is very euill performed For of the first conuersion by S. Peter he is scarce able to bring any coniecture The second seemeth fabulous The third concerneth not the whole land but only a few Saxons In the second he hath altogether failed not being able to prooue either his Tridentine or Decretaline doctrine concerning the Pope the Masse the seauen Sacraments the worship of saints and idols and such like matters in question out of the histories of those tiâ—â—s In the third point he trauaileth in vaine For why should England be more subiect to Rome for receiuing the Christian faith from thence then Rome to Hierusalem from whence the sound of the Gospell went into all lands In the second part of his three Conuersions he seemeth to make great inquirie for our Church and religion in former times But when he cannot deny but we hold all the Christian faith either taught expressely by the Apostles and holy Fathers of the Church or explaned in the sixe generall Councels and do only condemne the corruptions of later time brought in by the Decretals and Schoolemens frapling disputes he sheweth himselfe a blinde searcher that can neither see nor sinde our faith and Church before these late dayes Physitions say that melancholike men are much subiect to dreames Melancholici saith one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth therefore that Parsons writing this booke of three Conuersions wherin so many dreames and fancies are conteined did ouerflow with melancholy But writing the second part of his treatise it seemeth that he was in a dead sleepe and had his senses so bound that he could neither feele nor see any thing In time past they say he was able to write well but now his bookes are like the coynes of which one in Plautus talketh The last are the worst And this I doubt not to make to appeare in this my answere the which I make bold to present to your Lordship as a testimoniall of my thankefulnesse and a pledge of my affection loue And the rather for that as your Lordship hath bene a principall helper to free me of my troubles so you may first taste of the fruite of my trauailes It is more then a yeare since I first framed this treatise but could not publish it by reason of my other occasions and disturbances But now that your bountifull fauours haue giuen me some time of breathing I thought I could not better employ my life and breath then in the common defence of the truth Vouchsafe therefore my good Lord to accept of this small present and to take both the gift and giuer into your protection And so I shall be more free to do God seruice and more willing to employ my selfe for his Church and alwayes rest Your Lordships most readie to be commanded Matthew Sutcliffe The Praeface to the Christian Reader IT is an old trick of heretikes Christian Reader to grace their leud opinions with faire titles Sub falso praetextu specie pietatis saith Constantine speaking to heretikes semper delinquentes omnia contagione vestra contaminatis So Parsons albeit he talketh of popish religion which is nothing else but a mixture of Iudaisme Paganisme and Heresie yet doth he giue out that he contendeth for Christian religion Againe albeit the Masse wherein the whole seruice of God according to the opinion of Papists consisteth be but a late patchery and their popish opinions meere nouelties and strange fancies yet would he make men beleeue that the Masse was instituted by Christ and that these new doctrines were taught by Peter and the rest of the Apostles of our Lord and Sauiour Christ Iesus In his Epistle Dedicatory he calleth the English Papists the off-spring and children of the first professors of Christianitie in this Iland And yet no children could further degenerate from their ancestors then the moderne Papists from the ancient Christians as by many particulars may be demonstrated Their faith concerning the foundations of Christian religion
S. Ambrose and S. Augustine he saith It was presumed and foretold that they would be such before they were Christians indeed But in the Legend of S. Martin it is said he was a Christian at the age of twelue yeares and nothing doth Parsons alledge wherby we may vnderstand that any prophesie was made by any of the future Christianitie of Nectarius Ambrose and Augustine In his preface speaking of the Church most ridiculously he compareth it to a mansion house and the markes thereof to charters ridiculously I say For first there is great difference betwéene a mysticall body and a naturall bodie the Church being changed albeit men continue and a mansion house not being moued although the right be translated to others Next Charters do rather shew which are the bounds and markes of lands then may be called the marks of them and are rather compared to Scriptures then to the markes assigned by Papists Lastly this similitude of a mansion house doth ouerthrow the cause of the synagogue of Rome For the mansion house of the Church is in no one particular place and the Charters of the Church are rather holy Scriptures then Popish Decretals In the same place he alledgeth Alexander Halensis 3. part q. 79. to proue That a man hath two lights whereby he may vnderstand matters of faith But in that part he hath only 69. questions and nothing of the two lights Durandus also is there cited in nu 39. but neither booke nor section noted Doth it not séeme therefore that Parsons as he hath long since lost the light of faith so is now become destitute of the light of humane reason Pag. 9. he alledgeth Tertullian de Coena Domini who neuer wrote any book De Coena Domini It may be he mistooke Tertullian for Cyprian Pag. 14. He saith Peter and Paule were put to death the 14. and last yeare of Nero. But Baronius and diuers learned men say they died in the 13. yeare of his raigne Others deny that they dyed both in one yeare Pag. 43. He citeth an Epistle of Basill Ad Innocentium But in Basils works no such Epistle is to be found And certes strange it were if Basill should write to Innocentius Bishop of Rome seeing he died twenty yeares at the least before Innocentius came to be Bishop there as Canisius in his Chronology and Baronius in his Annales to go nofurther might haue taught him Pag. 54. He alledgeth Eusebius lib. 7. hist. c. 29. where there are but 26. chapters of that booke in Christophersons version And pag. 55. he mentioneth two bookes of S. Augustine ad quaest Ianuarij which are more then he euer saw or we can find in the workes of S. Augustine Percase he meant S. Augustines 118. Epistle ad Ianuar. But there is no mention made of such mysteries concerning immoueable or moueable feasts as our dreaming aduersarie fancieth Pag. 67. He alledgeth Theodoret lib. 6. c. 9. whereas his historie containeth onely fiue bookes Pag. 77. He nameth one Photinus a Bishop of France and Ado Bishop of Treues whereas he cannot find any Photinus Bishop in the time of Irenaeus and might well know that Ado the Chronicler was of Vienna and not of Treues Pag. 104. He braggeth That he will proue the Pope the Masse Transubstantiation and the vse of Images Via negatiua Which passeth the reach of common foolerie For who euer heard of affirmatiue propositions proued by negatiues Or who is so sottish to take impudent denials for proofes Pag. 106. Where S. Augustine lib. 4. de Baptis contr Donatist c. 6. speaketh of the custome of not rebaptizing Christians once baptized by Heretikes our ignorant aduersarie supposeth he talketh of the custome of baptizing of infants Pag. 111. He alledgeth the ninth booke of S. Ambrose De Sacramentis and supposeth these words Non valebit Sermo Christi c. to be found in the fourth fifth and ninth booke De Sacramentis and these words Sermo Christi qui potuit de nihilo facere quod non erat c. to be in the same bookes Whereas these words are taken out of the booke De ijs qui initiantur c. and the former are onely found in one booke of Ambrose and neither make for his purpose Pag. 119. There can be no doubt thereof saith he speaking of the Popish doctrine of Sacraments And why trow you Forsooth because the conuenticle of Trent the Master of sentences and Thomas of Aquine haue taught it I would therefore pray all moderate men attentiuely to consider this fellowes either madnesse or ignorance We do by arguments out of Scriptures and Fathers refute the impious doctrine of the conuenticle of Trent Lombard and Aquinas And yet he thinketh it sufficient by the testimonie of his owne fellowes most partially deposing in their owne cause to refute our arguments grounded vpon Scriptures Fathers and other authenticall witnesses Pag. 120. He saith Popish auricular confession is in it selfe repugnant to mans sensuall nature As if it were not as natural to confesse a truth as to deny it This we find that nothing is more beneficial to Massepriests or more pleasing to man then to haue absolution after confession And by this engine the Pope doth work many wonders to maintaine his state Pag. 123. He signifieth that Irenaeus lib. 5. aduers. haeres speaketh for the supremacie of the Pope whereas the Pope is not once mentioned in that place vnlesse it be where he foretelleth that Antichrist tyrannically shall take vpon him as God Ipse se tyrannico more saith he conabitur ostendere Deum Pag. 133. And otherwhere he supposeth that we are bound to defend all the singular opinions of the Magdeburgians But if we alledge to Papists the opinions of Bellarmine Baronius Suarez Stapleton or other Popish proctors they think themselues not tyed to their particular doctrines Againe he imagineth because the Magdeburgians mislike some of the Fathers in some things y t therfore we mislike thē But neither do we in all things hold w t the Magd. nor do they condemne y e Fathers y t in some singular points dissentfrō thē Pag. 146. A Treatise De bono pudicitiae and a Sermon De natiuitate Christi is alledged vnder the name of Cyprian And yet it is méere simplicitie to suppose them to be Cyprians Pag. 165. For the title De Regularibus In sexto he alledgeth De Reg. iuris lib. 6. mistaking chalke for chéese And for the 25. Session of the conuenticle of Trent he citeth 28. whereas there are not so many in all Pag. 181. He alledgeth an Oration of Chrysostome Contra gentes with this title Quòd vnus est Deus whereas the true argument is Quòd Christus sit Deus Pag. 239. He talketh of the burning of William Tracie And yet by the acts that concerne him it appeareth he died quietly in his bed and that his religion was not discouered but by his testament after his death Pag. 268. he mentioneth the Bishop of Cardiffe whereas euery