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
and not by the Popes Decretals Finally he sheweth pag. 475. out of S. Augustines 48. Epistle ad Vincentium that the Church is sometime shadowed and obscured which plainely ouerthroweth the Popish doctrine concerning the illustrious and perpetuall visibilitie of the Church of Christ. If then any simple Papist heretofore haue bene seduced by this fabulous discourse of Rob. Parsons to beleeue that the inhabitants of this land haue bene thrice conuerted to that faith which now is professed at Rome or to giue credit to the hereticall doctrine of the Romanists let him reforme his opinion and beware how he admit such trifling bookes wherein Scriptures are so wickedly abused and Fathers so corruptly alledged and lyes so commonly interlaced And if he loue Rob. Parsons let him admonish him hereafter to haue more care what he writeth and to desist from wresting and abusing Scriptures from falsisying and corrupting the testimonie of Fathers from Thrasonicall bragging and yet beggarly crauing matters in controuersie from his impious spéeches against God and disloyall termes against his Prince and finally from lying slandering and impertinent babling Otherwise as his faults and errors appeare many and grieuous so it will manifestly appeare that it is Gods iudgement that so wicked a cause should be defended so weakly leudly and wickedly God giue him grace to repent him of his inueterate malice against true Christians and confirme all Christians in the truth that they giue no eare to the fabulous tales and leasings of such leud wicked and malitious companions FINIS The Contents of the Discourse precedent THe Praeface conteineth a briefe examination of Robert Parsons his Epistle Dedicatorie of the addition to it and of his Praeface The 1. Chapter disputeth this question Whether S. Peter the Apostle preached the Gospell in Britaine or no. The 2. Chapter sheweth what we are to thinke of the pretended Conuersion of Lucius King of Britaine and of the Britains to Christian Religion by Eleutherius Bishop of Rome and his Agents The 3. Chapter resolueth vs of Austin the Monkes coming into England and of his preaching and proceeding here In the 4. Chapter is proued that the moderne doctrine of the Church of Rome which the Church of England reiecteth was either oppugned by S. Peter Eleutherius Gregory and Austin or at the least vnknowne vnto them The 5. Chapter conteineth a briefe answer to Parsons his fond and friuolous discourse wherein desperatly he vndertaketh to proue that the faith now professed in Rome is the same and no other then was taught by Eleutherius and Gregory in time past The 6. Chapter discouereth the vanitie and foolerie os Parsons his whole Treatise of three Conuersions of England The 7. Chapter bringeth euident demonstrations that the late Popes of Rome haue deserued nothing of England or the English nation but hatred and detestation The 8. Chapter containeth proofes concluding that the Popes of Rome of this time are not the successors of Peter or Eleutherius but rather of Pope Ioane The 9. Chapter sheweth that the succession of Romish Popes is neither marke of the Church nor meane of triall of the truth The 10. Chapter proueth the Church of England to be the true Church of God and to hold the Apostolike and true Catholike faith The 11. Chapter refuteth Parsons his idle discourse Part. 2. of his Treatise wherein he pretendeth to seeke for the originall and descent of the Church of England from the Apostles times downward The 12. Chapter sheweth that the moderne Church of Papists was not visible in the world for more then a thousand yeares after Christ and neuer was fully setled nor plainely visible in England Chap. 13. therein is declared how litle conscience Parsons maketh to wrest and corrupt holy Scriptures The 14. Chapter containeth a catalogue of diuers falsifications false allegations and corruptions of the Fathers of the Church and other authors committed by Parsons The 15. Chapter exhibiteth certaine examples of Parsons his Thrasonicall bragges and beggarly crauing of matters in question The 16. Chapter alledgeth arguments of Parsons his grosse ignorance and childish fooleries The 17. Chapter containeth a Table of certaine speeches of Parsons in respect of God blasphemous in respect of his duty to his Prince disloyall The 18. Chapter containeth a Table of Parsons his lies calumniations and false allegations The 19. Chapter sheweth how Parsons his texts and allegations for the most part make against himselfe and his cause FINIS a Euseb. de vit Constant. lib. 3. ca. 62. a Euseb. de vit Constant. lib. 3. ca 63. a Part. 1. ca. 1. a Part. 1. ca. 1. pa. 19. a In Eleutherio 1 Part. 1. cap. 4. a Part. 1. p. 80 a Lib. 1. hist. Angl. cap. 26. a Pag. 113. a Pag. 123. a Mallb 20. Marc. 10. Luc. 22. a In Chronico a Part. 1. ca. 1. a Pag. 333. and pages following
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
ciuill and artificiall building situate in one place and belonging to one family or sort of people Secondly seuerall points of doctrine are rudely compared to seuerall parcels ofland which are corporeall and may be translated from one to another whereas points of Christian doctrine are matters spiritual and cannot be held truly professed but by the members of the true Church In like sort the Arians by their grosse similitudes depraued such matters as were well spoken as sayth Athanasius orat 4. contr Arian Incorporalia sayth he corporaliter excipientes quae probè dicta erant deprauarunt Thirdly neither shall he euer prooue that the right of the Church belongeth to the Pope and his adherents nor shall he exclude vs from the precincts of the true Church howsoeuer in his Luciferian pride he do here despise and scorne vs. His marks of Antiquitie and Succession are neither the proper notes of the Church nor were they so to be taken can he if by succession he meane discent of true doctrine either take them from vs or giue them to the Popes adherents who rather belong to the synagogue of Sathan then to the Church of God In the latter end of his Praeface he taketh vpon him the person of a Doctor and layeth downe foure points of consideration about matters of faith The first is that our articles of faith are aboue mans reason The second that they haue sufficient arguments of credibility The third is that it behooueth vs to haue a pious affection The fourth is that some articles of our faith may be demonstrated and knowne by force of humane reason But first he sheweth himselfe a vaine and arrogant companion that in matters where he is party taketh on him to be a Doctor not distinguishing betwixt a barre a Doctors chaire Secondly all thèse schoole-points are matters far distant from the argument of Three Conuersions which he vndertaketh to handle For I hope he will not affirme that his Three Conuersions be matters of faith Thirdly his first and last point contradict one another For if all the articles of our faith are aboue mans reason as he sayth handling the first point then are not some articles of faith demonstrable by force of reason which is also the doctrine of the Apostle who sheweth vs that the naturall man vnderstandeth not the things of the spirit of God Fourthly by pious affection he absurdly vnderstandeth a good opinion of the Pope and his slaues the Iebusites and Masse-priests But how can Christians haue a good opinion of them whom holy Scriptures declare to be false teachers and vpholders of the kingdome of Antichrist and experience declareth to be professed enemies of piety and godlinesse Fiftly he concludeth very absurdly because some matters of faith are demonstrable by reason that he hath so discussed matters in his treatise of Three Conuersions as that all matters thereby may be cleared For neither doth his treatise properly concerne matter of faith nor hath he done such glorious acts as he braggeth of Finally these points do little relieue Parsons For if we are to talke of matters of religion with great reuerēce and submission then are the writings of the Schoolemen scādalous that dispute pro and contra in all matters of religion Parsons also dealeth very lewdly who attributeth more to Philosophical demōstrations then to arguments inducing vs to beleeue matters of religion Next if there be matters sufficient in religion to induce vs to beleeue then are not the articles of Popery to be beleeued we hauing more inducements to reiect them then to beleeue them Thirdly if matters are to be scanned before they be receiued as Parsons inferreth then most blind are the Papists that beleeuing the Pope and his adherents to be the Church drinke vp all the abhominations which the whore of Babylon doth present vnto them without all examination whether they be consonant to holy Scriptures the faith of the ancient Fathers or not Fourthly if matters are to be examined with serenitie of mind why are Papists forbidden to reade our bookes to heare our reasons nay without licence to reade the Scriptures Why do they condemne them whose cause they refuse to heare or know Lastly this his treatise of Three Conuersions is not such a braue peece of worke as he imagineth nor shall he gaine any one iote ofhis cause thereby For first it is either false that the ancient Britains were conuerted by S. Peter and Eleutherius or else very doubtfull Likewise it is a matter questionable whether Austin the Monke or some other did first conuert the Saxons to the Christian faith Secondly admit the ancient Britans had bin conuerted by S. Peter and by Eleutherius and the Saxons by Austin the Monke yet this maketh nothing for Pope Clement the 8. or Paule the fift that is no more like to Peter nor Eleutherius then a Cheshire cheese to the bright Sunne Peter was a holy Apostle and fed Christes sheepe Eleutherius was a godly Bishop and preached the Gospell which Clement and Paule the fift doth not Againe Clement and Paule the fift challenge two swords and haue a temporall Kingdome which those two neuer had nor challenged This Clement and Pope Paule mainteine many hereticall doctrines established in the Popes Decretals and late Popish conuenticles which neither S. Peter nor Eleutherius nor Austin euer heard of Finally neither are the Romans subiect to the Bishops of Hierusalem although the Gospell first came to them from thence nor owe we ought to Rome albeit those that first conuerted the Britains and Saxons had come from thence To those that first taught vs we are obliged to render thanks But Parsons like a foolish logician would thereof inferre that we are now to yeeld obedience to the Pope because Peter preached first in Britaine He might as well inferre that the Romans are to be subiect to the Turke that sitteth at Hierusalem for that the Gospell came first to them from thence Thirdly those exceptions which he taketh to vs and our Religion are most vaine and friuolous as the discourse ensuing shall declare Wherefore as we haue already ripped vp his rude and ragged epistle aduertisement and preface so now Godwilling I purpose to discouer the vnsufficiencie and foolery of the rest of his frapling discourse I do not thinke thou shalt finde a booke of that bulke so void of all proofe or good matter vnlesse it be some that proceedeth from the same author Reade therefore I beseech thee both our writings with indifferency and iudge according to equity and so shalt thou hereafter be made more wary in esteeming such huge volumes fraught with nothing but idle tales grosse lyes loose collections and to say all in one word Iebusiticall and Popish vanity and foolery and learne to discerne shadowes from substance and errors from truth The Subuersion of Rob. Parsons his Babylonicall Tower entitled A Treatise of three Conuersions CHAP. I. Whether S. Peter the Apostle preached the Gospell in Britaine or
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
the Church beléeuing this point tooke her beginning 45. That the Priest doth worke three miracles as oft as he doth consecrate and that all Masse-priests are workers of miracles no true Church can beléeue or euer did beléeue Only the miraculous ideots that subiect themselues to Antichrist and receiue the Romish Catechisme prescribed them by the conuenticle of Trent are bound to beleeue it 46. For a thousand yeares Christes Church neuer knew any priuat Masse without Communion The Church therfore that vseth priuat Masses without Communion is but a new vpstart Church 47. The Communion vnder one kinde was not established by law before the conuenticle of Constance This therefore doth shew also that the Romish church communicating vnder one kind is but of late continuance 48. That Masses should be good to cure sick Horses and mesel Swine is but a late doctrine Of a late beginning therefore is that Church that beléeueth these things and sayth Masses for faire weather and rayne against the Plague and for all purposes yea for sick Horses and mesel Swine 49. The first that set downe any certeinty for 7. Sacraments was he that borowed the name of the conuenticle of Florence in the instruction giuen to the Armenians The 7. Sacramentary church therefore is but new 50. Then also were the Romanists taught what were the words of Popish Confirmation and extreme Unction But the Church of God hitherto neuer beléeued that these are Sacraments or were ordeined by Christ to be vsed by the Church in the forme prescribed by the conuenticle of Florence Would Parsons shew when and where Christ instituted these two Romish Sacraments he might resolue his folowers of a great doubt and do himselfe great honor 51. Bellarmine teacheth that all Sacraments do iustifie the receiuers ex opere operato and like it is that the Romanists as becommeth good schollers do follow their masters doctrine But sure no Church of Christ hitherto did euer beléeue that Christians were iustified by Mariage Orders Confirmation or extreme Unction 52. The true Church of Christ did euer beléeue that Christ did perfectly satisfie for the sinnes of the whole world It must néeds therfore be a new congregation and opposite to Christes Church that teacheth or beléeueth that euery Christian is to satisfie himselfe for the temporall paines of sinnes committed after Baptisme 53. In the conuenticle of Florence we reade that it was first decréed that such as departed this life without satisfaction for sinnes committed are purged with Purgatory fire and that such may be ŕelieued by Masses oraisons almes Bellarmine lib. 2. de Purgat ca. 13. telleth vs How by many reuelations it hath bene declared that soules are tormented there by Diuels It cannot therefore be an ancient Church whose faith is patched vp by such fellowes and consisteth of such strange nouelties 54. Whether Indulgences do profit soules in Purgatory ex condigno or only ex congruo the matter seemeth not yet resolued as may appeare by Bellarmines dispute lib. 1. de Purgator c. 14. In ancient time the Church of England was ignorant of the popish doctrine of Indulgences It cannot therefore be an ancient society that teacheth such new doctrines and is not yet resolued vpon them 55. Boniface the 8. did first institute Iubileys Clement the 6. from a hundred yeares brought the solemnity to 50. and Sixtus the 4. to 25. Where it standeth We may therefore conclude that this iubilating Church of Rome differed much from the Church of Christ before Constantines time and that it was not heard of before the dayes of Boniface the eight 56. The Romanists worship the Crosse and Crucifixe and Images of the Trinity with Latria But such an Image-worshipping Church is not to be found vntill such time as Thomas Aquinas taught this idolatrous doctrine 57. They kisse Images bow to them offer incense to them and set vp lights and say Masses before them But these tricks were not frequented in the Church of England for a thousand yeares nor euer in any true Christian Church were publikely receiued 58. They call vpon the blessed Virgin as their gate of saluation and pray to Saints and Angels as mediators of intercession They do also make vowes to them and say Masses in their honor all which proue the erection of their congregations to be new and of a late deuice 59. They beleeue that S. Rock and S. Sebastian cure the plague that Apollonia cureth toothach that S. Lewes hath horses in his protection and S. Antony pigges of which all true Christians may be much ashamed 60. With the Collyridians the Romanists offer a rake in the honor of the blessed Virgin and with many other heretikes bring in diuers heresies and not only nouelties Finally for their owne impure traditions they leaue the obseruance of Gods holy lawes Let them therefore henceforth leaue to vaunt of the antiquity of their Church or to tell vs of nouelties séeing their Church holding these nouelties must néeds be new and of a late erection CHAP. XIII That Parsons maketh no conscience to wrest and corrupt holy Scriptures THus we sée the substance of Parsons his two first bookes of Three Conuersions quashed and brought to nothing But because he hath committed diuers other faults which in the sequele of our discourse we could not particularly insist vpon we haue thought it good to referre their further examination to this place For whatsoeuer bragges his followers do make of this braue worke yet by examination it will appeare that the Author hath fouly abused and mistaken Scriptures corrupted falsified and falsely alledged Fathers and other Authors bragged of himselfe and his conforts most vainely taken things in question as granted most simply erred in historyes and other authors most childishly applyed Scriptures and spoken of God and matters concerning God most blasphemously behaued himselfe toward his Prince most disloyally lyed and calumniated honest men most impudently alledged matters making against himselfe most sottishly and to reduce all into a briefe summe that this whole treatise is nothing else but a fardle of false allegations corruptions lyes and fooleries That he maketh no conscience to wrest and peruert the words of holy Scriptures it appeareth by these particulars In the front of his booke which he like a man of a front face without shame entituleth A treatise of Three Conuersions of England he tumbleth two sentences of Scripture together and maketh one of two He doth also wrest them both contrary to the meaning of the holy Ghost For whereas Deuter. 4. whence his first place is taken we are willed to enquire of ancient times and thereof to learne Gods great works in deliuering his people he applyeth the words of that text to the times of late Popes and to their trash and traditions And out of the words Deut. 32. whence his second place is taken where we are commanded to remember the old dayes of our forefathers c. he instnuateth that we are to looke back to the Popes
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
with the article of transubstantiation that is so repugnaÌ„t to Scriptures faith authority and common sence Secondly he wrongeth the famous Councell of Nice to equall it to the conuenticle of Lateran vnder Innocentius the 3 nay vnder the kingdome of Antichrist in the times of darkenes Thirdly he séemeth little to vnderstand what passed in the Councell of Nice that supposeth that Councell first to haue established the article of the Trinity Fourthly he auoucheth an vntruth impudently where he saith the article of transubstantiation was held from the beginning For I haue shewed before that the Master of Sentences knew it not And in my books de Missa I haue ouerthrowne transubstantiation by the testimonie of Ambrose These two sentences which he alledgeth outof Ambrose make nothing for Parsons For he will not deny but that species or formes remaine where as Ambrose saith they are changed Againe Ambrose will not haue any other change in the elements then is wrought in our regeneration or in the iron of the hatchet of one of the sonnes of the Prophets 4. Reg. 6. or in the vnion of the two natures in Christ as is euidently seene lib. de ijs qui initiantur ca. 9. and de Sacrament lib. 4. ca. 4. This mutation he wil haue to be such that the things still remaine Vt sint quae erant in aliud commuteÌ„tur The same Father lib. 6. de Sacram. ca. 1. saith we receiue bread Tu sayth he quia accipis panem diuinae eius substantiae in illo participaris elemento Fiftly he bewrayeth singular ignoraÌ„ce or negligence that citeth the ninth booke of Ambrose de Sacramentis where he wrote but sixe if those sixe bookes at all were his and alledgeth these two places as out of Ambroses booke de Sacramentis that are not there to be found but are deriued out of his booke de ijs qui initiantur ca. 9. Finally he grossely belyeth Ambrose where he sayth he auerreth the change of natures of elements and of one substance into another for he doth neither talke of the change of natures of elements nor substances To prooue the article of the Popes supremacy of the worship of images and of the sacrifice of Masse to haue bene alwayes beléeued in the Church he alledgeth neither authority nor reason but only saith that although we appoint certaine times when these things began yet we dare not stand to any certaine time nor can alledge the certaine authors of them But as in his owne proofes so in reporting our assertions he vseth notorious falshood and impudencie For we do not say as he reporteth that the Pope challenged this supremacy which now in some countries he possesseth vnder Pope Gregory and Phocas the Emperour but that they began to encroch by litle and litle and that Boniface the 3. obteined of Phocas that the seate of Peter should be esteemed chiefe of all Churches as Platina saith in Bonifacio 3. The rest we say the Popes obteined partly by fraud and force of armes in the time of Gregory the 7. and diuers of his successors The authors of the Masse and of the worship of Images both entring by degrées we alledge most certainely out of their owne histories and stand to our allegation so firmely that Rob. Parsons notwithstanding his great cracks thought best to passe ouer the matter in sad and déepe silence That heresies could not creepe into the church without being espied we graunt therfore shew how popish heresies grew to be contradicted by the most auncient and sound Fathers and that Rob. Parsons had litle reason to stand vpon this exception or his negatiue proofe as he ridiculously calleth it His affirmatiue proofe also is not much better First he citeth the names of Irenaeus Iustine Martyr Athenagoras Clemens Alexandrinus for proofe of the Popes supremacy fréewill merit of works the sacrifice and ceremonies of the masse But very wisely he maketh only a muster of names without making them to speake lest in the places quoted either they should hap to say nothing or else to speake against the producents cause Only he could not as he sayth Pag. 129. omit one place out of Ireney lib. 3. aduers. haeres ca. 3. beginning Maximae antiquissimae ecclesiae c. but first he choppeth off the beginning of the sentence which sheweth that y e tradition of other churches is no lesse to be regarded then that of the church of Rome and that Irenaeus citeth the Romish churches tradition only not as head but for auoiding tediousnes Quoniam valde longum est saith he in hoc tali volumine omnium Ecclesiarum enumerare successiones maximae antiquissimae c. Secondly absurdly he translateth these words ad hanc ecclesiam propter potentiorem principalitatem necesse est omnem conuenire ecclesiam in this sort for that vnto this church in respect of her more mighty principality it is necessary that all churches must agree haue accesse Whereas Irenaeus his meaning only is that euery church should haue respect vnto the church of Rome in respect of her greatnes dignity and not subiect it selfe or agree vnto it Thirdly he collecteth very absurdly y t because Christians did respect y e church of Rome much while it kept the faith sincere now also all churches are to respect it being departed froÌ„ the faith tyraÌ„nizing ouer all others For why should we rather respect that church then the church of Ephesus Smyrna whose succession and tradition Irenaeus then no lesse respected then that of Rome Mainely therefore doth Parsons conclude vpon Irenaeus his words saying lo here the principality of that church coÌ„firmed For by the Popes supremacy far greater matters are now vnderstood then Irenaeus euer gaue to Rome or vnderstood by principality Next he vrgeth the coÌ„fession of y e MagdeburgiaÌ„s against vs. But neither do we allow whatsoeuer they say nor do they bring any thing to help Parsons to proue that the moderne faith of Rome was professed by Eleutherius bishop of Rome True it is that in the 2. Century c. 4. vnder y e title of Incommodious opinions and stubble of some Doctors they alledge Ignatius epist. ad Rom. and Irenaeus lib. 3. c. 3. and centur 3. c. 4. do mislike Tertullian for giuing the keies only to Peter and saying that the Church is built vpon him Likewise they taâ—â— Cyprian for some spéeches But it is plain ideotisme héerof to conclude that either Cyprian or Tertullian or Irenaeus or Ignatius doth hold maintaine the bishop of Romes authority which now he challengeth Parsons séemeth not to haue read Cyprian No way certes he can be thought to vnderstand him that nameth Salonius for Sidonius and supposeth Maximus Vrbanus and Sidonius named in that epistle to be holy Fathers and to haue affirmed that there ought to be one chiefe Bishop in the catholike church wheras these three returning from the side of schismatikes that in euery church had erected a bishop of their
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
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
degenerate in the adherents of the Church of Rome Which Wicleffe and his followers in England and the Valdenses and Albigenses in France and some in Germanie beganne at length to discouer But in our times the same by Luther Caluin Zuinglius and other godly men was both more openly discouered and Christianly reformed Secondly it is no maruell if Wicleffe and Husse and others that first beganne to discouer the abuses of Poperie did not see all For God had appointed a certaine time when the man of sinne should be reuealed and no man is so cleare sighted that he can see into all the abuses of Heretikes without helpe and direction of many Neither is this to be ascribed more vnto Wicleffe and such as haue laboured in the reformation of the Church then to others which haue their singular opinions and by their errors declare themselues to be men Furthermore by this we collect that we are to build our faith vpon none but the Apostles and Prophets which by speciall direction of the holy Ghost haue declared vnto vs the will of God Thirdly many heresies are falsly imputed both vnto Wicleffe and vnto Iohn Husse and vnto euery one that hath opposed himselfe against the Romish faction As for example they say that Wicleffe taught That God must obey the Diuell and that Iohn Husse added a fourth Person to the Trinitie matters contrarie to the whole forme of their doctrine Diuers errors also they haue ascribed to the Valdenses Albigenses and Bohemians Neither may we maruell if they haue slandered the dead seeing they spare not the liuing making their credulous followers beleeue That we make God the author of sinne and speake vnreuerently of Christ. They haue also laid most false imputations vpon Luther Caluin Zuinglius and other our teachers Further we are not to maruell if they haue charged Sir Iohn Oldcastle and diuers others the followers of Wicleffes doctrine with treasons and rebellions and other enormous crimes For so did the heathen deale with the first Christians as appeareth by the Apologies of Tertullian Arnobius and others And now they cease not to exclaime against our doctrine as if the same were enemie to the Magistrates authoritie the which is not more troden vnder foot by any then by the Popes of Rome and their agents Fourthly the Papists themselues haue many singular opinions in diuers points of doctrine Why then should they impute vnto vs the dissentions of priuate men And why may not all be good Christians holding the substantial points of Christian faith and varying in nothing from the grounds of true doctrine concerning the holy Trinitie Christs incarnation the Sacraments Gods worship and manners Finally as errors did not altogether enter into the Church so neither can they be all at one time and by one man or one age reformed In all the principall points concerning the abuses of Poperie both the Churches of England Scotland France Germany and other nations not subiect to the yoke of Antichrist do very well agree And we doubt not by the grace of God to sée Antichrist confounded with the spirit of Gods mouth shortly by a generall vnion in the rest Finally in his last chapter he compareth M. Foxe to a craftie Broker that vseth fraud in selling of his wares whereas the Romanists sell like royall Merchants He deliuereth also to his reader three differences betwixt the Papists vs saying first That we contemne the Church next y t we define it falsly thirdly y t we assigne common obscure markes thereof whereas the Papistes do all contrarie But of this comparison because it is his owne he may boldly take both parts to himselfe and not without iust cause For as the Pope selleth Religion and all diuine matters in grosse and like a royall Merchant so Parsons and such like pedlars and palterers fell as they may by retayle now bargaining for one part of the Church then for another now selling one sinne and then another In assigning his differences he differeth not from himselfe but as alwayes so now also he belyeth his aduersaries For neither do we make so litle estimation of the Church as he reporteth nor do we giue such a definition of the Church as he imagineth nor are our markes giuen out of the Church either common or improper On the other side they value not the Church one rush making the same a slaue to Antichrist nor do they define the Church aright not touching the life and soule of it but onely certaine outward qualities nor do they bring other markes then those that may fit the Pagans and Turks better then the Papists as the name Catholike vniuersality continuance succession vnitie prosperitie and such like do shew If Parsons will maintaine the contrarie let him answer a booke of mine De Ecclesia written against Bellarmine wherein this is declared at large If not that yet let him leaue his idle wandring discourse and come to a point and then we doubt not but to make his pedlarie ware knowne And thus an end of this woodden constables search Of which we may conclude that it will be a hard matter to find out a more idle searcher or foolish search CHAP. XII That the Church of moderne Papists was not visible in the world for more then a thousand yeares after Christ and neuer was fully setled nor plainely visible in England THe Church of Christ saith Hierome in Psalm 133. consisteth not in walles but in the truth of doctrine There is the Church where is true faith So likewise euery Church is to be estéemed according to the doctrine which it teacheth and of the Church of Rome we are to make accompt not according to the walles of the Churches there but according to the doctrine which now that Church professeth If then there cannot be shewed a Church in the world for a thousand yeares professing that faith and doctrine which now the Church of Rome holdeth and professeth we may boldly say that the Church of Papists as now it standeth was not visible for a thousand yeares after Christ. Nay it is plaine that such a Church as the Papists now haue was neuer yet planted in England So farre is Parsons from his accompt when he supposeth that the faith and Church of Rome that now is hath alwaies continued since the first preaching of the Gospell and bene visible in England That we say true it appeareth first for that no Church did euer esteeme traditions and holy Scriptures with like affection before the decree of the conuenticle of Trent ratified by Pius the fourth Anno Domini 1564. The Church of England before that time neuer had any such conceit of traditions as to beleeue them to be the word of God and equall to Scriptures Secondly no Church in the world did make the old Latine vulgar translation of the Bible authenticall before y t time Thirdly the moderne Papists forbid men to reade the Scriptures translated into vulgar tongues without licence and
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