Hares insult ouer dead Lyons If he had not bene a renegate Christian and fugitiue traytor he would neuer haue compared her to Iulian the apostate or to Dioclesian that persecuting tyrant Neither if he had bene wise would he haue mentioned these two examples himselfe in apostacie being like the one and the Pope in crueltie and pride farre surpassing the other From railing he falleth into a veine of flattering the King whom he cōpareth vnto Constantine And yet not many yeares since in his most trayterous booke of titles he sought to depriue this Constantine of the crowne of England and to conuey the same to the Infanta of Spaine who now condemneth the glosing companions flattery And very lately the gunpowder Papists by his direction attempted to destroy him and his whole house Thus with the time this Iebusite can change his note singing that only which maketh for his profit Modo palliatus modo togatus Now he playeth Dolman now N. D. But as Ambrose sayth writing against Auxentius vnum portentum est duo nomina that is one monster two titles Yet such is the folly of this parasite that thinking to praise the King he doth greatly dishonor him comparing his royall Maiesty to diuers not yet conuerted to Christianitie and implying that the King is no Christian. He talketh of the Kings preseruation yet may we probably suppose that he had a finger both in Percies treason discouered in Nouember last and in Clerks and Watsons practise executed at Winchester not long since for intending the destructiō of the kings Maiesty and the subuersion of the realme as appeareth by a publike edict against them In commending the Kings booke he condemneth his religion as if any could be more dishonored then by imputation of want of religion Againe he contradicteth himselfe cōmending the king for feruent and extraordinary affection of piety towards God and godlinesse and yet presently after taxeth him as being addicted to vanity and inanity of sects and heresies where no ground no head no certaine principle no sure rule or methode to try the truth can be found Which his vaine and idle sconce shall neuer either iustly impute to that religion which his Maiesty professeth or cleanly auoyd in that sect which he followeth being a pack of impieties blasphemies heresies nouelties vncerteinties contradictions absurdities and fooleries The first we verifie by diuers treatises written in defence of our religion wherein we declare that the same is not only built vpon the immoueable rocke Christ Iesus the writings of the Prophets and Apostles bearing witnesse vnto it and full of sincere wisedome but also approoued by Councels Fathers consent of nations miracles yea and by the bishops of Rome for many ages The second is euidēt by the schoole doctrine of the Masse of the Sacraments of the Pope of Purgatory Indulgences works of supererogation and such like For what more impious then to say that Christes body may be really eaten of dogs or hogs eating the Eucharist What more blasphemous then to giue Gods honor to stocks stones and to Antichrist What more hereticall then to destroy Christes humane nature and office and to worship Angels Saints and Images What more new then the doctrine of Constance Florence Trent concerning the massing sacrifice the communion vnder one kind the subsisting of accidents without substance indulgences and such like What more vncertaine then popish religion that dependeth vpon the Popes determination a man oftentimes blind vnlearned and variable What more contradictory then that Christes body should be both visible and inuisible aboue and below dead and aliue at one time What more absurd then to limite the catholike church within the diocese of Rome or to say with the Donatists that it is perished out of the whole world saue in one corner of the Romish church Finally what more foolish then the apish toyes of Masse-priests at the altar of massing Bishops in consecrating Churches and such like superstitious ceremonies In his Preface he endeuoreth to prooue that man is mutable by his owne example that hath so often altered his intention in his treatise of three Conuersions But that is little for his credit or the credit of his cause For what if he turne like a weather-cocke and renounce religion would he haue all his countreymen to prooue apostates like himselfe Truth also is constant and alwayes like it selfe But falsehood varieth and false teachers differ in the defence of falsehood Noua ipsa rursum innouata emendatione scindis emendata autem iterum emendando condemnas sayth Hilary to Constantius The like we may say to this motley and changeable Iebusite who being vncertaine in his resolution and leauing matters formerly purposed brought forth matters neuer designed for a calfe presenting his readers with a hedgehog Afterward he exhorteth men by the example of S. Augustine to the search of Catholike Religion condemneth the sluggishnes of them that are carelesse in this behalfe But his words are contrary to the Romish practise that forbiddeth the reading of Scriptures in vulgar tongues without licence and maketh it mortall sinne for a lay man to dispute of religion Much certes it were to be wished that men would do as he sayth for then should Christians easily espy the iugling of Papists and see that popery is not Catholike as it differeth from the faith professed in the church of England Dagon cannot stand before Gods Arke nor darkenes continue when light appeareth To preuent perillous courses and to giue light where certeinty of religion lyeth he sayth he hath framed his treatise of Three Conuersions But alas the poore ideot is so farre from prouing the certeinty of his religion as the East is from the West For what assurance can he haue of religion who doth beleeue neither Propheticall nor Apostolical writings nor other article of faith without the Popes resolution and for his proofes alledgeth Simeon Metaphrastes Surius Baronius and other fabulous writers and vaine and vncertaine traditions of which he hath no certeinty Againe his pamphlet of Three Conuersions doth principally handle matter of history and not matter of faith or doctrine Lastly he doth rather seeke to draw men into danger both of soule and body by seeking to bring Gods people back to the thraldome of Babylon then to keepe them from any danger Neither doth he handle in his treatise any point here by him promised In this preface I confesse he compareth the Church to a mansion house and seuerall points of doctrine to parcels of land belonging to the same promising that he will make proofe that the right of the Church belongeth to the Romanists as true owners of the mansion house built in the clouds by Parsons and that we are but vagrant and contemptible persons But first there is great difference betweene the Church and a mansion house the Church being a mysticall body and being scattered here and there and not being appropriated to any family city or nation and a mansion house being a
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
that they either held that religiō which Eleutherius taught or taught that Romish religion which Parsons now professeth Finally he affirmeth that the religion taught by Austin was catholike and confirmed by miracles and sheweth how it was planted and continued without interruption to these times But that which is the point in controuersie viz. that the religion established by the conuenticles of Lateran Constance Florence Trent and by the Popes Decretals since Innocent the thirds time is the same that was preached by Austin the Monke the wise disputer doth scarce mention and no way proueth Of this his loose dispute then I inferre first that seeing he would haue vs to embrace the religion preached in England by Eleutherius his agents and by Austin we are to renounce all those heresies false doctrines and abuses which since the time of Austin haue bene brought into the Church Secondly that Robert Parsons is not able to proue the carnall reall presence nor transubstantiation nor the sacrifice of Christs bodie and bloud offered really in the Masse for quicke and dead nor halfe Communions nor the Popes tyrannical supremacie nor his Indulgences nor the worship of Images nor Purgatorie for satisfaction for the temporall paines of mortall sinnes nor the rest of the Romish doctrine by vs refused to haue bene preached by those that first planted Christian religion in this countrie CHAP. VI. Of the vanitie and foolerie of Parsons his whole Treatise of three Conuersions of England HItherto we haue discoursed of Parsons his falshood who will needes beare the Reader in hand that this land hath not onely bene thrice conuerted to the faith by Preachers that came from Rome but also to that faith which now the Pope and his adherents do professe Now therfore it resteth that we speake somewhat of the vanitie and foolerie of his whole purpose that by this discourse hopeth to reclaime vs backe to the subiection of the Pope Two things it séemeth he aymeth at in this worke The first is to bring the King the Cleargie the Nobles and people of England vnder the Popes obedience and into the captiuitie of Babylon The second is to perswade vs to like of the Romish Religion and all the abhominations of Antichrist figured in the whore of Babylon But to effect this purpose this labour is wholy vnsufficient For first no Bishop or teacher ought to desire any such dominion or rule ouer Gods people as the Pope pretendeth to be due vnto him Our Sauiour Christ expresly forbiddeth such rule vnto his Disciples The Princes of nations saith he beare rule ouer them and afterward but it shall not be so with you Likewise Saint Peter dehorteth the Elders of the Church to affect domination or popish tyrannie ouer the Lords heritage Neque dominantes in Cleris saith he Hereupon Bernard writing to Eugenius applieth this to him and sheweth that the Apostles were forbidden to affect this domination and Lordlinesse Planum est saith he lib. 2. de Consid. ad Eugen. Apostolis interdicitur dominatus I ergo tu tibi vsurpare aude aut dominans Apostolatum aut Apostolicus dominatum The Apostle Paule also 2. Cor. 1. sheweth that the Apostles themselues had no dominion ouer Christian mens faith so that he might impose yokes vpon their consciences Not saith he that we haue dominion ouer your faith but we are helpers of your ioy Finally our Sauiour Christ forbiddeth his disciples to affect to be called Rabbi or Maister and sheweth that this is Pharisaicall Gregorie also disliketh the title of Vniuersall Bishop and reason sheweth that it is a note of great pride to desire to be called the generall Master or teacher of the whole Church Secondly the people of God may not subiect themselues to any such tyrannie Stand fast saith the Apostle Gal. 5. in the libertie wherewith Christ hath made vs free and be not entangled againe with the yoke of bondage And againe Col. 2. Let no man at his pleasure beare rule ouer you by humblenesse of mind and worshipping of Angels aduancing himselfe in those things which he neuer saw rashly puft vp with his fleshly mind Which words do directly belong to the Pope who pretending humilitie and calling himselfe Seruant of seruants yet teaching worship of Saints and Angels and telling newes out of Purgatorie and strange things which he neuer saw affecteth Lordship and rule ouer the Church of God There cannot be assigned a more proper marke to know the adherents of Antichrist then the slauish bondage and subiection of the papists to the Pope who ruleth in their consciences and marketh them for his slaues as we reade Apocalyps 13. with the brand of Antichristianitie He made all both small and great saith Iohn rich and poore free and bond to receiue a marke in their right hand and in their foreheads But let such beware how they continue in this bondage and let others that are frée take héede how they suffer themselues to be entangled with the yoke of Antichristian tyrannie For as we reade Apocal. 14. Such as worship the beast and his image and receiue Antichrists marke in their foreheads or in their hands shall drinke of the wine of the wrath of God Thirdly experience teacheth vs that the Gospell began to be preached first at Hierusalem and from thence went foorth into all lands And our Sauiour Christ speaking to his Apostles Act. 1. saith They shall be witnesses to him both in Hierusalem and in all Iudaea and to the vttermost part of the earth Yet neuer did either the Bishops or Church of Hierusalem claime dominion or superioritie ouer the whole Christian Church for that cause Why should then the Church of Rome pretend a greater priuiledge where they say Peter preached and sent out teachers to conuert diuers cities and nations then the Church of Hierusalem where our Sauiour Christ himselfe preached and from whence as we reade Mat. 28. and Act. 1. he sent his Disciples to preach in all the world and to teach all nations Fourthly we reade in histories that the Churches of India were planted by preachers sent from Alexandria and that Philip out of France or Gallia sent preachers into Britaine For so Capgraue writeth citing Freculphus for his author It is said also that Dionysius coming from Athens preached the Gospell in France and that Iames coming from Ierusalem preached first in Spaine S. Augustine Epist. 162. and 170. testifieth that the Gospell came into Afrike by the meanes of preachers that came out of the East country Finally our histories do teach vs that the Northerne Saxons were conuerted by Finan a Scot and that the Irish were conuerted to the faith by Patricke a Britaine and that the Frizelanders and diuers Germaine nations were taught religion by preachers out of England Yet neither are the Indian Churches subiect to the Bishops of Alexandria nor the English to the French or the French to the bishops of Athens or the Spaniards to the Bishop of Hierusalem or the
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
Neither can the aduersary iustly charge vs that we allow any false worship of God or breach of his holy ordonances Thirdly the Church of England for matters of Faith Sacraments Gods worship and seruice beléeueth followeth whatsoeuer is either expressely commanded in holy Scriptures or out of them deduced in ancient generall and lawfull Councels condemning also whatsoeuer is by ancient Councels or Fathers declared to be contrary to the same Fourthly Christes true Church is a diligent and wary keeper of doctrines committed to her and changeth nothing at any time deminisheth nothing addeth nothing cutteth not off things necessary nor addeth things superfluous looseth not her owne nor vsurpeth things belonging to others as saith Lirmensis Commonit ca. 32. Likewise ca. 34. he saith it is the property of Catholikes to keepe the doctrine of the Fathers committed to them in trust and to condemne prophane nouelties Who can then deny the name of Catholikes vnto vs but such as are false Catholikes Fiftly all Churches that belong to Christes body which is gathered and gouerned by his word nourished and preserued by his holy Sacraments and inspired and led by his holy spirit and grace belong to Christes Catholike Church But nothing can be alledged by the aduersaries but that these properties belong to the Church of England and the members thereof and those which communicate with it Sixthly the Church of England doth in all things cōmunicate with the Catholike Apostolike Church that is spred ouer all nations hath continued frō the beginning shall cōtinue to the end which hath a most certaine succession of true Bishops which adhereth to Christ only to his word and whose faith is confirmed with miracles and most inuincible testimonies If Parsons will deny this let him cease his railing against vs and his vaine babling about impertinent matters and forbeare to impute vnto vs the names of factions which we renounce and the faults of particulars which we defend not proue somewhat substātially Seuenthly the Church of England is iustified by the confession of our aduersaries for with them we professe one faith in all articles conteined in ancient Creedes with them we receiue the same Scriptures with them we allow the sacrament of the Eucharist Baptisme with them we admit the most anciēt generall Councels and finally whatsoeuer was deliuered by the Apostles to be obserued that we obserue What is then the differēce Forsooth they haue added to the Apostles faith to Christes Sacraments Scriptures Apostolike doctrine lawes and that we refuse for that it is aboue and beside yea sometime contrary to the Canon of Scriptures which is the perfect rule of faith Unlesse therfore our aduersaries will stubbornly reiect the Apostolike faith the canon of Scriptures the Sacraments and the ancient formes of Ecclesiastical gouernment condemne the same they cannot deny y t Church of England to be y e true Church Finally all those exceptions which either Bellarmine or Bristow or Stapleton or Hill or any of their consorts haue takē to our doctrine or manners are cleared so answered that still the aduersary though neuer so full of words resteth silenced Parsons in y e second part of his treatise of Three Conuersions of England by him pretended goeth about to shew that the Church of England is no part of the Church vniuersally dispersed and that hath continued throughout all ages But his arguments are so vaine that I make this an argument to iustifie the cause of our Church For if he and his consorts can take no iust exception either to the faith or manners of the Church of England then doth it follow that the same is the true Church of Christ Et inimici nostri iudices and our enemies therein iudge against themselues CHAP. XI Parsons his idle discourse Part. 2. of his Treatise wherein he pretendeth to seeke for the originall and discent of the Church of England from the Apostles times downward is examined refuted IT is a simple part according to the common prouerbe in the midst of a riuer to aske where is water or in a forrest of trées to enquire for wood Yet Parsons séemeth not much wiser who in the Scriptures and writings of ancient Fathers euery where finding the Apostolike and Catholike Church with the which y e Church of England holdeth cōmunion doth notwithstanding still enquire where our Church was in y e Apostles time the ages after But it séemeth he was vnwilling to sée y t which he was loth to find His search certes and manner of procéeding and whole dispute about this matter as it is tedious and full of words so it is fond foolish and void of substance and concludent argument In the 2. Part of his turning Treatise chap. 1. he alledgeth diuers testimonies out of Irenaeus Tertullian Hierome and Augustine concerning the succession of Bishops and the force thereof But what I pray you doth that make against vs who do well allow of that faith which was taught and maintained by those Bishops succeeding one another in diuers Churches which they mention Nay if Parsons talked of no other faith or doctrine then that which those holy Fathers speake of and did not hide in this catalogue of good Bishops a multitude of false teachers and Heretikes much vnlike to the former the controuersie betwixt vs wold soone be ended Furthermore where he will not allow them to be the true Church which in all points of faith consent with the Apostles and ancient Fathers and disagrée in nothing but will néeds exact a discent of our faith by a catalogue of Bishops we want not therein an answer sufficient For the Bishops of Britaine and England that haue continued since the first plantation of Religion by Ioseph of Arimathaea and other Apostolike men haue still retained the Apostolike faith and the Sacraments instituted by Christ. True it is they retained them but yet with many corruptions although nothing so many as are now established in the Church of Rome since the wicked conuenticle of Trent Although then the Church of England haue purged away certaine abuses yet the substance of doctrine and Sacraments we haue not changed therein varying in nothing from the Apostles or auncient Bishops of Christs Church for many hundred yeares after Christ. But the Popes of Rome and their adherents within these fiue hundred yeares haue brought in a new Scholasticall Decretaline doctrin especially since the conuenticle of Trent which neither the Apostles nor auncient Bishops euer knew nay which is opposite to their doctrine and faith It appeareth therefore that this argument of succession doth rather make for vs then for our aduersaries Secondly he beareth vs in hand that Luther and Caluin being pressed with this argument of Succession did make the Church inuisible And that Melancthon and the Magdeburgians dissenting from them and ouercome with proofes concerning the visibilitie of the Church did grant it to be visible yet so as it did consist not
concerning Christs office and humane nature concerning the Church and Sacraments concerning the ministery and policy of the Church nay cōcerning the Law and the Gospell is altogether different from that faith which the first Christians of this Iland professed And were not the difference so great as we find it yet what needed this babling fellow to search antiquitie for proofe of his three imagined conuersions of the ancient inhabitants of our countrey to Christian religion Let him shew that the doctrine of popery which we refuse is Christian religion and that it was first taught by Saint Peter in Britany or otherwhere and that will suffice without more adoe But herein the poore fellow faileth most grossely Nay where he needed not blindly he plungeth himselfe into diuers difficulties offering to prooue that the ancient inhabitants of this land were conuerted vnto Christian religion by S. Peter Eleutherius and the Monke Austin matters farre beyond the reach of his abilitie and impertinent For neither doth he prooue that the Britaine 's were thrise by them conuerted nor would it aduantage his cause being prooued seeing the decretaline and wicked doctrine of Popes which all true Christians refuse is of a late and different note from that faith which those three taught and professed and which was of ancient time planted in this Iland The which that it may euidently appeare I haue for thy better satisfaction thought good to examine this whole treatise of three Conuersions in volume big in value small in discourse idle in proofes weake and simple and altogether vnworthy any long answere were it not that some men suppose that he hath sayd somewhat where God wot his whole treatise is nothing but vaine talking and tedious discoursing to no purpose Eadem atque eadem saepe dicit sayth Augustine epist. 86. of such an idle writer aliud non inueniendo quod dicat nisi quod inaniter ad rem non pertinens dicit But with better reason may this be sayd of this pratling Iebusite which repeating the same things often yet findeth nothing to serue his purpose but that which ouerthroweth the purpose of the author In his Epistle Dedicatory he giueth the title of Catholikes to English Masse-priests and their consorts But that is the point in question He calleth them also the worthy children of the first professors of the Christian faith in this land But the testimonie of a bastard shall neuer make bastard professors true Christians Further it is not like but his prouision will faile him before the end of his iourney that beginneth so impudently to beg at his first setting forth and so presumptuously to take for granted matters in controuersie Finally vnder the name of the Christian catholike faith he goeth about to commend the corruptions and trash of the Romish church as the Macedonian heretikes did their hereticall poyson Venenum melle illitum nempe catholico nomine superinducto propinabatur sayth Athanasius ad Serap He sheweth reasons of his dedication but all false For neither shall he euer prooue that Papists professe the Christian catholike faith first planted in England nor deriue their pedegree from the first Christian Britains or Saxons His best reason is either forgotten or ouerslipped viz. that such patcheries are most properly due to such patrons Against true Christians he inueigheth with open mouth as if they were heretikes and intruders on the right of the catholike church But that is a common practise of men of his sort to fall to rayling and lying when by truth they cannot stand Hierome in his 2. apology against Russine speaking of Heretikes conuicti de perfidia sayth he ad maledicta se conferunt And Constantine directing his words to heretikes chargeth them with vaine lyes Cognoscite sayth he quibus mendacijs vestrae doctrinae inanit as implicata teneatur In fauour of the Papists he braggeth that he hath produced the sentences and arrests of all Christian Parliaments of the world to wit the determination of all the highest ecctesiasticall tribunals But if by Parliaments he meane generall Councels he abuseth his clients and all the world For it were great simplicitie if vpon his word they should suppose either that Popery is authorized by ancient generall Councels or that the late conuenticles of Laterane Constance Florence and Trent ordered by the Popes directiō were lawfull Coūcels He doth also erre grossely if he affirme it Finally he contradicteth his owne holy fathers pleasure if he affirme the Councell to be aboue the Pope and the highest tribunall on earth The words of the Apostle Philip. 1. he applieth to such Papists as haue bene of late time called in question for treason and felony as if they did not only beleeue in Christ but also suffer for him Whereof the second is euidently false as publike records testifie the first is doubtfull seeing heretikes cannot be counted true beleeuers Likewise he abuseth other scriptures 1. Cor. 11. 1. Thess. 1. and Isa. 1. like the Valentinians endeuouring to wrest the sacred word of God to his owne fancies and fabulous discourses Aptare volunt sayth Irenaeus lib. 1. aduers. haeres ca. 1. fabulis suis eloquia Dei Saint Paule 1. Cor. 11. and 1. Thess. 1. speaketh of true Christians that followed Christ Iesus and his Apostles this Iebusite talketh of such as follow Antichrist and hearken to the Ieud perswasions of the false Apostles of Satan That which the Prophet Isay chap. 1. speaketh of purging the Church of God the same he applieth to the rusty followers of Antichrist whom he seeketh to continue in their disorders and errors Neither could he conceale the stirres that haue bene in England betweene the secular priests and the Iebusites although good it were for him that they were neuer remembred he being conuinced by the testimonie of his owne followers in diuers discourses written of this argument to be a Machiauelian 2 traytor and a diuell Here also he applieth the words meant of our Sauiour Matth. 8. to Antichrist the destroyer as if he rising vp could cōmand winds seas and cause calmes who indeede rather causeth stormes then calmes warres then peace and is the firebrand of troubles throughout all Christendome Further he entitleth him Christes substitute But his outragious persecutions of Gods saints shew him to be Christes aduersary rather then substitute Commission or act of substitution he sheweth none But of the other we find diuers argumēts Dan. 8. and 11. 2. Thess. 2. Apocalyp 13. and 17. which in my bookes de pontif Rom. are at large declared In an addition to his epistle he triumpheth ouer Queene Elizabeth of pious memory and raileth at her as a persecutor whose clemencie her greatest enemies cannot chuse but acknowledge and he among the rest if he were not vngratefull But herein the heathen Philosophers do accuse him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth Homer odyss 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And another de mortuis nil nisi bonum Herein therefore the prouerbe is verified that
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
no. IN this controuersie betwixt our aduersaries and vs about the first conuersion of the ancient Britains and Saxons to Christian religion thrée points are principally to be considered resolued First whether the Britains were first conuerted to the faith by S. Peter and by Eleutherius and the Saxons by Austin the Monke Secondly whether these thrée or any one of them taught that faith which now the Pope and his adherents professe and we refuse And thirdly what the moderne Church of Rome can challenge of vs by any fauour done to our auncestors by them Robert Parsons boldly affirmeth that the ancient Britains were conuerted to the faith first of all by S. Peter and next by Eleutherius a Bishop of Rome And thirdly that Austin sent by Gregory the first did first preach the faith to the Saxons But the first cōuersion supposed to be wrought by Peter we deny Of the second we haue cause to doubt Of the third our aduersaries haue no cause to boast He impudently auoucheth that these thrée taught the same doctrine which the church of Rome now holdeth and which we refuse We wonder at his impudency and laugh at his folly that attempteth to prooue any such matter Thirdly vpon these supposed conuersions he concludeth that England and Englishmen haue particular obligation to the church of Rome aboue other nations He would haue said if he durst for shame that therefore we are to be subiect to the Romish church and to receiue her doctrine trash I would say traditions We say that we owe nothing but hatred to the Popes and later church of Rome hauing receiued nothing from thence but wrongs and disgraces and losse If any thing we owe it is to those which tooke paines to preach the true faith among vs and not to the Romanists and their agents that now go about to turne vs from the faith and to destroy his Maiesty and our countrey by treason That S. Peter neuer preached the Gospell in Britaine these reasons are sufficient to perswade vs. First it is apparent Galat. 2. that the preaching of the Gospell to the vncircumcised was committed vnto Paul and the preaching of the same to the circumcised to Peter The direction also of the first epistle of S. Peter sent to the Iewes dispersed throughout Pontus Galatia Asia and Bithynia doth prooue it true How then is it likely that S. Peter leauing the circumcision committed to his charge should preach to the vncircumcision committed to others charge Or how could he that preached to them in Asia spare so much time as to make a iourney to preach to them in Britaine Againe can any man thinke if he had preached to the Britains at the time of the writing of the first and second epistle that he would not as well haue mentioned them as the Easterne nations That the second epistle was written to the same persons to whom he had directed y e first it appeareth by these words 2. Pet. 2. This second epistle I write to you Baronius also confesseth that he wrote this epistle a litle before his death It cannot therfore be surmised that he preached to the Britains after the writing of this epistle nor that he would neglect them more then others if at any time he had preached to them Secondly if Peter preached the Gospell in Britaine either he preached in Claudius the Emperour his dayes or vnder the reigne of Nero. And so some of our aduersaryes say he preached vnder the reigne of Claudius as Baronius some vnder the reigne of Nero as Eisengrenius in his Cēturics But Eusebius in Chronico sayth that after his comming to Rome he preached the Gospell there and cōtinued Bishop 25. yeares vbi Euangelium praedicans sayth he 25. annis eiusdem vrbis Episcopus perseuerat Baronius anno Christi 58. relateth how Peter being expulsed out of Rome by Claudius preached to the Westerne nations But Onuphrius in annotat ad vit am Petri sayth that being expulsed by Claudius out of Rome he went not westward but eastward and returned first to Hierusalem where he was present at the Councell at Hierusalem and afterward sate 7. yeares Bishop of Antioch Ibidem sayth he 7. annis vsque ad Claudij obitum Neronis imperium permansit The report also of his 25. yeares continuance in Rome is imprebable For if he were martyred as some say the 13. as others the 14. yeare of Nero then could he not be Bishop there 25. yeares Paule being conuerted to Christ some yeare or more after Christes passion and afterward abiding in Arabia three yeares and 14. yeares after finding Peter at Hierusalem as may be gathered out of the words of the Apostle Galat. 2. It is not likely also that he could suddenly go frō Hierusalem to Rome being sent to preach to all natiōs The best witnesse of Peters being Bishop of Rome 25. yeares is Eusebius his Chronicle but he testifieth also that he sate 25. yeares at Antioch which is a plaine contradiction to all stories of that matter Thirdly Peter preached in no place but he there ordeined Bishops and teachers and founded Churches But in Britaine we do not reade that either he ordeined Bishops or founded Churches or left any memoriall of his being there Fourthly the tradition of the church which is a part of the word of God as the Papists beleeue ascribeth the first conuersion of Britaine to Ioseph of Arimathaea and his fellowes Capgraue in his legend of Ioseph affirmeth that they preached the word of God in Britaine with great confidence and this he sayth they did the 63. yeare from Christs incarnation Anno sayth he ab incarnatione domini 63. fidem Christi fiducialiter praedicabāt Which disprooueth Caesar Baronius his tradition of Peters first preaching in Britaine anno Domini 58. Fiftly no one English Chronicle doth so much as once mention the comming of Peter into Britaine Is it then probable that Simeon Metaphrastes the writer of the Greeke legend liuing in Greece or Caesar Baronius the calculator of Romish traditions and legends singing Masses at Rome should better know what was done in Britaine then the ancient Chroniclers of the Britaine nation Sixthly of ancient writers of Ecclesiasticall histories no one sayth that Peter the Apostle first preached to the Britains Neither doth any ancient father of the church mention any such matter but rather ascribe that labour either to Paule as doth Theodoret in commentar in epist. ad Timoth. lib. 9. de curandis Graec. affect and Sophronius in serm de natiu Dom. and Venantius Fortunatus or to Simon Zelotes as Nicephorus lib. 2. cap. 40. and Dorotheus in Synopsi or to Aristobolus as doth the same Dorotheus and some late writers But if Peter had first founded the Church of Britaine it is not likely that all authors would either haue concealed so glorious an action or else haue attributed the same to others Finally the aduersaries themselues for the most part confesse that Ioseph of Arimathaea did
Peter and Eleutherius they neuer thought nor taught that our sinnes are purged by other meanes then by the bloud of Christ which as the Apostle sayth 1. Iohn 1. cleanseth vs from all sinne 37. That the soules of the godly are tormented by diuels in Purgatory or that the bishops of Rome by their plenary indulgences and Buls of Iubiley could deliuer soules from thence was farre from the thought of Austin and Gregory and much more of Eleutherius and Saint Peter These are deuises of late Dopes and frapling Schoolemen as appeareth by the Decretals of Boniface the eight and Clement the sixt extr de poenit remiss and Bellarmine and Henriquez and others in their treatises of Indulgences and Purgatory 38. Neither did Gregory nor Austin nor any before them teach that the grace of God was nothing but charity or that charity is the forme of faith as do the moderne vncharitable powdermen papists and their associates 39. Farre also it was from their thought that men are predestinate to saluation or reprobated and destined to damnation for works foreseene in them For the Apostle Rom. 9. doth prooue the contrary by the example of Esau and Iacob and addeth this reason that the purpose of God might remaine according to Election not by works but by him that calleth 40. None of them euer taught that men are iustified by mariage or orders or confirmation or extreme vnction or by eating fish or such externall obseruances as our aduersaries now teach 41. Nay they beléeued not that christian men were iustified by the works of the law or that they could perfectly fulfill the whole law loue God with all their hart soule affection For as the Apostle saith Rom. 4. the Law causeth wrath Againe if man could perfectly fulfill the law then might he liue without all sinne which is the heresie of the Pelagians as Augustine de haeres and Hierome aduers. Pelag. lib. 1. testifie 42. Neuer did any of these foure or other ancient Father teach that christian men were able not only to fulfill the whole law but also to do works of supererogation and more then the law requireth or else that the state of perfection did consist in beggery or pouerty forswearing of mariage and obedience to monkish rules 43. Finally because it were infinite to prosecute all the singular differences betwirt Austin Gregory Eleutherius and Peter of one part and the moderne Popes and the Iebusites on the other I will bring all into one briefe summe I do therefore pray Robert Parsons because he contendeth that now no other doctrine is taught in Rome beside that which in times past was deliuered by Gregory Austin Eleutherius and the holy Apostle S. Peter that he will be pleased of his Iebusiticall fauor plainely to demonstrate First that the particulars aboue mentioned were by thē knowne beléeued and taught And next that the rest of the Romish doctrine established partly in the Popes Decretals and partly in the conuenticles of Laterane of Constance of Florence and Trent and partly professed and proposed by Pius the fourth which the Church of England reiecteth and detesteth differeth nothing frō that forme of doctrine and wholsome words which they deliuered to their hearers in their time If he performe this he shall shew himselfe a great master if not his cause falleth his hope of mastership perisheth and his dreames of a Cardinals hat are at their last period CHAP. V. A briefe answere to Parsons his fond and friuolous discourse wherein desperatly he vndertaketh to prooue that the faith now professed in Rome vnder Clement the 8. is the same and no other then was taught by Eleutherius and Gregory in time past VNto our argumēts Rob. Parsons in his treatise of three Conuersions maketh no answere And yet he could not be ignorant that these and many more arguments are brought against his cause Nay it appeareth that it will be as easy a matter for him to turne himselfe into a woodcock as to maintaine his booke of Three Turnings Only least he should séeme silent he setteth on a brasen face and Pag. 8. desperatly promiseth to proue that the faith of Rome is and was all one vnder Eleutherius Gregory and Clement the 8. lately raigning He should haue added S. Peter also if he would haue mainteined his argument of three Conuersions But he knew that there is too maine a difference betwixt S. Peters catholike epistles and Clements vncatholike Decretals In the processe also of his discourse concerning the faith of Eleutherius and Gregory compared to the confession of Clement the 8. he runneth on confusedly and absurdly turning and winding vp and downe like a man that hath lost his way and is caried without direction he knoweth not whither In his discourse there are thrée maine faults First he doth not iustifie all those points of popery which are now holden by Clement the 8. at the least if the Pops beléeue the moderne Romish faith nor prooue them to haue béene beléeued and taught by Eleutherius and Gregory Next he neither proposeth his matters resolutely nor in proouing them proceedeth orderly Lastly he barely toucheth some points in controuersie but neither dare handle the principall matters taught by the Romanists nor can prooue that which he promiseth And this God willing we shall demonstrate out of the mans owne words folowing as well as we can the file and order of his disordred discourse Pag. 7. He threapeth kindnesse vpon vs and would beare vs in hand that we dare not deny but that both Masse and Images were in vse in Gregories time in the Romane Church and faith and so brought into England by Augustine But first he speaketh strangely where he sayth Masse and Images were in vse in the Romane faith For Masse is song or sayd at the Altar and Images are painted or made in bosse vpon walles or other places But faith is properly in the heart though declared with the mouth and consisteth neither in Imagery nor Massing foolery but in receiuing the sauing word of God Secondly if by the vse of the Masse and Images he vnderstand the moderne doctrine and practise of the Romish Church concerning these two points he wrongeth vs and abuseth his reader saying we dare not deny that the Masse and Images were in vse in the Romane church in Greries time and so brought into England by Augustine For by the old Romish ordinall it appeareth that Gregories Masse was most vnlike the moderne Masse of the Romanists That forme ouerthroweth priuate Masses halfe Communions prayers for the dead the carnall reall presence transubstantiation the reall propitiatory sacrifice for quick and dead and the whole forme and frame of the moderne Romish Canon and Masse Gregory also as we haue declared absolutely condemned the worship of Images and neuer acknowledged that the Crosse or Crucifixe was to be worshipped with Latria Finally albeit Augustine named Masses and had a crosse and an image yet it appeareth not that his Masse was
authority of the Pope of Transubstantiation and popish worship of Images is not only not to be prooued but also to be disproued by holy scriptures The same is also contrary both to decrées of Councels and authority of Fathers as hath bene declared in diuers treatises of those seuerall arguments We only will alledge some few First then the sacrifice of the masse for quick and dead is repugnant to Christes institution that ordeined the Eucharist to be distributed receiued and not to be offered vp for quick and dead Next to holy Scriptures and Fathers that say that carnall sacrifices are ceased that y e body of Christ was once only to be offered that Christ is a priest after the order of Melchisedech and that the sacrifices of Christians are spirituall and not carnall Finally if Christes body be not really present nor the bread wine transubstantiated into his body and bloud then the papists themselues must néeds cōfesse that the Masse is no sacrifice propitiatory for quick dead But that is proued by the words of the institution bread and wine being named after consecration by y e testimony of Fathers that expound these words hoc est corpus meum figuratiuely by the analogy betwixt the signes and things signified which by transubstantiation is quite ouerthrowne and by diuers other arguments For the Popes monarchy and vniuersall authority there is no one word in scripture nay scriptures shew that all the Apostles were called and authorized alike and that is also expressely affirmed by Cyprian de simpl praelat Furthermore the Popes agents cannot shew either cōmission or practise for this authority for more then a thousand yeares after Christ. Gregory as I haue shewed condemned the title of vniuersall bishop as Antichristian neither can it be shewed that y e Pope either made lawes or ordeined bishops or iudged all causes throughout the whole church vntil Antichrist of the temple of God had made a denne of theeues Transubstantiation ouerthroweth the humane nature of Christes body and supposeth it neither to be visible nor palpable repugneth to the words of institution and common cōsent of Fathers that declare bread wine to remain after consecration taketh away the analogy betwéene the signes and things signified and bringeth in the heresie of Euty ches The worship of images is contrary to the law of God Exod. 20. to y e decrées of Councels to y e doctrine of Fathers and abolisheth all true religion God forbiddeth vs expresly to make either grauē image or likenes to the intent to worship it or to bow downe to it The Councell of Eliberis c. 36. forbiddeth any thing that is worshipped to be painted on walls The 2. Councel of Nice though it allow some worship done to images yet expresly sheweth that Latria or diuine honor is not to be giuē to any image The Councel of Francfort abrogated the acts of the idolatrous conuenticle of Nice allowing the worship of images Epiphanius tore downe a vaile that had an image of Christ or some Saint painted on it Gregory as before I haue shewed vtterly condemned the worship of Images Finally Lactātius lib. 2. Instit. diuin c. 19. saith plainely There is no religion where there is an image Most odious therfore and blasphemous it is to make a comparison betwixt the articles of our Christian faith and these damnable doctrines contrariant to Religion and truth Notwithstanding to demonstrate these points of the moderne Romish faith Parsons promiseth to take two wayes of proofe the one as he calleth it negatiue and the other affirmatiue and by them he vanteth that he will make our folly to appeare to euery indifferent man But whatsoeuer he is able to performe against vs against himselfe he bringeth an euident proofe of his owne folly For what can be supposed more absurd then to offer to prooue an affirmatiue by a negatiue or contraxiwise and yet such is Parsons his wisdome that he offereth vs this abuse Further he séemeth not very well to vnderstand himselfe where he talketh of negatiue proofes For albeit he standeth vpon his denial and resolueth to put vs to proue yet he deserueth a garland for his eminent folly that estéemeth his owne bare and blockish denyall an argument and is not ashamed to call it negatiue proofe His meaning is that we are not able to shew that either the points aboue mentioned are contrary to the doctrine and practise of the Christian church in Eleutherius his time after or that they came into the church afterward And therefore he indenoureth to cōclude vpon y e words of S. Augustine lib. 4. de bapt ca. 24. that seeing y e whole church for some time hath receiued the doctrine of y e popes Monarchy the Romish masse Transubstantiation and the worship of Images the same is deliuered by authority of the Aposties But first we haue shewed this doctrine to be contrary to the practise and faith of Christes Church Secondly we are able to shew how euery of these doctrines entred by little and little into the Church and that long after Eleutherius his time The Churches of Romes primacy ouer other Churches began to enter by a graunt of Phocas The popes tyranny by vsurpation of Gregory the 7. The péeces of the Masse when they were added we may sée in Walafridus Strabo Platina Nauclerus and Polydore Virgill Transubstantiation was first established by Innocent the 3. The worship of Images by the second Councell of Nice got credit Yet were these doctrines neuer perfited vntill the late conuenticle of Trent nor could they euer be receiued of the whole Church For to this day the Greek Church neither acknowledgeth y e Popes authority nor beléeueth transubstantiation or receiueth the Popes masse or popish purgatory or his doctrine of Images Nay the French at this day refuse the decrées of the conuenticle of Trent and the Emperour protested against y e Synod Little therefore doth Augustine help but to confound Parsons his cause albeit his words are not to be vnderstood of all false doctrines whose certaine originall and author is not alwayes knowne but of ceremonies in the administration of sacraments and gouernment of the Church But sayth Parsons Pag. 111. although the word Transubstantiation was added by the Councell of Lateran as these words Consubstantiall Trinity and the like in the first Councell of Nice yet the substance of the article viz. concerning transubstantiation was held from the beginning And this he endeuoreth to prooue by the authority of S. Ambrose lib. 4. 5. 9. de Sacramentis and out of these words Non valebit sermo Christi vt species mutet elementorum And againe Sermo Christi qui potuit de nihilo facere quod non erat non potest ea quae sunt in id mutare quod non erat But first he sheweth himselfe a shamelesse creature to compare the mystery of the holy Trinity and of the consubstantiality of the Sonne with the Father both being prooued cléerely by Scriptures
Another old English Chronicle testifieth That Augustine went with the army to the warre and that such of the Britains as were sent to intreat for peace were killed without pitie That Augustine was the cause of this warre and murther we may probably also gather out of Bedes historie For he doth not onely shew that the greatest slaughter was made of the Monkes of Bangor that resisted Austin and gaue counsell against him but also that Austin did threaten them and foretell them that they should haue warre Augustinus saith he lib. 2. hist. cap. 2. fertur minitans praedixisse quòdsipacem cum fratribus accipere nollent bellum ab hostibus forent accepturi Neither is any cause alledged of this warre against the Britains but that Augustine was by them reiected Is not then Austin to be taken as a braue Apostle and conuerter of nations to the faith that came with Pagans against Christians with fire and sword because they would not vndergo his yoke To excuse this matter they alledge the words of Bede as they pretend who speaking of this murther saith That Austin was dead long before But a man of meane iudgement may see that these words are thrust into Bede by some falsarie For how could Austin be dead long before that after this warre as Bede reporteth ordained Iustus and Melitus Bishops Do dead men reuiue againe to ordaine Bishops Furthermore these words of Austins death before the murther of the Britains are not found in the Saxon translation of Beda made by King Alured Finally both the Chronicles of Peterborough and Flores historiarum do witnesse that Austin died three yeares after the execution done vpon the Britains The Britains therefore are not bound to Rome that sent this proud and cruell man amongst them Neither is the same much obliged to Eleutherius if he did as is said send Preachers into Britaine The reasons I haue before alledged As for the Danes Normans and French and their discendants they are cleare also from this obligation For the Romanists albeit they séeke out all colours to beautifie the Popes chaire yet say not that preachers from Rome did conuert them to the faith It resteth then that all the weight of this obligation to Rome which Parsons aduanceth so magnifically must rest vpon a few Saxons or English But this cannot be great as I haue shewed seeing the Saxons were not then the greatest part of the inhabitants of this land nor generally conuerted by the Romaines as hath bene declared But were the auncient English beholding in times past to Gregorie or Austin yet the inhabitants of England for this sixe hundred yeares and vpward haue bene litle beholding to the Popes of Rome and their adherents For first they haue vsed all force and fraud to plant their false hereticall and idolatrous Religion in England as their sending of Legates Agents Archpriests Iebusites and Masse-priests when they durst openly and now of late priuily and the rebellions and warres stirred vp by them against the Kings and Princes of England do declare If then we are neither to hearken to false Prophets nor dreamers of dreames nor to spare them or fauour them that would draw vs from the seruice of God to Idolatrie then are we to detest the Pope and his idolatroùs Agents whose massing Religion and worship of Saints and Images is nothing else but refined paganisme and grosse Idolatrie Againe If we are to marke them and auoid them that cause diuision and offences contrarie to the doctrine which we haue receiued from the Apostles as Saint Paule exhorteth vs Roman 16. then are we to haue no communion nor fellowship with the Pope which indeuoureth to diuide vs from the Catholike Church and to draw vs from Apostolicall doctrine to his leude Decretaline Heresies and Traditions Secondly they haue by their cunning engines drawne infinite treasure out of England impouerishing both the Kings and people of this Iland by their manifold exactions Matthew Paris doth in sundrie places complaine of the oppressions made by the Pope and his Agents and in Henrico tertio saith That England by the Pope was made like a vine left to the open spoile of euery one that passed by Thirdly for the most part they haue concurred with our enemies and by all meanes oppugned our nation Matthew Paris writing Harolds life sheweth that Alexander the Pope sent a Standard to William the conqueror when he came with fire and sword against the English nation Papa saith he vexillum Willelmo in omen regni transmisit And call you this a fauour to ioyne with him that came to conquer our countrie and to cut the Englishmens throats In the dayes of Henry the 2. the Pope fauoured both the Kings disloyall subiects and open enemies as appeareth by the discourse of matters passed betwixt him and Thomas Becket Innocentius the 3 excommunicated King Iohn and sought to depriue him of his kingdome By his malitious courses the King lost Normandie and was forced to surrender his Crowne into his Legats hands Matthew Paris testifieth that he gaue the English for slaues to the French Sententialiter definiuit saith he vt Rex Anglorum Ioannes à solio regni deponeretur He committed the execution of this sentence to the French King and for his labour determined that he and his successors should perpetually enioy the kingdome of England Vt ipse successores sui regnum Angliae iure perpetuo possiderent And may we thinke that any is so brutish as to dispute that we are beholding to the Pope that giueth vs as a prey vnto our enemies Certes vnlesse we had read it in Parsons the Popes parasite we could hardly haue beleeued it In the end albeit he could not bring vs into seruitude yet he wanted not much to make our King and country tributary That noble and victorious Prince King Edward the third found none that more ouerthwarted him and disturned the course of his victories in France then the Pope as his letters menaces and practises reported in Histories declare To forbeare to speake of ancient wrongs done to our Princes and nation by other Popes see I beséech you the indignities offered to king Henry the 8. and his subiects by that impious Pope Paule the third and to his daughter Q. Elizabeth of famous memorie and her people by that lousie friar Pius the fift Gregorie the 13. and Sixtus the fifts seditious rayling and outragious Buls Paule the third rayleth on the King interditeth the kingdome depriueth his subiects of trade and giueth them as slaues to those that could take them Prohibet commercium cum Anglis saith Sanders in his Glosse vpon the Popes Bull foedera cum Henrico dissoluit Henrici sequaces tradit in seruitutem Looke what rage or malice can deuise that he vomiteth out both against the King and our nation And will Parsons haue our nation to submit themselues to such monsters or can any find in their hearts to yéeld to such tyrants Against Queene Elizabeth Pius Quintus
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