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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56472	A treatise of three conversions of England from paganism to Christian religion. The first two parts I. Under the Apostles, in the first age after Christ, II. Under Pope Eleutherius and King Lucius, in the second age, III. Under Pope Gregory the Great and King Ethelbert, in the sixth age : with divers other matters thereunto appertaining : dedicated to the Catholics of England, with a new addition ... upon the news of the late Queens death, and the succession of His Majesty of Scotland to the crown of England / by N.D., author of the Ward-word.	Parsons, Robert, 1546-1610.	1688 (1688)	Wing P575; ESTC R36659	362,766	246

meaneth of Customs and Ceremonies and not of Articles of Belief Which no Council can appoint but only declare and expound as before we have shewed 12. This Position then of St. Augustin is most true and consonant to the Doctrin of all other Fathers in that behalf that when any thing is found generally received in the Church and no Author Institutor or Beginning can be found thereof this without all doubt cometh down from the Apostles And of this position may be alledged two infallible grounds The one of Faith the other of evident Reasons For in Faith who can think so basely of Christs Power or Will in performing his Promises made unto his Church to conserve her in all Truth unto the Worlds end as that he should permit her notwithstanding to admit or teach generally any one false Article of Doctrin and much less so many as these men object against us For whereas he promised his Holy Spirit to be with her unto the Worlds end and that she should be the Pillar and Firmament of Truth to direct others and finally that hell gates should never prevail against her How should all this be performed if she fell into those Errors of which Protestants accuse her or what greater Victory could the gates of Hell have against her than that from an Apostolical Church of whom Christ spake she should become an Apostatical Church as these Men do call her which is the greatest Blasphemy against Christ and his Divinity that possibly can be imagined seeing it doth evacuate his whole Incarnation Life Death Doctrin Resurrection and other Benefits of his coming which were all imployed to this end to make unto himself a Church and Kingdom in this world that should direct Men in all Truth to their Salvation And this being taken away and the other granted that the Church her self may fall into Error and false Doctrin then is there no certainty in any thing And consequently it cannot be that any erroneous Doctrin should be taught or received generally by the Church And this is the first ground of St Augustin's Assertion 13. But besides this there is another founded in Reason and Experience which cannot be denied And for that it is a consideration of great Importance and may serve the Reader to many purposes of moment for discerning of Doubts and Controversies I shall desire him to be attent in perusing the same We do find by Experience and that not only in Ecclesiastical but Temporal Affairs also That when Orders Laws and Customs are once settled in any Common-wealth it is hard to alter or take them away or to bring in things opposite or different to them without some Resistance Dispute Contradiction or at least some Memory thereof how why and by whom it was done As for Example if a Man would go about to bring in any Innovation in the particular Laws of London and much more in the general Laws of all the Land no doubt but he should find some Resistance therein some that would dispute about the matter alledging Reasons to the contrary others would resist and oppose themselves and when all did fail at leastwise some Record Story or Memory would be left of this Change. 14. But much more if this matter did concern Religion which is most esteemed above other Points As for Example if a Man would begin to teach any Points of Doctrin at this Day in England contrary or different from that which is there received and established by public Authority he would presently be noted and contradicted by some no doubt as we see the Puritans Brownists Family of Love and other such newer Teachers have been and the History thereof is notorious and will remain to Posterity 15. And this is the very reason also why all Heretics and Heresies from the beginning did no sooner peep up in the visible Catholic Church but that they were noted impugned confuted and finally cast out from that body to the Devils dung-hill And the Records thereof do remain who were the Authors and Beginners who the Favourers and setters forward at what time upon what occasion under what Popes and Kings and other such-like Circumstances And this will endure to the end of the World. 16. This then being so we now come to the state of our Question and to joyn with the Protestants upon this Issue That seeing the Doctrins before mentioned of the Popes Authority Sacrifice of the Mass Transubstantiation Vse of Images and the like were found to be generally received and believed in the Visible and Universal Catholic Church of Christendom when Martin Luther first began to break from the same yea and many Ages before by their own confession they must shew us when the said Doctrins were brought in afterwards to the Church not being there nor believed therein before to wit by what Man or Men with what Authority Constraint or Persuasion with what repugnance of them that misliked the same and other like Circumstances before mentioned which if they be not able to do most certain it is that whatsoever they prattle against these Doctrins saying they were not in Eleutherius's time it is nothing but Cavils and Heretical Shifts 17. And now that they cannot shew any such particularities for the entrance or admittance of these Doctrins into the Church is most evident For whatsoever time they assign for their beginning we can still shew that before that time they were in use if they mean of the Things themselves and not only of Words or Phrases As for example when they object That in the Council of Lateran under Pope Innocentius III. in the year of Christ 1215. the word Transubstantiation was first used we answer That albeit that word was then added for better explication of the matter as these words Homousion Consubstantial Trinity and the like were by the first General Council of Nice yet the substance of the Article was held before from the beginning under other equivalent words of Change and Immutation of Natures Transformation of Elements and the like As for Example that of St. Ambrose speaking of the words of Christ in the Consecration Non valebit sermo Christi ut species mutet elementorum Shall not the words of Christ be of power to change the Natures of Elements And again Sermo Christi qui potuit de nihilo facere quod non erat non potest ea quae sunt in id mutare quod non erant The Speech of Christ that was able to create of nothing that which was not before shall it not be able to change things that are already into that which they were not before He meaneth the Bread and Wine into the Body and Blood of Christ as himself doth expound 18. So as here we see the change of the Natures of Elements and of the Substance of one Body into another averred by St. Ambrose long time before the Council of Lateran which is the same that we mean by Transubstantiation And

c. In the end Wilfrid in his Disputation prevailed by his Impostures having bewitched the two Kings that were present King Oswyn and King Egfrid Did you ever hear a more shameless tongue But this he wrote of St. Wilfrid Obiter and by the way in the Narration he maketh of B. Colman But when he cometh to talk of him in particular and severally he is far more bitter and impudent against him telling us first how that after Wilfrid had been in France Italy and Rome to study and there learned the Mathematical Calculations of times out of the Gospels Reversus in Patriam Romanas Consuetudines contra Quartadecimanos sic enim pios homines tunc derisorié vocabant disceptationibus in Synodo publicis defendebat gerebatque circa collum reliquiarum quas Roma tulerat capsulam quandam c. Et Archiepiscopus denique ob haec his similia constitutus bis infra spatium 45 annorum non ob Regum insolentiam ut Polidorus immodesté scribit sed ob suam temeritatem imò malitiam atque neguitias plures Archiepiscopatu pulsus est longo tandem confectus senio periit Anno Christi 710. He returning from Rome to his Country did defend by public Disputations in a Synod the Roman Customs against these men who being Pious and Godly were called scoffingly in those days Quartadecimans he carried about his Neck a certain Box of Saints Reliques which he brought with him from Rome And being for these and other like things made Archbishop he was driven out twice within 45 years from his Archbishopric and this not by the Insolency of the Kings that drave him out as Polidor doth immodestly write but rather for his own Rashness yea Malice and many Wickednesses c. And so at length being consumed with Old Age he perished in the year of Christ 710. 19. Behold here a Narration worthy the Spirit of a new Gospeller and old Apostata against so Venerable and Worthy a Pillar of our Primitive English Church as was St. Wilfrid Mark how he is tax'd for travelling and studying at Rome for defending by public Disputations the Roman Custom of celebrating Easter which yet was defended and decreed openly by the General Council of Nice as before you have heard and after shall be proved for bearing a Box of Reliques about his Neck brought from Rome which no doubt is one of the things that most troubleth the Spirit of John Bale as it did the Devils and wicked Spirits in England who cry'd and were cast out by the same as you may read in them that write his Life 20. Moreover he saith That for his own Wickedness he was driven out of his Archbishopric and so finally perished in the year 710. As for his perishing if he perished that lived so austere a Religious Life converted so many thousand English Heathens to Christian Faith wrought so many Miracles as are recorded of him then woe to Us that cannot imitate so great Holiness and woe to John Bale that ran out of Religion and being a Fryer took a Wench named Faithful Dorothy and that as himself braggeth Neque ab homine neque per hominem sed ex speciali Christi dono Neither from man nor by man but by the special Gift of Christ as tho' Christ did use to divide such Gifts to Fryers that had vowed Chastity And how good a Fellow he became afterward and how pleasant a Companion you may understand by his own words when writing of his Works he saith Facetias jocos sine certo numero feci I have written Jests and Pastimes without any certain number a fit Argument for a new Gospelling Fryer But yet how far this exercise of Jesting was from the Gravity and Holiness of St. Wilfrid no man can doubt And so himself miserable man may be thought to have perished while the other reigneth eternally in Heaven 21. And as for Refutation of the horrible Slander That for his Wickedness St. Wilfrid was driven out of his Archbishopric I have no better means present than to oppose against this lying Apostata the Universal Consent of all Antiquity especially those that wrote his Life as St. Bede and after him Hedius Odo Fridegenus Petrus Blesensis and others who have written both his Life and Death as of a great Saint and his Memory and Festival Celebration is held throughout the Universal Church upon the 12th day of October as all Martyrologies do testifie And thus much of the Insolency of John Bale against the person of St. Wilfrid 22. But now whereas further he is not ashamed to defend the Jewish Custom and the Quartadecimans condemned for it saying That they were pious men and were called by the nickname of Quartadecimans for a scoff only I am forced to deal further therein and to shew him first to be an Heretical and most shameless Calumniator for that the name of Quartadecimani or Quatuordecimani signifying those that observe the fourteenth day of the Moon of March to celebrate Easter is an old name appointed to those that held that Heretical Use for many Ages agone as may appear by St. Epiphanius that wrote 1200 years agone whose words are these Emersit rursus mundo alia Haeresis Tesseradecatitarum appellata quos Quartadecimanos quidam appellant There is another Heresie sprung up in the World of some that are called in Greek Tesseradecatites which others in Latin do call Quartadecimans c. The Explication of which words St. Augustin after him in his Book of Heresies written to Quod-vult-Deus doth set down thus Hinc appellati sunt quòd non nisi quartadecima Luna mense Martio Pascha celebrant These People are called by the Greek words Tesseradecatites and by the Latin Quartadecimans for that they do celebrate Easter upon the fourteenth day of the Moon of March. Unde etiam Quartadecimani cognominati sunt saith Nicephorus lib. 4. Histor cap. 36. for which cause they are called also Quartadecimans 23. And yet further the same men were called also by a third name of Paschatites as appeareth both by St. Philastrius Bishop of Brixia somewhat before St. Epiphanius who in his Catalogue of Heresies numbring up these Paschatites yieldeth the reason of their name in these words Qui asserunt quartadecima Luna celebrandum esse Pascha non autem sicuti Ecclesia Catholica celebrat Who affirm that Easter-day is to be celebrated upon the fourteenth of the Month of March upon whatsoever day it shall fall out and not as the Catholic Church doth accustom to expect the Sunday 24. Well then we see that St. Wilfrid and other Roman Catholics of his time did not invent the name of Quartadecimani for a scoff to disgrace godly men thereby as ungodly John Bale blusheth not to avouch but that it is an old name invented and appointed by the Universal Primitive Church to them that defended obstinatly the Jewish Custom of celebrating Easter-day strictly upon the

the first an earnest Lutheran the other two Zwinglians 14. All these demonstrations I say King Henry made this year of his Catholic Opinion and Judgment in all points except in matter of Supremacy which was his own Interest And for the other six years which he lived afterwards he vary'd not from this but rather confirm'd the same as we may see by his burning of Anne Askew for denying the Real Presence in the Sacrament not many months before his death and by his own hearing of Mass in his bed and receiving the blessed Sacrament on his knees when he was not able to stand on his feet but especially by that which Bishop Gardiner testified while he lived and preached the same in a public Sermon at Paul's Cross that the said King not long before his dying day when he sent him Embassador to a Diet in Germany gave him special Commission in secret to procure by the means of some Catholic Princes and of the Pope's Legat and Nuntio there some honorable condition for his Majesty's reconciliation with the Pope and See of Rome again which tho' God of his secret Judgment permitted him not to effectuate by the shortness of his life yet appeareth it by this what his sense in matters of Religion was 15. So then now we have that Catholic Church and Religion continued in England during King Henry's Reign both in Prince and People tho' much turmoil'd by Faction Schisms and Heresie wherein notwithstanding she no more lost her possession and continuance than she did in time of the raging Arians Donatists or other Sectaries that prevailed in power for the present time either generally or in some particular Provinces as Lutherans and Zwinglians also did in King Henry's days in divers places or do at this day which yet was and is so as they are easily distinguished from the other not only by the Divisions and Differences among themselves but also for that the Union of the Catholic Religion doth ever shew it self in some Regions adjoyning yea commonly also even in those very places where these Sects do range and bear most rule some Catholics do remain to contradict them openly and to plead for their old possession and the greater the Persecution is the greater and more eminent is this Catholic contradicting part stirred up and increased by the very Power and Vertue of the Cross of Christ in Persecution as before hath been noted 16. And this was the state of Catholic Religion in King Henry's Reign to wit that it was held and defended publicly except only the Article of Ecclesiastical Supremacy denied to the Pope whereunto notwithstanding many thousands of the Realm never agreed and consequently were truly Catholics Heretics also were punished especially those three Sects that principally ranged at that time to wit Lutherans Anabaptists and Zwinglians all three taking their Origin from Luther so as of all these three Sects King Henry burned many and albeit of the fourth sort of men that opposed themselves against him to wit Catholics he put divers also to death under the name of Papists yet both this very Name as also the different manner of their Deaths but above all the nature of their Cause doth evidently distinguish them from the other and shew that their Deaths were true Martyrdoms and the others due Punishment for their Wickedness 17. For first the name of Papists that signifieth them to hold with the Pope as Supreme Head of their Church importeth no more hurt or offence than if any Sedition moved within any Realm those that hold with the King should be called Kinglings or those for example that hold part with the Mayor of London when any Apprentices would raise Rebellion against him should scornfully be called Mayorists and generally for a man to hold with his Lawful Superiour cannot be termed a Faction and much less an Heresie 18. Secondly the very difference and manner of punishment used by King Henry towards both parts the one by Fire the others by Beheading and Hanging doth evidently shew what difference he made of them the one as of Heretics and the other as of men offending against his State and Person after he had made the Supremacy Ecclesiastical to be a matter of his State and of his Royal Dignity whereby also he shewed that he was no Gospeller 19. But now for the third point which is the most important of all the rest to shew the difference in these mens Causes and that the Catholics suffered innocently for their Conscience and consequently were true Martyrs and that the other sorts of Sectaries were punished deservedly as Malefactors it is not hard to prove to him that is of any mean consideration or indifferency in matters For first who will not grant but that he that is an honest and good man when he goeth to bed for example cannot easily be made an evil man in his sleep without any motive of his affection or free will at all And again He that is a good and true Subject towards his Prince and Countrey this day how can he well to morrow be judged a Traytor the highest sin of all other if in the mean space he change not his mind nor do any act of word or deed contrary to that he did before And yet this was the Cause of the Catholics put to death under King Henry for the Supremacy 20. As for Example Sir Thomas More was Prisoner in the Tower of London upon some displeasure in the year 1534 where he attending only to his Prayers as himself testifieth and to the Writing of some Spiritual Books pertaining to the contempt of this present transitory World there passed in the mean time a Statute in the Parliament-house appointing that whomsoever did not believe the King's Majesty to be Supreme Head of the Church of England in causes Ecclesiastical should be a Traitor and suffer death for it which seeming a new and strange thing unto him and contrary to the belief of all his Forefathers he could not so soon conform himself thereunto and consequently refused when he was demanded to subscribe to the Statute and to make so great a change in his Faith upon the change of others for which soon after he was put to death not for that he had attempted altered or innovated any thing as you see but for that he would not alter and make innovation And this was the proper true cause of all Catholics that suffered for the Supremacy under King Henry VIII 20. But on the contrary side the others that were put to death by him as Sectaries did wickedly and presumptuously alter and innovate of their own heads many things about Belief and Doctrin different from that which they had received and contrary to the Belief of all their Forefathers ancient Christians for many Ages together and that with such obstinacy as no Reason Authority Discipline or Order no Witness Human or Divine could prevail with them and albeit for this obstinacy

endured you will easily see the Fruits of that new Gospel 4. For first all begun with manifest perfidiousness against the old King that was dead For whereas he had two things in abomination above the rest First that his Son should have a Protector considering the fatal events thereof in former times for which cause he appointed sixteen Tutors to govern with equal Authority during the Minority of his Son the other that Heresie but especially Zwinglianism should enter into his Realm both these things were determined contrary to the said Kings Will and Ordination within three days after his death and above a dozen before he was buried For that the young Child being Proclaimed King upon the 28. of January and his Father not buried until the 14. of February his Uncle the Earl of Hartford was made Protector both of the King and whole Realm upon the first of the said Month of February following and this by the private Authority of the greater part of the Executors only without expecting any Parliament or consent of the Realm for so great a change and charge as that was 5. And albeit for obtaining the consents of the greater parts of Executors to this mutation great advancements and Dignities were promised and some of them also performed for that the Lord Dudley was made Earl of Warwick the Lord Parre Marquess of Northampton the Lord Chancellor Wriothesley was created Earl of Southampton Sir Thomas Seymor was made Lord Sudley and High Admiral of England and other the like and this within fifteen days after the Protectors Advancement and tho' hope also was given to those that were Catholicly inclined as the most of them were if they had followed their Consciences that no great alteration of Religion should be made for the present yet twenty days had scarce passed after this advancement but that the Protectors Fingers did so eagerly itch to be doing and tampering about Innovation in Religion as upon the 6. of March next following he sent away Commissioners into all parts of the Realm to pull down Images and other Ecclesiastical Ornaments throughout all the Churches of the Realm and to make other Innovations by his Authority which now in all things he would have to be the Kings And for that the Chancellor Wriothesley resisted the same and would have had it stayed until a Parliament might be called his Office was taken from him thereby to terrifie others from speaking in like Cases Bishop Tonstall also was put beside the Council for like offence though he were one of the sixteen Executors appointed by King Henry So as now the Protector would needs have all things absolutely in his own Hand both without Law and before Law yea expresly against the Laws of King Henry yet in force 6. And for that both he and his followers did easily see the affection of the Realm to be wholly against these Mutations as before we have shewed in the end of our former part he devised with the Lord Dudley who soothed him in all at that time the Journey into Scotland of Musselborough Field which all men know under pretence to gain the young Queen by force to Marry with the King. But yet every man of judgment and discourse did easily see that not to be a thing likely to get such a Princess by way of Arms from her Subjects Neither was King Edward of such Age as they needed to have hastened so much to get him a Wife so soon he being but nine years old but that the matter might have been treated peaceably with the Scots to have concurred willingly for their own interest to that conjunction of both Realms by that Marriage according as they had done in King Henry's time And so wrote Bishop Gardener to the Protector presently upon the first Sermon he heard the Bishop of St. Davids in Wales make in London about that matter I mean to exhort the people to the enterprise of Scotland For that now all Preachers were set a work by the said Protector and Earl of Warwick to shew the great Glory and utilities of that Attempt 7. But the true cause of this Enterprise was indeed to have thereby a just pretence and occasion to raise an Army within the Land and to call in Foreign Forces as they did both Germans and Italians under Petro Gamboa that had served King Henry at Bologne and other Leaders who they thought would be always more sure unto them than English Soldiers in occasions of Religion And so it fell out indeed For the very next year after these Foreign Soldiers did stand the Protector in very good stead when divers Shires of the Realm took Arms for defence of their Religion in the third year of King Edward's Reign as after you shall hear 8. This then was the first Summers work after King Edward's Coronation to wit that the Protector made his Voyage towards Scotland having first sent Commissioners and Preachers as you have heard into all Shires to preach against Images Procession Litanies Pilgrimages Mass praying to Saints And this of his own Authority without and against Law for that no Parliament had yet disannulled the Religion left by King Henry Which thing so much grieved the common Catholic people as they began to exclaim every where against the said Commissioners and one of them called Body was slain in Cornwall for which divers Men were Executed in sundry places of that Shire and a Priest sent up to be Hang'd Drawn and Quarter'd in Smithfield for the terror of others for that he was said by some to have been Accessary to the said Body's death 9. And this was the beginning of planting new Religion in England by Authority of the Protector under a Child-King which Protector notwithstanding for that he mistrusted his home-Doctors as well as his home-Souldiers to be sufficient for so great a Work as the planting of a new Religion he sent over into Germany for divers strange Sectaries of what Religion soever so they were not Catholic But especially he desir'd to have Apostate-Friers that had ty'd themselves to Sisters assuring himself that they would be most pliable to his purpose And so there came into England Martin Bucer a Dominican Frier who unto that day had been an earnest Lutheran and Peter Martyr a Canon-Regular that inclin'd to Zuinglianism but yet came with great indifferency to preach and teach what he should be appointed Bernardinus Ochinus was the third who had been a Franciscan Frier and by taking a Woman had lost all Religion writing a Book de Polygamia for having many Wives at once and died after a Jew 10. These three were distributed into three principal Fountains of the Land London Oxford and Cambridge and with these joyned other of the same Coat and Profession as Coverdale an Augustine Frier Bale a Carmelite and other-like English-men as before we have shewed All which beginning to preach in divers parts of the Land filled mens heads with Novelties and