first conuert the Britains to the faith of Christ. So sayth Capgraue in his legend of Ioseph So sayth Sanders in his preface to his sclanderous booke of schisme Britannos sayth he ad fidem Christi primus conuertisse primamque Ecclesiam in illa natione crexisse perhibetur Iosephus ab Arimathaea Lastly Parsons himselfe in his late Ward-word knew no more but of the two conuersions as he calleth them of England the first vnder Eleutherius the second vnder Gregory the first Wherefore either now or then he vttred vntruth The arguments and testimonies produced by Parsons to prooue S. Peters preaching in Britaine are weake and friuolous First saith he of S. Peter himselfe to haue bene in England or Britany and preached founded Churches and ordeined Priests and Deacons therein is recorded out of Greeke antiquities by Simeon Metaphrastes a Graecian But first it may be a question how he knoweth that Simeon Metaphrastes a Graecian sayth so and that out of Gréeke antiquities seeing he poore idiot vnderstandeth no Gréeke nor hath read any Greeke antiquities he quoteth therefore Metaphrastes apud Surium 23. Iuny but Caesar Baronius in his Annales quoteth Metaphr 29. Iuny Secondly he wrōgeth both Metaphrastes Surius adding to their words Thirdly albeit he had reported their words truly yet neither are we to giue credit to Metaphrastes a lying pedant liuing in Constantinople some 700. yeares agone and writing more lyes then leaues nor to Surius a superstitious Monke and a professed enemy of the truth Finally neither doth Metaphrastes nor Surius name one Church founded or one Bishop ordeined by Peter nor is Parsons able to name them His second reason is deriued from the testimony of Innocentius in his epistle to Decentius in the chapt Quis nesciat dist 11. But first there is no mention in that epistle made of Britaine neither can the same be well vnderstood by the Ilands lying betwixt Italy France Spaine Africa and Sicilia but rather some Ilands of the Mediterranean sea Secondly this epistle is euidently counterfet and conteineth a most notorious vntruth For he saith that none did institute Churches or teach in Italy France Spaine Afrike Sicily and the Ilands betweene them but S. Peter and his successors which is clearely refuted by the preaching of Paule in Italy of Iames in Spayne of Philip and Dionysius in France and is conuinced not only by the testimony of histories and fathers but also by the infallible authority of scriptures which testifie of Paules preaching in Rome and other places of Italy that receiued no authority frō Peter The Glosse therfore to salue this sore and to help this lye by alius in that Chapter vnderstandeth contrarius As if Innocent had said that none did preach contrary to Peter in all those places And Parsons to adde some weight to his light argument addeth these words vnto Innocentius or his schollers falsifying the deposition of his owne witnesse Finally these words of Innocentius do not imply that Peter preached in Britaine but some of his successors The third testimonie brought for proofe of this first conuersion is taken out of one William Eisengrene his first Centurie But it is of no more weight then the testimonie of Isegrime the wolfe in the booke of Reinard the foxe the fellow being a weake author and a party in this cause Furthermore he plainely contradicteth Caesar Baronius For where he saith that Peter preached in Britaine in the raigne of Claudius Sir Isegrime writeth that he founded Christian Churches in England vnder Nero if Parsons say truly So lyars confound themselues like Cadmus his broode one contending against another and each cutting his fellowes throte Parsons his fourth testimonie is out of Gildas de excid Britanniae where he saith the priests of Britaine did vsurpe S. Peter the Apostles seate with impure fecte But this sheweth that al bishops teaching S. Peters doctrine do sit after a sort in S. Peters chaire rather then that S. Peter placed a speciall chaire and sate as Bishop in Britaine of which neither Gildas nor other authenticall author giueth the least signification Saint Augustine de Agone Christiano c. 30. teacheth vs that these words spoken to Peter Louest thou me feede my sheepe belong to all Bishops Cùm ei dicitur saith he ad omnes dicitur Amas me pasce oues meas Cyprian Hierome Optatus and other Fathers call all Bishops the Apostles successors albeit the Apostles did not there sit or teach where the Bishops haue their sea which are tearmed their successors Fiftly he alleadgeth the testimonie of Alred Rienual a Cistercian Monk recorded by Surius 5. lanuarij who about 500 yeares agone as he saith wrote that S. Peter appearing to a holy man shewed him how he preached himselfe in England But neither can Parsons name this holy man vpon whose credit this report dependeth nor is any credit to be giuen to Surius or to his legends or to such fained dreames and reuelations as he reporteth In the meane while the Papists if they be not wilfully blind may sée how Parsons gulleth them with lyes and fables out of Simeon Metaphrastes and Surius and discerne what a braue péece of worke his treatise of thrée Conuersions is that is founded vpon dreames reuelations and fables testified onely by authors of legends fat crammed Monkes and professed enemies of the truth Finally in the same Chapter he discourseth of the preaching of Paule Simon Zelotes Aristobolus and Ioseph of Arimathaea in Britaine He collecteth also some suspitions out of Gildas Nicephorus and others as if the Britains were conuerted by some Romaines which being Christians went with Claudius the Emperor against the Britains But what maketh all this to proue that the Britains were first conuerted by Peter We are hereof to conclude the contrarie rather For if mention be made of Simon Zelotes and Aristobolus and others of more obscure note for preaching in Britaine it is not like that the preaching of Peter here in this Iland should haue bene suppressed in silence if there had bene any such thing Parsons surmiseth that those that went with Claudius into Britaine were sent thither by Peter But that is his owne foolish conceit and vaine imagination No auncient Writer doth testifie any such thing Thus then we may sée that all Parsons his discourse concerning the conuersion of Britaine by S. Peter is subuerted and brought to nothing Let vs therefore consider what is to be thought of the other two supposed conuersions CHAP. II. Of the pretended conuersion of Lucius king of Britaine and of the British nation to Christian religion by Eleutherius bishop of Rome and his agents The report of the conuersion of the Britains and their king Lucius vnto the faith of Christ although beléeued by Parsons and the Romanists as an article of their conuertible faith yet for many iust respects may well be called into question First the name of Lucius séemeth rather to sauour of the Latine then of the British language Neither can it be said
THE SVBVERSION OF ROBERT PARSONS His confused and worthlesse worke ENTITVLED A treatise of three Conuersions of England from Paganisme to Christian Religion 1. Tim. 1. Conuersi sunt in vaniloquium They are turned vnto vaine iangling LONDON Printed for IOHN NORTON 1606. TO THE RIGHT HOnorable the Lord Ellesmere Lord Chancellor of England THE shew of antiquity in matters of religion being so plausible to the multitude and so sorcible to perswade the simple I maruell not my good Lord if our aduersaries the Papists who shew themselues also aduerse to truth do both commonly and willingly entitle their erroneous doctrines concerning the worship of Saints and Images the Popes indulgences Purgatory and all their traditions and trash though neuer so new the Old Religion Your Lordship also well knoweth what paines Parsons the Iebusite hath taken in his bookes of Three Conuersions to prooue that the ancient inhabitants of this land were conuerted to that religion which is now professed and taught at Rome not doubting but if he can prooue it so ancient that the same will soone be admitted as true as being deriued from the Apostles and most ancient and sincere Bishops of Rome Hauing therefore commiseration of the ignorance of seduced Papists and willing to consirme good Christians in the truth and to arme the weake against the assaults of such seducers I haue vndertaken to examine his whole discourse concerning the three supposed conuersions of England wherein Parsons indeuoureth to prooue the antiquitie of Popish religioÌ„ within this Iland seeking from the true religion professed here to bring vs back to the haeresies and captiuitie of Rome more odious farre then that of Babylon And this I vndertake not because he deserueth to receiue any long or curious answer but rather to shew his consorts that he bringeth nothing which cannot easily be answered Some do esteeme the booke very much in regard of the strangenesse and noueltie promising not only a narration of the planting of religion in England by Austin the Monke but also a confirmation of the history of King Lucius and Eleutherius Bishop of Rome and new tidings of a new conuersion of Brittaine wrought by S. Peter himselfe matters of which many will be glad to heare But he that diligently peruseth what he hath written shall soone lose all his longing For whether we consider the subiect of this discourse or the manner of handling the same there is nothing that can any way satisfie the reader The proofes stand vpoÌ„ coniectures The authors stile is harsh and vneuen His rehearsals thick and tedious His purpose fond foolish Three things he striueth to prooue First that this land was thrise conuerted to religion by preachers sent froÌ„ Rome viz. by S. Peter Eleutherius and Austin Secondly that the same was conuerted to no other religion then that which is now preached and mainteined at Rome And thirdly that therefore we are now to learne religion and to receiue direction and gouernment from thence But the first is very euill performed For of the first conuersion by S. Peter he is scarce able to bring any coniecture The second seemeth fabulous The third concerneth not the whole land but only a few Saxons In the second he hath altogether failed not being able to prooue either his Tridentine or Decretaline doctrine concerning the Pope the Masse the seauen Sacraments the worship of saints and idols and such like matters in question out of the histories of those tiâ—â—s In the third point he trauaileth in vaine For why should England be more subiect to Rome for receiuing the Christian faith from thence then Rome to Hierusalem from whence the sound of the Gospell went into all lands In the second part of his three Conuersions he seemeth to make great inquirie for our Church and religion in former times But when he cannot deny but we hold all the Christian faith either taught expressely by the Apostles and holy Fathers of the Church or explaned in the sixe generall Councels and do only condemne the corruptions of later time brought in by the Decretals and Schoolemens frapling disputes he sheweth himselfe a blinde searcher that can neither see nor sinde our faith and Church before these late dayes Physitions say that melancholike men are much subiect to dreames Melancholici saith one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth therefore that Parsons writing this booke of three Conuersions wherin so many dreames and fancies are conteined did ouerflow with melancholy But writing the second part of his treatise it seemeth that he was in a dead sleepe and had his senses so bound that he could neither feele nor see any thing In time past they say he was able to write well but now his bookes are like the coynes of which one in Plautus talketh The last are the worst And this I doubt not to make to appeare in this my answere the which I make bold to present to your Lordship as a testimoniall of my thankefulnesse and a pledge of my affection loue And the rather for that as your Lordship hath bene a principall helper to free me of my troubles so you may first taste of the fruite of my trauailes It is more then a yeare since I first framed this treatise but could not publish it by reason of my other occasions and disturbances But now that your bountifull fauours haue giuen me some time of breathing I thought I could not better employ my life and breath then in the common defence of the truth Vouchsafe therefore my good Lord to accept of this small present and to take both the gift and giuer into your protection And so I shall be more free to do God seruice and more willing to employ my selfe for his Church and alwayes rest Your Lordships most readie to be commanded Matthew Sutcliffe The Praeface to the Christian Reader IT is an old trick of heretikes Christian Reader to grace their leud opinions with faire titles Sub falso praetextu specie pietatis saith Constantine speaking to heretikes semper delinquentes omnia contagione vestra contaminatis So Parsons albeit he talketh of popish religion which is nothing else but a mixture of Iudaisme Paganisme and Heresie yet doth he giue out that he contendeth for Christian religion Againe albeit the Masse wherein the whole seruice of God according to the opinion of Papists consisteth be but a late patchery and their popish opinions meere nouelties and strange fancies yet would he make men beleeue that the Masse was instituted by Christ and that these new doctrines were taught by Peter and the rest of the Apostles of our Lord and Sauiour Christ Iesus In his Epistle Dedicatory he calleth the English Papists the off-spring and children of the first professors of Christianitie in this Iland And yet no children could further degenerate from their ancestors then the moderne Papists from the ancient Christians as by many particulars may be demonstrated Their faith concerning the foundations of Christian religion
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
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
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
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
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
meanes yet most of them were conuerted by others Laurentius baptized the sonne of Ethelbert that was a pagan The king of Northumbers marying Edelburg the daughter of Ethelbert by her perswasion was christened by Paulinus Erpwald the king of the Castangles receiued the faith by the perswasion of king Edwine Osric and Eanfrid kings of the Deirans and Bernicians were baptized in Scotland Many Northerne Saxons were also conuerted to religion by the meanes of king Oswald and Finan a Scot. Birinus ordained by Asterius bishop of Genua conuerted the West-Saxons Sigbert was baptized in France and raigning in Essex caused many to embrace Christian religion Peda king of Middleangles was baptized also by Finan a Scot. Vlfride consecrated bishop by Ailbert bishop of Paris conuerted to Christ the Southsaxons And all this is testified by Henry of Huntington With him also agrée for the most part Beda William of Malmesburie and diuers other Chroniclers It is therefore euident that Austin performed either litle or nothing those conuersions of Saxon nations being wrought by others after his death Fourthly it is most apparent that neither the French nor Britains of which the inhabitants of this land consist as much as of Saxons were conuerted by Austin Not the French for that Austin was not sent vnto them and for that they had receiued Christianitie long before Not the Britains for that Austin was sent to Saxons and not to Britains Secondly the Britains were Christians long before Austins coming into England neither did Christianitie after their first conuersion euer faile amongst them as is euident by the testimonie of Bede Capgraue and others Not long before the arriuall of Augustine many Britains about the time of Caster being newly baptized went out with the rest vnder the conduct of Germanus to fight against the Picts and Saxons and obtained a great victorie as we may reade in Bede lib. 1. hist. Angl. cap 20. Likewise in the Councell assembled by Austin and mentioned by Beda lib. 2. hist. Angl. cap. 2. there appeared diuers Bishops of the British nation Thirdly the Britains as Beda writeth refused to subiect themselues to Austins iurisdiction and to accept his orders Finally it appeareth that Austin did rather worke the subuersion then the conuersion of the Britains animating the Saxons to destroy them Fiftly Austin shewed extreame cowardire in coming towards England and hardly was perswaded to set forward as we may reade in Bede lib. 1. hist. Angl. cap. 23. Coming also into Kent he was not able to speake one word of English nor to preach vnlesse it were by his interpreter Lastly he was ordained Archbishop of England by Eltherius bishop of Arles at the commandement of Gregorie But first such feare or cowardice beséemeth no Apostolike man Secondly faith cometh by hearing and vnderstanding and not by commission or outward signes It séemeth therefore that Austins Interpreters did rather conuert the Saxons then Austin himselfe Finally what power had either the bishop of Arles or Gregorie to appoint Archbishops in England And how cometh it to passe that now more Archbishops are here then one if his order had any force That these exceptions are true Beda will witnesse Percussi timore inerti saith he lib. 1. hist. Angl. cap. 23. redire domum potiùs quà m barbaram feram incredulamque gentem cuius ne linguam quidem nossent adire cogitabant Et hoc esse tutius communi consilio decernebant And againe cap. 26. Acceperunt praecipiente Papa Gregorio de Francorum gente interpretes And afterward cap. 28. Augustinus venit Arelas ab Archiepiscopo eiusdem ciuitatis iuxta quod iussa sancti Patris Gregorij acceperant Archiepiscopus genti Anglorum ordinatus est Whatsoeuer then was done by Austin the same concerned none but a few Saxons of Kent and such as were baptized by him Neither did he deserue more then is due to euery minister of Gods word and Sacraments that by preaching and baptizing gaineth soules vnto Christ Iesus The Normans and Northern and West Saxons are nothing beholding to him The Britains haue cause to detest his memorie and to thinke hardly of him for his pride and barbarous crueltie If therefore Rob. Parsons meane to gaine any thing by the labours of Gregorie or Austin he must proue first that these two did preach to the auncient Saxons Britains French and other inhabitants of England Next that the present Pope is like vnto Gregorie the malignant race of Masse-priests and Iebusites to Austin Thirdly that all Churches erected by Preachers sent from other nations are to subiect themselues to the Churches and Bishops that sent them And finally if he will haue vs to kéepe vnitie with the moderne Church of Rome he must proue that the same is neither departed from Christ nor from the doctrine of Austin and Gregorie If not he doth but cast feathers against the wind and both tire himselfe with writing and vexe his reader with examining his fooleries and idle imaginations CHAP. IIII. That the moderne doctrine of the Church of Rome which the Church of England reiecteth was either oppugned by Peter Eleutherius Gregorie and Austin or at the least vnknowne vnto them BUt what would it aduantage Rob. Parsons if he could proue that either the auncient Britains were conuerted to the faith by S. Peter and Eleutherius or the ancient Saxons by Gregorie and Austin séeing the moderne doctrine of the Church of Rome which is now reiected was either oppugned by them or at the least neuer knowne vnto them Now the Romanists prohibite holy Scriptures to be read publikely in vulgar tongues as dark and vnprofitable and condemne those that reade them translated into vulgar tongues without licence But the Apostle S. Peter 1. Epist. 2. exhorteth all Christians though newly regenerate to desire the sincere milke of the word And 2. Epist. 1. sheweth That they do well that take heede to the words of the Prophets as to a light shining in a darke place Neither néed we doubt but that all Peters true successors maintaine the same doctrine Gregorie in Ezechiel homil 10. doth commend Scriptures as meate and drinke and lib. 2. Moral as a glasse It is not likely therefore that he would prohibite Christians to eate and drinke and to behold themselues in a glasse that thereby they may learne to informe themselues in matters of faith and to reforme their manners 2. Now they teach that the holy Scriptures to vs are not authenticall nor canonicall vnlesse the Pope deliuer them and consigne them And this is the meaning of Bellarmine li. de notis Eccles. cap. 2. where he saith that the Scriptures do depend vpon the Church and of Stapleton in his booke written in defence of the authoritie of the Church But S. Peter 2. Epist. 1. saith that the word of the Prophets is most sure vnto vs. We haue saith he a most sure word of the Prophets And Gregorie in his preface vnto his Commentaries vpon Iob saith that in vaine we search
or tooke vpon them to depose Emperours and Kings and to tread vpon their necks we reade not Clement therefore and his predecessors that haue taken vpon them to depose Kings and haue troden vpon their necks and raised their subiects against them are rather successors of Iulius Caesar and Nero and the Emperors of Romains then of Peter and Eleutherius Sixtly we do not reade that Peter euer came abroade crowned with a triple crowne and clad with golden and silken ornaments and apparell or that he had a guard of Suitzers and a number of Cardinals Masse-priests and Friars to attend vpon him The like also we may say of Eleutherius The Popes therefore that come abroade with this pompe and pride rather therein succeed Constantine then S. Peter or Eleutherius And this concerning S. Peter we gather out of Bernard lib. 4. de Consid. ad Eugenium Petrus hie est saith he quinescitur processisse aliquando vel gemmis ornatus vel sericis non tectus auro non vectus equo albo nec stipatus milite nec circumstrepentibus saepius ministris Absque his tamen credidit satis impleri posse salutare mandatum Si amas me pasce oues meas In his successisti non Petro sed Constantino 7. S. Peter neuer challenged any right in the city of Rome or territory adioyning or that which is called the patrimony of Peter Neither did either he or Eleutherius challenge to be King of Kings or Lord of Lords or Supreme Monarke of the Church The Popes therefore vsurping these rights and challenging these titles do not therein succeed Peter or the ancient Bishops of Rome 8. S. Peter and Eleutherius neuer tooke vpon them to dispense with oaths or Simony or sacrilege or incest or such abominable crimes Neither did ambitious simoniacall sacrilegious incestuous and such monstrous persons resort to Peter either to procure preferment or to reteine honors which they had already procured Bernard lib. 1. de Consid. speaking of the Apostle Nunquid ad eum saith he de totò orbe confluebant ambitiosi auari simoniaci sacrilegi concubinarij incestuosi quaeque istiusmodi monstra hominum vt ipsius Apostolica authoritate vel obtinerent honores Ecclesiasticos vel retinerent In this case therefore the Popes shew not themselues the Apostles successors neither will they proue the successors of the ancient Bishops of Rome vnlesse they can shew that they did these things 9. No man can be said to succéed the Apostles but those which preach the word of God and administer the Sacraments nor vnto Bishops but which do the office worke of Bishops Therefore doth Cyprian call Bishops the Apostles successors lib. 4. epist. 9. and the Apostle 1. Tim. 3. doth call a bishoprick a good worke and 2. Tim. 2. Timothy is tearmed a workeman Hierome in an epistle to Oceanus sheweth that the office of a Bishop importeth a good worke and not dignitie St quis saith he Episcopatum desiderat bonū opus desiderat opus non dignitatem laborem non delicias Bernard lib. 2. de Consid. ad Eugen. saith that y e name of a Bishop doth emply officium non dominium an office and not a preheminence And that may appeare by the practise of Eleutherius a diligent preaching Bishop But the Popes now do not either y e office of Apostles in going about to teach all nations or the office of a Bishop in teaching the flock of Christ and gouerning the same according to the Apostles Canons What do they then Forsooth they encourage Assassins to murther Princes and as Paule the fift of late did graunt Indulgences to miners and powdermen to blow vp the King his Nobles and Commons assembled in Parliament and to shead innocent bloud 10. Peter diligently fed the flock of Christ according to the charge giuen him by Christ. Neither neede we to doubt but that Eleutherius did the same Can we then call the Popes the successors of Peter and Eleutherius that neither féede the flock of Christ nor care for the same but rather like wolues séeke to deuoure and destroy Christes shéepe Bernard lib. 4. ad Eugen. denied Eugenius either to be a paffor or Peters successor if he did not féede Pastorem te populo huic saith he certè aut nega aut exhibe Non negabis ne cuius sedem tenes te neges baeredem And afterward Non est quod pastoris horreas operam curámue pastoralem pastoris haeres 11. All those that succéed Peter or any godly Bishop in his sea are to teach the doctrine of Peter to abide in their predecessors faith Presbyteris illis saith Irenaeus lib. 4. aduers. haeres c. 43. qui sunt in Ecclesia obaudire oportet qui successionem habent ab Apostolis qui cum Episcopatus successione charisma veŕitatis certum secundum placitum patris acceperunt We are to heare those Bishops which haue their succession frō the Apostles which with the succession of their bishoprick haue receiued the gift of truth according to the pleasure of the Father Tertullian de Praescript contr haeret sheweth them only to be successors of the Apostles which do so hold as in their Testament they prescribed Ambrose lib. 1. de Poenit. c. 6. denyeth expresly that they succéed in Peters inheritance which kéepe not the faith of Peter But the Popes of lats time are departed from the faith of Peter and Eleutherius as before we haue shewed Finally it is an absurd thing to suppose idolaters heretikes coniurers sacrilegious Church-robbers whoremongers gluttons and carnall worldlings that rayse warres trouble Christendome vexe the professors of S. Peters doctrine and sow rather gunpowder then Gods word to be the Apostle Peters or Eleutherius his successors Hierome as the aduersaries report dist 40. c. non est facile holdeth them not for Saints which possesse the place of Saints but those which do their works The same man vpon the second of Michaeas Apostolicus sayth he sermonem conuersationem Apostolorū imitetur Ionas Aurelianensis lib. 3. de Cult imag holdeth none for Apostolike but which do the worke of Apostles Iohn of Salesbury Polycrat lib. 8. c. 23. sayth that such as ambitiously and not without effusion of bloud mount into the Popes chaire do rather succeed Romulus in parricide then Peter in gouerning of the flock committed to them The Popes therefore of late time neither succéed Peter nor Eleutherius nor the ancient Bishops of Rome But if they succéed any they succéed Pope Ioane Their spirituall fornications and idolatries their golden cup wherein they propound their abhominable doctrine to the world their whorish deceits and frauds their whorish forhead and impudencie their bloudie massacres and crueltie declare them properly to succéed her and to be of néere affinity to the whore of Babylon Apocalyp 17. This history Rob. Parsons Part. 2. Chap. 5. goeth about by all the force he hath to discredit But he striueth in vaine against a story recorded by men not set on by
degenerate in the adherents of the Church of Rome Which Wicleffe and his followers in England and the Valdenses and Albigenses in France and some in Germanie beganne at length to discouer But in our times the same by Luther Caluin Zuinglius and other godly men was both more openly discouered and Christianly reformed Secondly it is no maruell if Wicleffe and Husse and others that first beganne to discouer the abuses of Poperie did not see all For God had appointed a certaine time when the man of sinne should be reuealed and no man is so cleare sighted that he can see into all the abuses of Heretikes without helpe and direction of many Neither is this to be ascribed more vnto Wicleffe and such as haue laboured in the reformation of the Church then to others which haue their singular opinions and by their errors declare themselues to be men Furthermore by this we collect that we are to build our faith vpon none but the Apostles and Prophets which by speciall direction of the holy Ghost haue declared vnto vs the will of God Thirdly many heresies are falsly imputed both vnto Wicleffe and vnto Iohn Husse and vnto euery one that hath opposed himselfe against the Romish faction As for example they say that Wicleffe taught That God must obey the Diuell and that Iohn Husse added a fourth Person to the Trinitie matters contrarie to the whole forme of their doctrine Diuers errors also they haue ascribed to the Valdenses Albigenses and Bohemians Neither may we maruell if they haue slandered the dead seeing they spare not the liuing making their credulous followers beleeue That we make God the author of sinne and speake vnreuerently of Christ. They haue also laid most false imputations vpon Luther Caluin Zuinglius and other our teachers Further we are not to maruell if they haue charged Sir Iohn Oldcastle and diuers others the followers of Wicleffes doctrine with treasons and rebellions and other enormous crimes For so did the heathen deale with the first Christians as appeareth by the Apologies of Tertullian Arnobius and others And now they cease not to exclaime against our doctrine as if the same were enemie to the Magistrates authoritie the which is not more troden vnder foot by any then by the Popes of Rome and their agents Fourthly the Papists themselues haue many singular opinions in diuers points of doctrine Why then should they impute vnto vs the dissentions of priuate men And why may not all be good Christians holding the substantial points of Christian faith and varying in nothing from the grounds of true doctrine concerning the holy Trinitie Christs incarnation the Sacraments Gods worship and manners Finally as errors did not altogether enter into the Church so neither can they be all at one time and by one man or one age reformed In all the principall points concerning the abuses of Poperie both the Churches of England Scotland France Germany and other nations not subiect to the yoke of Antichrist do very well agree And we doubt not by the grace of God to sée Antichrist confounded with the spirit of Gods mouth shortly by a generall vnion in the rest Finally in his last chapter he compareth M. Foxe to a craftie Broker that vseth fraud in selling of his wares whereas the Romanists sell like royall Merchants He deliuereth also to his reader three differences betwixt the Papists vs saying first That we contemne the Church next y t we define it falsly thirdly y t we assigne common obscure markes thereof whereas the Papistes do all contrarie But of this comparison because it is his owne he may boldly take both parts to himselfe and not without iust cause For as the Pope selleth Religion and all diuine matters in grosse and like a royall Merchant so Parsons and such like pedlars and palterers fell as they may by retayle now bargaining for one part of the Church then for another now selling one sinne and then another In assigning his differences he differeth not from himselfe but as alwayes so now also he belyeth his aduersaries For neither do we make so litle estimation of the Church as he reporteth nor do we giue such a definition of the Church as he imagineth nor are our markes giuen out of the Church either common or improper On the other side they value not the Church one rush making the same a slaue to Antichrist nor do they define the Church aright not touching the life and soule of it but onely certaine outward qualities nor do they bring other markes then those that may fit the Pagans and Turks better then the Papists as the name Catholike vniuersality continuance succession vnitie prosperitie and such like do shew If Parsons will maintaine the contrarie let him answer a booke of mine De Ecclesia written against Bellarmine wherein this is declared at large If not that yet let him leaue his idle wandring discourse and come to a point and then we doubt not but to make his pedlarie ware knowne And thus an end of this woodden constables search Of which we may conclude that it will be a hard matter to find out a more idle searcher or foolish search CHAP. XII That the Church of moderne Papists was not visible in the world for more then a thousand yeares after Christ and neuer was fully setled nor plainely visible in England THe Church of Christ saith Hierome in Psalm 133. consisteth not in walles but in the truth of doctrine There is the Church where is true faith So likewise euery Church is to be estéemed according to the doctrine which it teacheth and of the Church of Rome we are to make accompt not according to the walles of the Churches there but according to the doctrine which now that Church professeth If then there cannot be shewed a Church in the world for a thousand yeares professing that faith and doctrine which now the Church of Rome holdeth and professeth we may boldly say that the Church of Papists as now it standeth was not visible for a thousand yeares after Christ. Nay it is plaine that such a Church as the Papists now haue was neuer yet planted in England So farre is Parsons from his accompt when he supposeth that the faith and Church of Rome that now is hath alwaies continued since the first preaching of the Gospell and bene visible in England That we say true it appeareth first for that no Church did euer esteeme traditions and holy Scriptures with like affection before the decree of the conuenticle of Trent ratified by Pius the fourth Anno Domini 1564. The Church of England before that time neuer had any such conceit of traditions as to beleeue them to be the word of God and equall to Scriptures Secondly no Church in the world did make the old Latine vulgar translation of the Bible authenticall before y t time Thirdly the moderne Papists forbid men to reade the Scriptures translated into vulgar tongues without licence and
command the seruice to be said in Latine Gréeke and Hebrew which languages the common people vnderstand not But such a Church and so malignant and enuious of the knowledge and profit of Christians was not seene in the world before the assembly of Trent 4. For a thousand yeares after Christ and longer it was lawful for laymen and all Christians to dispute argue and reason of matters of Christian Religion And so long this Popish Church was not seene in the world that prohibiteth laymen so to do 5. The moderne Papists teach that Christs naturall bodie is both in heauen and earth and vpon euery altar where any consecrated host is hanged where he is neither felt seene nor perceiued and all at one time But the Church vntill the times of the Trent conuenticle euer beleeued that Christ had a solide visible and palpable bodie And certes very strange it were if the Catholike and mysticall bodie of Christ shold be visible not his natural body 6. They teach that Christ was a perfect man at the first instant of his conception and that he knew all things and was omniscient as man both then and alwaies But this neither the Church of England nor other Christian Church as yet could euer beleeue or comprehend 7. They teach that Christians are not to beléeue the Scriptures to be Canonicall vnlesse the Pope tell them so They say also that the authoritie of Scriptures in regard of vs doth depend vpon the Church that is as they say vpon the Pope Cardinals Masse-priests Monkes and Friars But the true Church hath alwaies taken this to be derogatorie to the Maiestie of God and of holy Scriptures 8. They teach that the Pope hath two swords and a triple crowne as King of Kings and Lord of Lords But the Church of England for a thousand yeares after Christ neuer saw nor beléeued any such thing Nay the English know wel y t Greg. the 7. was y e first y t took vp arms against y e Emperor 9. They teach that the Pope hath power to depose Kings to assoile subiects from their oaths of obedience But this Sigebertus Gemblacensis anno 1088. sheweth to haue vin reputed a nouelty if not an heresie The Church of England neuer saw any Pope attempt such a thing before King Iohns time and then the same did not beléeue it or allow it 10. The moderne synagogue of Rome teacheth that the Pope is the head foundation and spouse of Christes Church But no visible Church euer taught this vntill of late time the Church of England neuer held it nor beleeued it 11. Now they thinke it lawfull to suborne the subiects against their Prince and to hire priuie murtherers assassinors to cut y e throte of Kings excommunicate as appeareth by the excōmunications of Paule the 3. against Henry the 8. King of England of Pius the 5. and Sixtus the 5. against our late dread soueragine Quéene Elizabeth and by the doctrine of Emanuel Sa in his wicked Aphorismes Nay of late they haue attempted by gunpowder to blow vp the King and his Sonne albeit not excommunicated and to massacre murther the most eminent men in this kingdome and wholy to ouerthrow the state But y e Church of England euer taught obedience to Princes and disliked this damnable doctrine 12. They teach that the Pope is aboue all generall Councels But no Church euer beleeued this for a thousand foure hundred yeares The Doctors assembled at Constance and Basil decréed the contrary doctrine to be more Christian. 13. They teach that the Pope is supreme iudge of all matters of controuersie in religion But the Church of England euer thought it a matter absurd to make a blind man iudge of colours or an vnlearned irreligious fellow to be iudge of matters of learning and religion Now who knoweth not that most Popes are such Of Benedict that liued in the Emperour Henry the 2. his daies Sigebertus in ann Do. 1045. writeth that he was so rude ignorant that he could not reade his breuiary but was inforced to choose another to do it Benedictus saith he qui Simoniacè Papatum Rom. inuaserat cum esset rudis literarum alterum ad vices Ecclesiastici officij exequendas secum Papam Syluestrum 151. consecrari fecit 14. They now fall downe before the Pope and kisse his féet and when he list to goe abrode they cary him like an idoll vpon mens shoulders But no Church for aboue a thousand yeares after Christ did euer kisse the feet of Antichrist or adore him Nay the Church of England did alwayes know full well that S. Peter a farre holier and honester man then Clement the 8. or Paule the 5. would not suffer Cornelius to lye at his feet or to worship him 15. They now call the Pope God and acknowledge him to be their good Lord and God as appeareth by the Chapter Satis dist 96. and the glosse vpon Iohn the 22. his Extrauagant cum inter nonnullos de verb. signif Commonly the Canonists honor him as a God on the earth But no Church did euer abase it selfe so low as to vse these high termes to so base a fellow The Church of England though patient in bearing the Popes iniuries did neuer vse any such slauish formes of flattery 16. They beléeue that the Pope can change kingdomes and take a kingdome from one and giue it to another Potest mutare regna saith Bellarmine lib. 5. de Pontif. Rom. ca. 6. atque vni auferre atque alteri conferre But this no Church of God euer beléeued The Church of England certes when King Iohn would haue made his Kingdome tributary to the Pope disallowed and detested the fact and when the Pope would haue deposed King Henry the eight manfully resisted him So did the French likewise oppose themselues against Iulius the 2. that went about to wrest the Scepter out of the hands of Lewes the twelfth 17. They beléeue that Abbots and Friars may by priuilege of the Pope giue voices in Councels and that an Abbot may ordeine Clerks as appeareth by the practise of their late conuenticles and by the priuileges granted to the Benedictines But all ancient Councels declare that Councels are assemblies not of Monks Friars but of Bishops and all Churches according to the Canons of y e Apostles as they are called acknowledge that ordination of Ministers belongeth to true Bishops not to blockish statues called Popes 18. They beléeue that Cardinals only now haue voyce in the election of the Bishop of Rome But this no Church beleeued for a thousand yeares after Christ. The Church of England euer held rather the ancient Canons that gaue the election of Bishops to the clergy with the people then these late humorous Canons and Decretals of Popes 19. They beléeue that Monks are Clergy men and necessary members of the Church But no Church for a thousand yeares after Christ euer beléeued it 20. The Friars of the orders of Francis and
Dominicke and other begging societies were not séene in the world before the times of Innocent the third But these orders are counted principall ornaments of the Romish church 21. No Church euer beléeued for a thousand yeares that the state of perfection consisted in Monkish vowes or that Friers were to be called religious men or members of the Church 22. For aboue a thousand yeares no Church euer allowed that Monks and Friars should make vowes to the blessed virgin to Saints and the founders of Monkish orders as now they do in the Romish Church 23. Ancient Christian Churches beléeued that mariage was not dissolued or separated by entring into Monasteries neither that such as had contracted or maried themselues might depart into Monasteries liue asunder Nay they beléeued Christ that teacheth that man is not to separate that which God hath ioyned together rather then the Pope 24. The Papists beléeue that the vowes of Chastity Pouerty and Monkish obedience be works of supererogation and deserue a higher degrée of glory in heauen then works commanded by Gods law But no Church of Christ euer beléeued this 25. The forme of the popish Church is composed of a triple crowned Pope with two swords and a guard of Switzers of Cardinals in broad hats and purple gownes of shauen Masse-priests Monks and Friars and of a multitude of ignorant people that subiect theÌ„selues to the Pope and cry Miserere nobis But such a deformed company was neuer seene in y e world for a thousand two hundred yeares Let Parsons therefore take heed least while he contendeth that Christes Church was alwayes visible in the world he prooue not the Romish Church not to be Christes Church 26. God prohibiteth the shauing of heads and beards as a thing indecent in his Priests Non radent caput neque barbam sayth Moyses Leuit. 19. neque in carnibus suis facient incisuras We reade also that this shauing and whipping or lancing of mens selues came from the priests of Baal and from the Gentiles We are not therefore to thinke that the Church of Christ would admit such abuses rontrary to Gods word In the Church of England such shauing and lashing and cutting of mens selues for a thousand yeares and more was not commonly receiued nor practised 27. In England we do not reade for a thousand yeares that the Pope did bestow Bistopricks by his prouisions or commendaes or that he disposed of Ecclesiasticall liuings Robert Parsons would be desired to shew this out of his reading and what visible Church it was that allowed it 28. In Rome the Pope ruled not in temporalties vntill Boniface the 9. his time nor had he the patrimony of Peter as it is called till after Gregory the 7. his Papacy Doth it not then appeare that the visible Church of Rome ruling the temporalties and Peters patrimonie was inuisible vntill their times 29. The Church doth take his forme partly of doctrine and partly of lawes But the schoole doctrine of Aquinas and his folowers was not much knowne before the yeare 1â—00 and the Decretals of Popes had no force of law vntill Gregory the 9. his time Doth it not then follow necessarily that the Church of Rome that now is hath risen vp out of the earth and that but of late time 30. For more then a thousand yeares wée do not reade that any Church beleeued to be saued by the merits of S. Francis S. Dominike or other Saints They are therefore of a late stampe that beléeue this 31. The Church of Rome neuer receiued the doctrine of the Popes Indulgences or beléeued his Buls of Iubiley vnlesse it were within this two or thrée hundred yeares The true Church euer abhorred them 32. The ancient true Church neuer did beléeue that the Pope was able to fetch soules out of Purgatory with his Indulgences 33. The distinction of the merit of Congruity and Condignity was not receiued of any knowne Church vntill such time as the Schoolemen taught this strange doctrine 34. The Missals breuiaries and offices that now are receiued by the Popish Church were not knowne before the conuenticle of Trent The Church of England vsed other formes in former times 35. The Church of England likewise for more then a M. yeares did not call vpoÌ„ Saints in publike Letanies Neither did this or any other church in old time say Masses offices in honor of Angels Saints and the blessed virgin Mary 36. That Church that vseth to consecrate paschall lambs and to make holy water to driue away diuels was not visible for one thousand two hundred yeares and more In England Parsons cannot shew any Church allowing these formes before that time 37. Nicholas the 2. in y t chap. Ego BereÌ„garius dist 2. de Consec was the first that taught his Romish adherents that Christs flesh was handled with hands and torne with téeth 38. The first that taught that a dogge or a hogge eating a consecrated hoste did swallow downe Christes true body into his belly was Alexander Hales Part. 4. sum q. 53. memb 2. and qu. 45. memb 1. In this blasphemous opinion Thomas Aquinas Part. 3. sum q. 80. art 3. doth second him And now the blasphemous rabble of Masse-priests their folowers do hold the same opinion contrary to the doctrine of the visible Church of ancient times 39. The Church of England neuer beléeued that Christians were eaters of mans flesh and Canibals But the moderne Romish Church holdeth that Christians take Christes flesh with their téeth and swallow downe his flesh and bloud into their bellies 40. Innocent the 3. was the first that made his adherents beléeue that the bread was transubstantiat into Christes flesh and the wine into his bloud in the Sacrament Parsons if he can tell any newes of transubstantiation before his time shal do his friends good pleasure not to conceale them Otherwise y e beginning of this transubstantiating Church will be deriued no higher then from Innocentius his reigne 41. The same man did first ordeine that both men and women should yearely confesse their sinnes to a Priest Which sheweth the originall of the popish Church confessing her sinnes in the priests eare 42. The Masse-priests sacrificing the very body and bloud of Christ for quick and dead receiued no authority for their massing sacrifice before the time of the conuenticle of Trent Who then would not maruell that these massing companions should brag of the antiquity of their massing Church whose massing sacrifice had no certaine establishment before that time 43. The Church neuer vsed to hang the sacrifice of Christs body ouer the Altar before the times of Honorius the third It is not therefore much more then thrée hundred yeares since these hangers and abusers of the sacrament of Christes body in the Church appeared 44. That the accidents of bread and wine subsist in the Eucharist without their substances the Romish church began to beléeue only from the times of the conuenticle of Constance From thence therefore
the Church beléeuing this point tooke her beginning 45. That the Priest doth worke three miracles as oft as he doth consecrate and that all Masse-priests are workers of miracles no true Church can beléeue or euer did beléeue Only the miraculous ideots that subiect themselues to Antichrist and receiue the Romish Catechisme prescribed them by the conuenticle of Trent are bound to beleeue it 46. For a thousand yeares Christes Church neuer knew any priuat Masse without Communion The Church therfore that vseth priuat Masses without Communion is but a new vpstart Church 47. The Communion vnder one kinde was not established by law before the conuenticle of Constance This therefore doth shew also that the Romish church communicating vnder one kind is but of late continuance 48. That Masses should be good to cure sick Horses and mesel Swine is but a late doctrine Of a late beginning therefore is that Church that beléeueth these things and sayth Masses for faire weather and rayne against the Plague and for all purposes yea for sick Horses and mesel Swine 49. The first that set downe any certeinty for 7. Sacraments was he that borowed the name of the conuenticle of Florence in the instruction giuen to the Armenians The 7. Sacramentary church therefore is but new 50. Then also were the Romanists taught what were the words of Popish Confirmation and extreme Unction But the Church of God hitherto neuer beléeued that these are Sacraments or were ordeined by Christ to be vsed by the Church in the forme prescribed by the conuenticle of Florence Would Parsons shew when and where Christ instituted these two Romish Sacraments he might resolue his folowers of a great doubt and do himselfe great honor 51. Bellarmine teacheth that all Sacraments do iustifie the receiuers ex opere operato and like it is that the Romanists as becommeth good schollers do follow their masters doctrine But sure no Church of Christ hitherto did euer beléeue that Christians were iustified by Mariage Orders Confirmation or extreme Unction 52. The true Church of Christ did euer beléeue that Christ did perfectly satisfie for the sinnes of the whole world It must néeds therfore be a new congregation and opposite to Christes Church that teacheth or beléeueth that euery Christian is to satisfie himselfe for the temporall paines of sinnes committed after Baptisme 53. In the conuenticle of Florence we reade that it was first decréed that such as departed this life without satisfaction for sinnes committed are purged with Purgatory fire and that such may be ŕelieued by Masses oraisons almes Bellarmine lib. 2. de Purgat ca. 13. telleth vs How by many reuelations it hath bene declared that soules are tormented there by Diuels It cannot therefore be an ancient Church whose faith is patched vp by such fellowes and consisteth of such strange nouelties 54. Whether Indulgences do profit soules in Purgatory ex condigno or only ex congruo the matter seemeth not yet resolued as may appeare by Bellarmines dispute lib. 1. de Purgator c. 14. In ancient time the Church of England was ignorant of the popish doctrine of Indulgences It cannot therefore be an ancient society that teacheth such new doctrines and is not yet resolued vpon them 55. Boniface the 8. did first institute Iubileys Clement the 6. from a hundred yeares brought the solemnity to 50. and Sixtus the 4. to 25. Where it standeth We may therefore conclude that this iubilating Church of Rome differed much from the Church of Christ before Constantines time and that it was not heard of before the dayes of Boniface the eight 56. The Romanists worship the Crosse and Crucifixe and Images of the Trinity with Latria But such an Image-worshipping Church is not to be found vntill such time as Thomas Aquinas taught this idolatrous doctrine 57. They kisse Images bow to them offer incense to them and set vp lights and say Masses before them But these tricks were not frequented in the Church of England for a thousand yeares nor euer in any true Christian Church were publikely receiued 58. They call vpon the blessed Virgin as their gate of saluation and pray to Saints and Angels as mediators of intercession They do also make vowes to them and say Masses in their honor all which proue the erection of their congregations to be new and of a late deuice 59. They beleeue that S. Rock and S. Sebastian cure the plague that Apollonia cureth toothach that S. Lewes hath horses in his protection and S. Antony pigges of which all true Christians may be much ashamed 60. With the Collyridians the Romanists offer a rake in the honor of the blessed Virgin and with many other heretikes bring in diuers heresies and not only nouelties Finally for their owne impure traditions they leaue the obseruance of Gods holy lawes Let them therefore henceforth leaue to vaunt of the antiquity of their Church or to tell vs of nouelties séeing their Church holding these nouelties must néeds be new and of a late erection CHAP. XIII That Parsons maketh no conscience to wrest and corrupt holy Scriptures THus we sée the substance of Parsons his two first bookes of Three Conuersions quashed and brought to nothing But because he hath committed diuers other faults which in the sequele of our discourse we could not particularly insist vpon we haue thought it good to referre their further examination to this place For whatsoeuer bragges his followers do make of this braue worke yet by examination it will appeare that the Author hath fouly abused and mistaken Scriptures corrupted falsified and falsely alledged Fathers and other Authors bragged of himselfe and his conforts most vainely taken things in question as granted most simply erred in historyes and other authors most childishly applyed Scriptures and spoken of God and matters concerning God most blasphemously behaued himselfe toward his Prince most disloyally lyed and calumniated honest men most impudently alledged matters making against himselfe most sottishly and to reduce all into a briefe summe that this whole treatise is nothing else but a fardle of false allegations corruptions lyes and fooleries That he maketh no conscience to wrest and peruert the words of holy Scriptures it appeareth by these particulars In the front of his booke which he like a man of a front face without shame entituleth A treatise of Three Conuersions of England he tumbleth two sentences of Scripture together and maketh one of two He doth also wrest them both contrary to the meaning of the holy Ghost For whereas Deuter. 4. whence his first place is taken we are willed to enquire of ancient times and thereof to learne Gods great works in deliuering his people he applyeth the words of that text to the times of late Popes and to their trash and traditions And out of the words Deut. 32. whence his second place is taken where we are commanded to remember the old dayes of our forefathers c. he instnuateth that we are to looke back to the Popes
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
demonstrations of his owne weaknesse vanitie and that in his owne writings he hath enrolled himself a bragging foole in great letters There also he telleth vs further how he produceth the iudgements censures sentences and arrests of all Christian Parliaments of the world to wit the determination of the highest Ecclesiasticall Tribunals in fauour of his consorts the Papists of England But this shamelesse bragge is refuted by the whole course of his worthlesse worke For neither doth he handle any one principall point of faith in controuersie nor doth he produce the Canons of lawfull generall Councels which haue soueraigne authoritie in externall gouernment to proue the doctrine of the Papists but onely prateth idlely of counterfeit Decretals and mentioneth forged instruments suborned witnesses and most weake surmises not woorth one chip Furthermore where he calleth Councels the highest Tribunals of the Church he doth as it were with his putatiue Fathers sledge batter the Popes chaire in péeces Thirdly he vanteth of the honorable course of true obedience to God in matters of the soule and loyall behauiour towards temporall Princes in al worldly affaires held by Papists And this he saith is glorious both before God and man But the mans notorious vanitie deserueth to be hated both of God and man For how can they be thought to hold a right course of obedience toward God that prohibite the reading of Gods word in the Church in tongues vnderstood And how may they seeme carefull in matters of the soule that bring in new and strange worships of God and for Christ serue Antichrist The disloyaltie of Papists is too too apparent not onely in the rebellions of England and Ireland and their trecherous plots against his Maiestie and his predecessors but also in their doctrine teaching and professing that Kings are the Popes vassals and that he hath power to take away their Crownes and to assoile subiects from their obedience But if any doubted of their loyaltie before now he may be resolued not onely by their trecherous plot to blow vp the Parliament house but also by their open rebellion in Warwikeshire Speaking of the fact of Pope Clement commanding his vassals in England to kéepe silence he boasteth of it as of a miracle But it is no maruell to sée the slaues of Antichrist obedient to his command It were rather miraculous if they should follow the lawes of God and submit themselues to their lawfull Princes and renounce the abhominations of Antichrist In the latter end of his Epistle he braggeth That supposing Christ to be Christ and his promises true he wil forsooth by his doughtie discourse of Three Conuersions decide all the controuersies betwixt vs and the Papists and that as he professeth with certaine sequele of argument and necessarie demonstration But his blustring bragges are passed without effect and his clients rest more doubtfull then before Nay his arguments are so ridiculous that indifferent men do scorne them and his demonstrations so lousie that it appeareth plainely that he is better affected to Antichrist then to Christ and groundeth his faith rather on the Popes Decretals then holy Scriptures Pag. 114. he beareth his reader in hand that really and substantially he is able to proue our doctrine to be hèresie and to shew the beginnings and authors thereof But his shews are declared to be shadowes and the substance of his discourse is disproued as a packe of reall and grosse fooleries Sooner shall he transubstantiate himself into a messe of Mustard then either maintaine the masse of Popish heresies or disproue the substance of our doctrine Neither doth he more insolently boast of his owne doughtie déedes then childishly beg and take matters in question as granted In the Epistle Dedicatory and diuers other places Papists are still called Catholikes and Popish superstitioÌ„ couered and dignified by the name of Catholike Religion Matters by all true Christians vtterly denyed and by infinite particulars disproued and apparently false For how can they be truly esteemed Catholikes that embrace the particular faith of the Church of Rome neither taught by the Prophets nor Apostles of Christ nor knowne to y e ancient Fathers of the Church Or how can a particular hereticall superstitious idolatrous Religion be reputed Catholike There also he supposeth the auncient monuments of the Church to be charters and euidences for the moderne Romish Religion A matter alwaies contradicted by vs and neuer proued by our aduersaries and yet boldly affirmed by this babling discourser Let him therefore cease to beg this at our hands and orderly deduce the doctrine of the Romish Masse Popes tyrannical rule and the rest of their vnwritten traditions out of the ancient monuments of y e Church Pag. 7. He telleth vs That the Masse and Images were in vse in Gregory the 1. his time And no question but he vnderstandeth the Masse now vsed and the worship of Images by the Church of Rome defended But these are matters in questioÌ„ not impudently to be affirmed but seriously to be proued Pag. 311. he nameth the Popes of Rome head Bishops of the Catholike Church But this would rather be soundly proued and so he should do the Pope a great fauour then dissolutely passed ouer and boldly begged For wise men do but admire his folly and scorne such loose dealing It were an easie matter to specifie his impudencie in this kind by infinit particulars But what néed more proofes in matters so euident CHAP. XVI Arguments of Rob. Parsons his grosse ignorance and childish fooleries AMong his followers Robert Parsons they say is holden a profound Doctor But his pitifull failes and errors in mistaking both his authors and their words and meaning declare the contrarie In the addition following his Epistle he telleth vs how Constantine the great entred into the Empire next after Dioclesian But Ecclesiasticall histories shew that Constantius and Galerius succéeded Diocletian and that Constantine succéeded his father Constantius And if he will not beléeue vs yet let him see what Baronius saith in his second and third Tome of Annales who putteth thrée yeares betwéene Dioclesian and Constantine and others betweene them two There also he saith that Constantine being of a different religion when he entred became a Christian by his pious mother Helena But the Legend of Siluester saith that Helena was a Iew in Religion and endeuoured to draw her sonne that way And Eusebius lib. 8. Eccles. hist. cap. 26. sheweth that from the beginning of his raigne he was a follower of his father in pious affection towards our Religion Se paternae pietatis erga nostrae Religionis disciplinam aeâ—eulum imitatorem ostendit saith he Further he mistaketh the historie of Maxentius affirming That he fained himselfe a Christian when he heard of Constantines coming toward Rome whereas Eusebius lib. 8. Eccles hist. cap. 26. saith he fained Christianitie in the first entrance of his raigne His words are In ipso imperij ingressu Speaking of S. Martin S. Nectarius
S. Ambrose and S. Augustine he saith It was presumed and foretold that they would be such before they were Christians indeed But in the Legend of S. Martin it is said he was a Christian at the age of twelue yeares and nothing doth Parsons alledge wherby we may vnderstand that any prophesie was made by any of the future Christianitie of Nectarius Ambrose and Augustine In his preface speaking of the Church most ridiculously he compareth it to a mansion house and the markes thereof to charters ridiculously I say For first there is great difference betwéene a mysticall body and a naturall bodie the Church being changed albeit men continue and a mansion house not being moued although the right be translated to others Next Charters do rather shew which are the bounds and markes of lands then may be called the marks of them and are rather compared to Scriptures then to the markes assigned by Papists Lastly this similitude of a mansion house doth ouerthrow the cause of the synagogue of Rome For the mansion house of the Church is in no one particular place and the Charters of the Church are rather holy Scriptures then Popish Decretals In the same place he alledgeth Alexander Halensis 3. part q. 79. to proue That a man hath two lights whereby he may vnderstand matters of faith But in that part he hath only 69. questions and nothing of the two lights Durandus also is there cited in nu 39. but neither booke nor section noted Doth it not séeme therefore that Parsons as he hath long since lost the light of faith so is now become destitute of the light of humane reason Pag. 9. he alledgeth Tertullian de Coena Domini who neuer wrote any book De Coena Domini It may be he mistooke Tertullian for Cyprian Pag. 14. He saith Peter and Paule were put to death the 14. and last yeare of Nero. But Baronius and diuers learned men say they died in the 13. yeare of his raigne Others deny that they dyed both in one yeare Pag. 43. He citeth an Epistle of Basill Ad Innocentium But in Basils works no such Epistle is to be found And certes strange it were if Basill should write to Innocentius Bishop of Rome seeing he died twenty yeares at the least before Innocentius came to be Bishop there as Canisius in his Chronology and Baronius in his Annales to go nofurther might haue taught him Pag. 54. He alledgeth Eusebius lib. 7. hist. c. 29. where there are but 26. chapters of that booke in Christophersons version And pag. 55. he mentioneth two bookes of S. Augustine ad quaest Ianuarij which are more then he euer saw or we can find in the workes of S. Augustine Percase he meant S. Augustines 118. Epistle ad Ianuar. But there is no mention made of such mysteries concerning immoueable or moueable feasts as our dreaming aduersarie fancieth Pag. 67. He alledgeth Theodoret lib. 6. c. 9. whereas his historie containeth onely fiue bookes Pag. 77. He nameth one Photinus a Bishop of France and Ado Bishop of Treues whereas he cannot find any Photinus Bishop in the time of Irenaeus and might well know that Ado the Chronicler was of Vienna and not of Treues Pag. 104. He braggeth That he will proue the Pope the Masse Transubstantiation and the vse of Images Via negatiua Which passeth the reach of common foolerie For who euer heard of affirmatiue propositions proued by negatiues Or who is so sottish to take impudent denials for proofes Pag. 106. Where S. Augustine lib. 4. de Baptis contr Donatist c. 6. speaketh of the custome of not rebaptizing Christians once baptized by Heretikes our ignorant aduersarie supposeth he talketh of the custome of baptizing of infants Pag. 111. He alledgeth the ninth booke of S. Ambrose De Sacramentis and supposeth these words Non valebit Sermo Christi c. to be found in the fourth fifth and ninth booke De Sacramentis and these words Sermo Christi qui potuit de nihilo facere quod non erat c. to be in the same bookes Whereas these words are taken out of the booke De ijs qui initiantur c. and the former are onely found in one booke of Ambrose and neither make for his purpose Pag. 119. There can be no doubt thereof saith he speaking of the Popish doctrine of Sacraments And why trow you Forsooth because the conuenticle of Trent the Master of sentences and Thomas of Aquine haue taught it I would therefore pray all moderate men attentiuely to consider this fellowes either madnesse or ignorance We do by arguments out of Scriptures and Fathers refute the impious doctrine of the conuenticle of Trent Lombard and Aquinas And yet he thinketh it sufficient by the testimonie of his owne fellowes most partially deposing in their owne cause to refute our arguments grounded vpon Scriptures Fathers and other authenticall witnesses Pag. 120. He saith Popish auricular confession is in it selfe repugnant to mans sensuall nature As if it were not as natural to confesse a truth as to deny it This we find that nothing is more beneficial to Massepriests or more pleasing to man then to haue absolution after confession And by this engine the Pope doth work many wonders to maintaine his state Pag. 123. He signifieth that Irenaeus lib. 5. aduers. haeres speaketh for the supremacie of the Pope whereas the Pope is not once mentioned in that place vnlesse it be where he foretelleth that Antichrist tyrannically shall take vpon him as God Ipse se tyrannico more saith he conabitur ostendere Deum Pag. 133. And otherwhere he supposeth that we are bound to defend all the singular opinions of the Magdeburgians But if we alledge to Papists the opinions of Bellarmine Baronius Suarez Stapleton or other Popish proctors they think themselues not tyed to their particular doctrines Againe he imagineth because the Magdeburgians mislike some of the Fathers in some things y t therfore we mislike thē But neither do we in all things hold w t the Magd. nor do they condemne y e Fathers y t in some singular points dissentfrō thē Pag. 146. A Treatise De bono pudicitiae and a Sermon De natiuitate Christi is alledged vnder the name of Cyprian And yet it is méere simplicitie to suppose them to be Cyprians Pag. 165. For the title De Regularibus In sexto he alledgeth De Reg. iuris lib. 6. mistaking chalke for chéese And for the 25. Session of the conuenticle of Trent he citeth 28. whereas there are not so many in all Pag. 181. He alledgeth an Oration of Chrysostome Contra gentes with this title Quòd vnus est Deus whereas the true argument is Quòd Christus sit Deus Pag. 239. He talketh of the burning of William Tracie And yet by the acts that concerne him it appeareth he died quietly in his bed and that his religion was not discouered but by his testament after his death Pag. 268. he mentioneth the Bishop of Cardiffe whereas euery
man knoweth that there is no such Bishop in England The records of the storie might also direct his iudgement in this matter but that he vseth to looke vpon no records Pag. 269. He nameth a certaine sect of Heretiks Massilians as if they of Massilia were Heretikes But he should say if he were not grossely ignorant Messalians Pag. 282. Hierome is cited Dial. vlt. contr Lucifer Whereas it is apparent that he wrote onely one Dialogue against the Luciferians He is also alledged for proofe of succession of Bishops albeit he speake onely of the foundation and succession of the Church Pag. 387. He taxeth M. Foxes words against Pope Ioane as blasphemous Yet it is very absurd to account all to be blasphemie that is vttered against the Pope Pag. 444. and 445. in a matter of controuersie concerning Innocent the third he produceth Blondus and Genebrard two poore parasites of the Pope to speake in his cause Likewise he alledgeth Platina and Sabellicus as witnesses for Hildebrand For him also he quoteth Sigebert and Auentine that speake against him and an Epistle of Anselme that is not extant But what is more absurd and foolish then to vse the testimonie either of hired parasites or of such as speaks against the purpose of him that vseth them or of records no where extant But what should we néed to séeke for more arguments of Parsons ignorance and foolerie when his whole discourse is nothing but a packe of errors and fooleries CHAP. XVII A note of certaine speeches of Parsons in respect of God blasphemous in respect of his duty to his Prince disloyall IF a man would respect termes he might percase somtimes estéeme Rob. Parsons to be a man not altogether exorbitant from Religion and loyaltie But if we looke into the whole course of his writing we shall hardly find in so finall a volume more aguments of impietie and disloyaltie In his Epistle Dedicatorie he applyeth these words of the Euangelist Exurgens imperauit ventis mari which belong properly to Christ to the Pope as if he were able to command the winds and sea In his Preface speaking of arguments of credibilitie for Christian Religion and naming the sayings of Prophets miracles and testimonie of eye witnesses he saith that neither they nor such like are so euident as philosophicall demonstrations As if philosophicall arguments were more cleare and euident then the lightsome word of God or Gods miracles or else as if euery one were better able to vnderstand philosophicall arguments knowne only by the light of naturall reason then the truth of Scriptures and Religion proued by the light of Gods holy Spirit most certaine miracles eye witnesses and diuers other arguments There also he affirmeth that there are like arguments of credibilitie for the points of Popish Religion now in controuersie as are for the Articles of Christian Religion But this is sufficient to ouerthrow all pietie and Religion For what man can beléeue the articles of the faith if we had no better ground for them then for the Popish doctrine of Purgatorie Indulgences the Popes Monarchie and infallible iudgement the popish worship of Angels and Saints and Images the eating of Christs bodie by brute beasts eating the Sacrament and other vnwritten Popish traditions Pag. 102. he compareth the doctrine of the Trinitie of Christs two natures and one Person of the procéeding of the holy Ghost and such like substantiall and necessarie points of the Christian faith to the wicked and corrupt doctrine of the Popes vniuersal authoritie of the popish Masse of Transubstantiation worship of Images and such like taught by the Church of Rome as if the one were as easily and directly to be proued as the other But what can be deuised more impious then to match the hereticall doctrine of schoolemen either deuised by Popes or conceiued by philosophicall deductions with the faith of Christ not onely proued by diuine Scriptures but also testified by Fathers and Catholike Christians of all times Pag. 111. he compareth the word Transubstantiation to the word Trinitie and Consubstantiall Which is as much as if he should deny the holy Trinitie and the Deitie of the Sonne of God if he cannot proue his Transubstantiation a matter that passeth his capacitie to proue Pag. 104. he alloweth the donation of Ethelwolph that gaue lands to God the blessed Virgin and all the Saints But what is more impious then to match creatures with the Creator to honor Saints the Mirgin Mary as Gods Likewise doth he shew himselfe disloy all to his Prince In his Epistle Dedicatorie speaking of obedience due to Princes he taketh from them all authoritie to command in Ecclesiasticall causes esteeming that he doth them fauor in giuing them obedience in all worldly affaires But if he were further examined what obedience is due to Princes excommunicated by the Pope it is not to be questioned but he would deny them obedience in temporall affaires also and defend the rebellions of subiects against their Princes In an addition following his Epistle he insulteth ouer the late Queene hearing of her death and rayleth at her calling her an old persecutor The which argueth not only a disloyall affection towards his Prince but also an inhumane malice against the dead And this reward Princes reape that shew fauour to these Scorpions There also he prayseth the King for his learning iudgement and zeale But if he were either good Christian or true subiect he should haue commended his piety and not haue sought to make him subiect to the Pope Againe if he had loued the King he would not haue plotted his destruction Pag. 136. he imputeth the burning of Foster Freese and Tewkesbury thrée godly Martyrs in King Henry the 8. his dayes to the King and yet were the Romish persecutors the causers of their death Likewise he saith that others were burned by the Kings authority So all the fault is laid vpon the King although the principall agents in these murthers were Romish prelates Pag. 252. he prooueth that Kings are subiect to the Pope by the best reasons he could deuise Can he be thought then loyall to his Prince that extolleth strangers and debaseth Kings Pag. 257. he laugheth at King Edward the sixth as a child King as if the children of Kings were not to succéede their Fathers in their Kingdomes and Pag. 260. he scorneth Proclamations set forth in his name Percase it would greatly please him if all matters were ordred by the Decretals of the Pope But what néede we other arguments to conuince this fellow of disloyaltie when his booke of titles is extant wherein he doth not only oppugne the Kings title to the Crowne of England but also giueth both the Pope and people authority ouer Kings And if that will not serue yet when we remember the horrible treason of Percy and his consorts animated no doubt by Parsons we may plainely sée that he is a Cardinall traytor CHAP. XVIII A particular of Parsons his lyes calumniations