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
Africans to the Easterne Church or the Frizelanders or Germains to the English Is it not then a mad conceit of Parsons to suppose because for many ages past it is reported that the ancient Britains and Saxons were conuerted by preachers sent from Rome that the Church of England should be subiect to the Pope or Church of Rome Fiftly the Church of Rome as Irenaeus saith lib. 3. adners haeres cap. 3. was founded by Peter and Paule Neither néede we make any question but that they came from Hierusalem Diuers stories also say that Peter for some time sate Bishop of Antioch Eusebius saith He was 25. yeares Bishop at Antioch If then the Church of Rome do yéeld no subiection either for matters of faith or gouernment to the Church of Hierusalem or Antioch from whence the Papists cannot deny but that the first founders of the Church of Rome did come Parsons is but a simple fellow to vrge this matter of Conuersion so much séeing the Romanists themselues and their holy Fathers the Popes of Rome regard it not one strain Finally if our owne Bishops to whom we owe subiection in the Lord should teach any other Gospell then that which was preached by the Apostles of our Sauiour Christ we are not to follow them Nay we are to pronounce them Anathema Though we saith the Apostle Gal. 1. or an Angell from heauen should preach vnto you otherwise then that which we haue preached vnto you let him be accursed But the Pope aud his adherents preach vnto vs otherwise and publish doctrines in their Decretals and acts of the conuenticles of Lateran Constance Florence and Trent not onely diuers from the Apostles preaching but also contrarie vnto it as partly we haue shewed and also shall be readie to auerre to Parsons his face though neuer so much steeled with impudencie Had they then any right to teach or gouern vs as they haue not yet by the Apostles rule we are to pronounce them Anathema And as for Parsons we are to suppose him a weake fellow that hath spent the quintessence of his silly learning and vnderstanding to proue that which profiteth him nothing If we owe any thing to the Romaines it is to those if any such were that tooke paines to teach vs the faith of Christ. As for the moderne Romanists that seeke to turne vs from true religion nay that séeke to blow vs vp we owe them nothing Furthermore as well may it be concluded that the Pope and his adherents the Iebusites are to be subiect to the great Turke that now ruleth at Hierusalem or to his Mufti or chiefe Bishop there because from thence came the preachers that first founded the Church of Rome as that we are to be subiect to the Church of Rome or the Pope because the auncient Britains and Saxons were first conuerted by preachers that came from Rome For the Turkes Mufti is as good a Bishop as the Pope and the Popes religion is not much lesse corrupted in many points then that of the Turke Howsoeuer it is the Turkes call themselues Musulmans or True beléeuers as the Papists call themselues Catholikes Finally I cannot better compare Parsons that concludeth subiection and obedience of this pretended Conuersion to any then to him that would inferre that the Pope is Lord of the whole world because sometime Rome was mistris of the world or that the Romains haue obligation to the Turkes of Asia because they possesse the citie and country of Troy from whence it is said the auncient Romains are descended But saith Parsons pa. 28. Irenaeus Tertullian de Praescript Cyprian lib. 4. cap. 8. Augustine and others are wont to vrge greatly against Heretikes that if our Church be the daughter and disciple of the Church of Rome then ought it to runne to her in all doubts and difficulties of faith But first no one of these Fathers speaketh one word in the places quoted of our Church Secondly they do not affirme this of any other Church Why then doth he not bring foorth his testimonies that hath bene so often taken halting in false alledging the Fathers Irenaeus lib. 3. aduers. haeres saith that euery Church ought to haue respect to the Church of Rome then for her eminent principality And others regarded her when she florished in pietie But what is this to the moderne Church of Rome that is departed from the faith pietie and vertue of the auncient Church of Rome Againe if other Churches in old time had no great respect to Rome professing the faith no Church is now bound to hearken to her being departed from the faith Finally albeit in ancient time other Churches did consult in matters of difficultie with the Church of Rome yet this prooueth not that in matters of faith or ceremontes they were to adhere to her or that they ought to acknowledge the Bishop of Rome for their Monarch Doth it not then appeare that Parsons his worke is as fraile as a Spiderwebbe and as full of foolerie as frailtie vndertaking to proue matters which he could not performe and which being proued do rather make against him then for him CHAP. VII That the late Popes of Rome haue deserued nothing of England or the English nation but hatred and detestation GLadly would Parsons haue concluded if he durst that the English being first conuerted to the faith by the Romains are now to be subiect to the Pope both in matters of doctrine and Ecclesiasticall gouernment But well he vnderstood that the consequent was leud and foolish He doth now therefore say onely That England and English men haue particular obligation to the sea of Rome leauing it to euery mans priuate supposall what that obligation is But we do no more yeeld to this then to the former conclusion For whereas the inhabitants of England are descended either of the auncient Britains or Saxons or Danes or Normans and Frenchmen first the auncient Britains and their ofspring do owe nothing either to Austin or Gregorie For when as the Bishops of the Britains came to conferre with Austin most proudly he sate in his chaire and would not receiue them with any signe of humanitie or reuerence Factum est saith Bede lib. 2. histor Anglor cap. 2. vt venientibus illis sederet Augustinus in sella He confesseth also that the Britaine Bishops noted his pride And it appeareth manifestly in this that ambitiously he sought to be the Archbishop of England and to rule ouer the Britains Againe when the Bishops of Britaine refused him as their Archbishop and would not submit themselues to his commandements he animated the Saxons and stirred them to warre against the Britains Austin being refused of the Bishops saith Thomas Grey in his Chronicle and others the learned of the Britains made such complaint thereof to Ethelbert king of Kent that foorthwith he leauied his power and marched against them and flue them in most cruell wife hauing no more mercie on them then a Wolfe vpon a sheepe
Bellarmine de not is Eccles. ca. 8. sayth that we cannot conclude necessarily that the Church is there where is succession of Bishops Non colligitur necessariò sayth he ibi esse Ecclesiam vbi est successio But were they resolued to stand vpon this succession yet would the same draw with it the ruine of the Popes cause For neuer shall they be able to shew a number of Bishops professing or holding the doctrine of the Popes Decretals and of the late conuenticles of Lateran Constance Florence and Trent vntill of late yeares But saith Parsons Part. 2. Ch. 1. Augustine was held in the Church by the succession of Bishops And Tertullian de Praescript aduers. haeretic doth challenge heretikes to this combat of succession And Irenaeus proueth by the succession of Roman Bishops the true succession and continuation of one and the selfe same Catholike faith Likewise hée alledgeth Hierome who in his Dialogue against the Luciferians saith We are to abide in that Church which being founded by the Apostles doth indure to this day And Augustine lib de Vtil credend ca. 17. that sheweth how we are not to doubt to rest in the lap of that Church which notwithstanding the barkings of heretikes about it by successions of Bishops from the Apostles seate hath obteined the height of authority Finally he telleth vs Pag. 283. how 70. Archbishops of Canterbury were all of one religion But first we must vnderstand that the ancient Fathers talking of succession neuer speake of the externall place and bare succession of Bishops without respect to the truth of doctrine Irenaeus lib. 4. Ch. 43. would haue those Bishops harkned vnto which succeede the Apostles which with the succession of their Bishoprick haue receiued the certaine gift of truth according to the will of the Father Tertullian lib. de Praescript aduers. haeret sheweth that the persons are to be approued by their faith and not faith by the persons Non habent haereditatem Petri saith Ambrose lib. 1. de Poenit. cap. 6. quifidem Petrinon habent That is they haue not right to succeed Peter or Peters inheritance that hold not the faith of Peter Nazianzen de laudib Athanasij saith that they are partakers of the same chaire or succession that hold the same doctrine as they that hold contrary doctrine are to be counted aduersaries in succession Qui eandem fidei doctrinā profitetur saith he eiusdē quoque throni particeps est Qui autem contrariam doctrinam amplectitur aduersarius quoque in throno censeri debet Whatsoeuer then y e Fathers speake of succession it concerneth as well succession in doctrine as in place externall title of office Unlesse then this Iebusite can shew that y e moderne Popes are true Bishops and hold y e same faith which Peter the first Bishops of Rome did the testimonies of the Fathers which he alledgeth wil make against him Secondly y e Fathers do alledge y e succession of other churches as wel as Rome Irenaeus li. 3. aduers. haeres c. 3. appealeth as wel to the Churches of Asia namely to that of Ephesus Smyrna as to Rome albeit for auoiding prolixity he citeth only y e names of the Roman Bishops Testimonium his perhibent saith he quae sunt in Asia Ecclesiae omnes qui vsque adhuc successerunt Polycarpo Likewise in the end of the Chapter he citeth the testimony of the Church of Ephesus Tertullian de Praescript aduers haeret maketh all Churches founded by the Apostles equall and citeth as well the testimony of the Churches of Corinth Philippi Thessalonica and Ephesus as Rome But the succession of these Churches is no certaine marke of the Church or triall of the truth S. Augustine contr epist. fundament c. 4. reckneth diuers things ioyntly with the succession of Bishops which reteined him in the Church and among the rest sincerissimam sapientiam the sincere wisdome of Christian doctrine But Parsons must proue that the succession of Bishops only is a sufficient argument of truth Likewise Augustine in his booke de Vtilit credendi ca. 17. talketh not of the Romish Church but of the Catholike Church whose authority notwithstanding he placeth after the primary foundations of Scriptures Likewise Hierome speaketh of the Catholike Church not of the particular Church of Rome Finally neuer shal it be proued nor is it likely the later Bishops of Canterbury before the reuerend Father most glorious Martyr Bishop Cranmer receiuing y e new Decretals of the Pope the decrées of y e conuenticles of Lateran Constance and Florence but that their faith differd much frō the first Bishops of Canterbury which liued before the times of these conuenticles that authorized these new corruptions If then Rob. Parsons haue no better argumēt in his booke then this of the externall succession of the Popes of Rome it is likely he meaneth fraud and for the true Church commendeth vnto vs the synagogue of Antichrist and the whore of Babylon rather shunning then seeking any lawfull and certaine triall of truth CHAP. X. That the Church of England is the true Church of God and holdeth the Apostolike and Catholike faith AS Esau hated Iacob because of his fathers blessings as we reade Gen. 27. so Rob. Parsons the more it hath pleased God our heauēly Father to blesse y e Church of England the more hatred doth he shew against his countrymen and brethren In the first part of his treatise of Three Conuersions he endeuoureth to make thē slaues to the Pope In the second he raileth at them as vagrant persons and strangers frō Gods Church and people without succession of teachers from the Apostles and deuoid as he saith of all demonstrations and euidences to proue themselues to be Christes Church But if those be Gods true Church which heare his word with attention and beléeue it and receiue the Sacraments according to Christs institution and séeke to worship God with true deuotion and to liue after their Christian profession then is the Church of England Gods true Church For although Bellarmine and others do spend much time in taking exceptions against our doctrine practise in Gods worship and manners yet can none of them either proue any error in the doctrine which we teach or the administration of Sacraments which we practise or in the rules concerning Gods worship or common manners which we follow Secondly those Christians which professe and beléeue all the Apostolike faith and condemne all those errors and false doctrines which the Apostles condemned and endeuour vnfeinedly to liue according to their profession are the true Church For that is a property of Christes shéep to heare his voice not to follow strangers as we reade Iohn 10. The Apostle also sheweth Ephes. 2. that the faithfull are built vpon the foundation of the Apostles and Prophets Iesus Christ being the chiefe corner stone But the Church of England beléeueth and professeth all the Apostles faith and condemneth whatsoeuer is contrary to the same
Neither can the aduersary iustly charge vs that we allow any false worship of God or breach of his holy ordonances Thirdly the Church of England for matters of Faith Sacraments Gods worship and seruice beléeueth followeth whatsoeuer is either expressely commanded in holy Scriptures or out of them deduced in ancient generall and lawfull Councels condemning also whatsoeuer is by ancient Councels or Fathers declared to be contrary to the same Fourthly Christes true Church is a diligent and wary keeper of doctrines committed to her and changeth nothing at any time deminisheth nothing addeth nothing cutteth not off things necessary nor addeth things superfluous looseth not her owne nor vsurpeth things belonging to others as saith Lirmensis Commonit ca. 32. Likewise ca. 34. he saith it is the property of Catholikes to keepe the doctrine of the Fathers committed to them in trust and to condemne prophane nouelties Who can then deny the name of Catholikes vnto vs but such as are false Catholikes Fiftly all Churches that belong to Christes body which is gathered and gouerned by his word nourished and preserued by his holy Sacraments and inspired and led by his holy spirit and grace belong to Christes Catholike Church But nothing can be alledged by the aduersaries but that these properties belong to the Church of England and the members thereof and those which communicate with it Sixthly the Church of England doth in all things cōmunicate with the Catholike Apostolike Church that is spred ouer all nations hath continued frō the beginning shall cōtinue to the end which hath a most certaine succession of true Bishops which adhereth to Christ only to his word and whose faith is confirmed with miracles and most inuincible testimonies If Parsons will deny this let him cease his railing against vs and his vaine babling about impertinent matters and forbeare to impute vnto vs the names of factions which we renounce and the faults of particulars which we defend not proue somewhat substātially Seuenthly the Church of England is iustified by the confession of our aduersaries for with them we professe one faith in all articles conteined in ancient Creedes with them we receiue the same Scriptures with them we allow the sacrament of the Eucharist Baptisme with them we admit the most anciēt generall Councels and finally whatsoeuer was deliuered by the Apostles to be obserued that we obserue What is then the differēce Forsooth they haue added to the Apostles faith to Christes Sacraments Scriptures Apostolike doctrine lawes and that we refuse for that it is aboue and beside yea sometime contrary to the Canon of Scriptures which is the perfect rule of faith Unlesse therfore our aduersaries will stubbornly reiect the Apostolike faith the canon of Scriptures the Sacraments and the ancient formes of Ecclesiastical gouernment condemne the same they cannot deny y t Church of England to be y e true Church Finally all those exceptions which either Bellarmine or Bristow or Stapleton or Hill or any of their consorts haue takē to our doctrine or manners are cleared so answered that still the aduersary though neuer so full of words resteth silenced Parsons in y e second part of his treatise of Three Conuersions of England by him pretended goeth about to shew that the Church of England is no part of the Church vniuersally dispersed and that hath continued throughout all ages But his arguments are so vaine that I make this an argument to iustifie the cause of our Church For if he and his consorts can take no iust exception either to the faith or manners of the Church of England then doth it follow that the same is the true Church of Christ Et inimici nostri iudices and our enemies therein iudge against themselues CHAP. XI Parsons his idle discourse Part. 2. of his Treatise wherein he pretendeth to seeke for the originall and discent of the Church of England from the Apostles times downward is examined refuted IT is a simple part according to the common prouerbe in the midst of a riuer to aske where is water or in a forrest of trées to enquire for wood Yet Parsons séemeth not much wiser who in the Scriptures and writings of ancient Fathers euery where finding the Apostolike and Catholike Church with the which y e Church of England holdeth cōmunion doth notwithstanding still enquire where our Church was in y e Apostles time the ages after But it séemeth he was vnwilling to sée y t which he was loth to find His search certes and manner of procéeding and whole dispute about this matter as it is tedious and full of words so it is fond foolish and void of substance and concludent argument In the 2. Part of his turning Treatise chap. 1. he alledgeth diuers testimonies out of Irenaeus Tertullian Hierome and Augustine concerning the succession of Bishops and the force thereof But what I pray you doth that make against vs who do well allow of that faith which was taught and maintained by those Bishops succeeding one another in diuers Churches which they mention Nay if Parsons talked of no other faith or doctrine then that which those holy Fathers speake of and did not hide in this catalogue of good Bishops a multitude of false teachers and Heretikes much vnlike to the former the controuersie betwixt vs wold soone be ended Furthermore where he will not allow them to be the true Church which in all points of faith consent with the Apostles and ancient Fathers and disagrée in nothing but will néeds exact a discent of our faith by a catalogue of Bishops we want not therein an answer sufficient For the Bishops of Britaine and England that haue continued since the first plantation of Religion by Ioseph of Arimathaea and other Apostolike men haue still retained the Apostolike faith and the Sacraments instituted by Christ. True it is they retained them but yet with many corruptions although nothing so many as are now established in the Church of Rome since the wicked conuenticle of Trent Although then the Church of England haue purged away certaine abuses yet the substance of doctrine and Sacraments we haue not changed therein varying in nothing from the Apostles or auncient Bishops of Christs Church for many hundred yeares after Christ. But the Popes of Rome and their adherents within these fiue hundred yeares haue brought in a new Scholasticall Decretaline doctrin especially since the conuenticle of Trent which neither the Apostles nor auncient Bishops euer knew nay which is opposite to their doctrine and faith It appeareth therefore that this argument of succession doth rather make for vs then for our aduersaries Secondly he beareth vs in hand that Luther and Caluin being pressed with this argument of Succession did make the Church inuisible And that Melancthon and the Magdeburgians dissenting from them and ouercome with proofes concerning the visibilitie of the Church did grant it to be visible yet so as it did consist not
doth differ from the Church of Christ from Constantine to Maurice the Emperor and Gregorie the first he alledgeth first that M. Foxe speaketh nothing of these thrée ages nor of the Doctors that then flourished in the East or West Church and in Britaine it selfe or of their doctrine And all this he supposeth to haue bene omitted because it made much against him and nothing for him Otherwise he thinketh he would haue set downe somewhat vndertaking to set foorth at large the whole race course of the Church from Christ to our times Next he saith that the Magdeburgians in their fourth fift and sixt Centuries speaking much of the Doctors of the thrée ages from Constantine downward find nothing for themselues but rather against themselues as for example in the matter of Free-will where they say in the 4. Centur. c. 4. that almost all the Doctors of that age speake confusedly and against the manifest testimonies of Scripture and in the Paragraffe of repentance where they say it is handled by the Doctors of this 4. age thinly and coldly And likewise in the matter of the reall presence where they cite the Fathers abundantly saue in the matter of the sacrifice where they reprehend them and finally in the controuersie of Good-workes satisfaction inuocation of Saints and concerning ceremonies where they reprehend the Fathers But all this brabblement about M. Foxe and the Magdeburgians is to no purpose For first what if either they should haue omitted or spoken any thing which they should not It is a vaine thing to imagine that all this should be imputed to vs. Secondly the reason why M. Foxe speaketh so litle of the 4. 5. and 6. ages and of the Fathers then flourishing was for that we acknowledge that faith which was then professed and adioyne ourselues to that Church What then needed any long discourse to deduce our Church throughout those ages when the same is euery where apparent in the Fathers of that age whose faith if we might haue restored without the leauen of the Church of Rome lately brought in the controuersie betwixt vs and our aduersaries would soone be ended Furthermore it was not his purpose to handle controuersies and therefore no maruell if in euery question he did not set downe y e sentences of the Fathers Thirdly the Magdeburgians do in some points concerning free-wil repentance the sacrifice good-works inuocation of Saints and such like mislike some of the Fathers But he is a very simple ideot that therefore would conclude that they ioyne with the Papists in their moderne heresies Likewise they alledge the Fathers for proofe of a certaine reall presence But it is not that corporall and carnall presence of the body and bloud of Christ of which the Papists dreame Finally albeit in some small things the Magdeburgians taxe some one or two of the Fathers or rather those authors which haue published counterfeit books vnder the name of the Fathers yet in the matters of greatest moment they shew the true Fathers to make for vs. And that shall be made good against Rob. Parsons if leauing his bangling about these small aduantages he list to deale with vs in any substantial point of controuersie In the 4. chapter of his second part and diuers chapters following he handleth the discent of times from Gregorie the first vnto the preaching of Iohn Wicleffe and therein spendeth much vaine talke to small purpose For although in those times the tyranny of the Pope increased and Monkish life began to be in request and the worship of Images and Saints departed together with diuers friuolous ceremonies by litle and litle entred and Priests were separated by the Popes practises from their lawful wiues yet the substance of Christian Religion remained still in the Church of England all this while and the corruptions that then began to enter were nothing in comparison of that which followed afterward nor generally receiued In those times neither was the Pope accounted the head or spouse of the Uniuersall Church nor did he vndertake to depose Kings before Gregorie the 7. or to ouerrule all Churches The Bishops of England tooke not themselues to be subiect vnto the Pope vnder paine of damnation nor did he much encroch vpon them before the times of Henry the second King of England The doctrine of the carnall reall presence of transubstantiation of the sacrifice of Christs bodie and bloud in the Masse of worshipping the Sacrament with Latria and of Images with the same worship that is due to the Original of the seuen Sacraments and of the degrées of merits of workes and workes of supererogation of the force of fréewill in iustification of the Popes two swords and superioritie ouer generall Councels and his power in Purgatory and in granting Indulgences and such like was not then knowne in England but was deuised afterward by schoolemen and Canonists and established by the Popes Decretals and wicked conuenticles assembled by their commandement Nay albeit the Popes by all meanes sought to subdue Christian Kings and to bring all Ecclesiasticall preferments to their owne disposition and 〈…〉 the Priests of their wiues yet could they not do this but in long time and after great contradiction of many Of this discourse then two things may be gathered direct against Rob. Parsons his cause The first is that the Church of England from the time of Gregorie the first to Alexander the thirds time was not subiect to the Pope nor had receiued the wicked and abominable doctrine contained in the Popes late Decretals and deuised in the Conuenticles of Lateran Constance Florence Trent and published in the prophane disputes of schoolemen The second is that the tyrannie of the Pope beginning first in Alexander the thirds time to be felt in England increased by litle and litle vntill King Henry the eight his raigne and that the greatest corruptions of popish doctrine entred into England after his time Of which two points we may conclude that the Church of England from the time of Austin vntill the time of Alexander the third in fundamentall matters of faith did communicate with vs and not with the moderne Papists whose principall corruptions haue entred since In the 9. 10. 11. and 12. Chapters he quarrelleth with Master Foxe for building the Church vpon M. Wicleffe Sir Iohn Old-castle Husse M. Luther M. Caluin Zuinglius and others holding as he saith many dangerous points of doctrine and differing from themselues from vs and many of thē noted of diuers great crimes But while he quarelleth with others he bewrayeth his owne grosse ignorance For it is not Master Foxes meaning to frame a new Church of Christ from Master Wicleffes time downeward or to affirme that there was no Church in the world for certaine ages before Wicleffe but rather to shew that the Church in diuers places and by little and little being corrupted since the time of the Fathers by the pride and false doctrine of the Popes began much to
and not by the Popes Decretals Finally he sheweth pag. 475. out of S. Augustines 48. Epistle ad Vincentium that the Church is sometime shadowed and obscured which plainely ouerthroweth the Popish doctrine concerning the illustrious and perpetuall visibilitie of the Church of Christ. If then any simple Papist heretofore haue bene seduced by this fabulous discourse of Rob. Parsons to beleeue that the inhabitants of this land haue bene thrice conuerted to that faith which now is professed at Rome or to giue credit to the hereticall doctrine of the Romanists let him reforme his opinion and beware how he admit such trifling bookes wherein Scriptures are so wickedly abused and Fathers so corruptly alledged and lyes so commonly interlaced And if he loue Rob. Parsons let him admonish him hereafter to haue more care what he writeth and to desist from wresting and abusing Scriptures from falsisying and corrupting the testimonie of Fathers from Thrasonicall bragging and yet beggarly crauing matters in controuersie from his impious spéeches against God and disloyall termes against his Prince and finally from lying slandering and impertinent babling Otherwise as his faults and errors appeare many and grieuous so it will manifestly appeare that it is Gods iudgement that so wicked a cause should be defended so weakly leudly and wickedly God giue him grace to repent him of his inueterate malice against true Christians and confirme all Christians in the truth that they giue no eare to the fabulous tales and leasings of such leud wicked and malitious companions FINIS The Contents of the Discourse precedent THe Praeface conteineth a briefe examination of Robert Parsons his Epistle Dedicatorie of the addition to it and of his Praeface The 1. Chapter disputeth this question Whether S. Peter the Apostle preached the Gospell in Britaine or no. The 2. Chapter sheweth what we are to thinke of the pretended Conuersion of Lucius King of Britaine and of the Britains to Christian Religion by Eleutherius Bishop of Rome and his Agents The 3. Chapter resolueth vs of Austin the Monkes coming into England and of his preaching and proceeding here In the 4. Chapter is proued that the moderne doctrine of the Church of Rome which the Church of England reiecteth was either oppugned by S. Peter Eleutherius Gregory and Austin or at the least vnknowne vnto them The 5. Chapter conteineth a briefe answer to Parsons his fond and friuolous discourse wherein desperatly he vndertaketh to proue that the faith now professed in Rome is the same and no other then was taught by Eleutherius and Gregory in time past The 6. Chapter discouereth the vanitie and foolerie os Parsons his whole Treatise of three Conuersions of England The 7. Chapter bringeth euident demonstrations that the late Popes of Rome haue deserued nothing of England or the English nation but hatred and detestation The 8. Chapter containeth proofes concluding that the Popes of Rome of this time are not the successors of Peter or Eleutherius but rather of Pope Ioane The 9. Chapter sheweth that the succession of Romish Popes is neither marke of the Church nor meane of triall of the truth The 10. Chapter proueth the Church of England to be the true Church of God and to hold the Apostolike and true Catholike faith The 11. Chapter refuteth Parsons his idle discourse Part. 2. of his Treatise wherein he pretendeth to seeke for the originall and descent of the Church of England from the Apostles times downward The 12. Chapter sheweth that the moderne Church of Papists was not visible in the world for more then a thousand yeares after Christ and neuer was fully setled nor plainely visible in England Chap. 13. therein is declared how litle conscience Parsons maketh to wrest and corrupt holy Scriptures The 14. Chapter containeth a catalogue of diuers falsifications false allegations and corruptions of the Fathers of the Church and other authors committed by Parsons The 15. Chapter exhibiteth certaine examples of Parsons his Thrasonicall bragges and beggarly crauing of matters in question The 16. Chapter alledgeth arguments of Parsons his grosse ignorance and childish fooleries The 17. Chapter containeth a Table of certaine speeches of Parsons in respect of God blasphemous in respect of his duty to his Prince disloyall The 18. Chapter containeth a Table of Parsons his lies calumniations and false allegations The 19. Chapter sheweth how Parsons his texts and allegations for the most part make against himselfe and his cause FINIS a Euseb. de vit Constant. lib. 3. ca. 62. a Euseb. de vit Constant. lib. 3. ca 63. a Part. 1. ca. 1. a Part. 1. ca. 1. pa. 19. a In Eleutherio 1 Part. 1. cap. 4. a Part. 1. p. 80 a Lib. 1. hist. Angl. cap. 26. a Pag. 113. a Pag. 123. a Mallb 20. Marc. 10. Luc. 22. a In Chronico a Part. 1. ca. 1. a Pag. 333. and pages following
THE SVBVERSION OF ROBERT PARSONS His confused and worthlesse worke ENTITVLED A treatise of three Conuersions of England from Paganisme to Christian Religion 1. Tim. 1. Conuersi sunt in vaniloquium They are turned vnto vaine iangling LONDON Printed for IOHN NORTON 1606. TO THE RIGHT HOnorable the Lord Ellesmere Lord Chancellor of England THE shew of antiquity in matters of religion being so plausible to the multitude and so sorcible to perswade the simple I maruell not my good Lord if our aduersaries the Papists who shew themselues also aduerse to truth do both commonly and willingly entitle their erroneous doctrines concerning the worship of Saints and Images the Popes indulgences Purgatory and all their traditions and trash though neuer so new the Old Religion Your Lordship also well knoweth what paines Parsons the Iebusite hath taken in his bookes of Three Conuersions to prooue that the ancient inhabitants of this land were conuerted to that religion which is now professed and taught at Rome not doubting but if he can prooue it so ancient that the same will soone be admitted as true as being deriued from the Apostles and most ancient and sincere Bishops of Rome Hauing therefore commiseration of the ignorance of seduced Papists and willing to consirme good Christians in the truth and to arme the weake against the assaults of such seducers I haue vndertaken to examine his whole discourse concerning the three supposed conuersions of England wherein Parsons indeuoureth to prooue the antiquitie of Popish religioÌ„ within this Iland seeking from the true religion professed here to bring vs back to the haeresies and captiuitie of Rome more odious farre then that of Babylon And this I vndertake not because he deserueth to receiue any long or curious answer but rather to shew his consorts that he bringeth nothing which cannot easily be answered Some do esteeme the booke very much in regard of the strangenesse and noueltie promising not only a narration of the planting of religion in England by Austin the Monke but also a confirmation of the history of King Lucius and Eleutherius Bishop of Rome and new tidings of a new conuersion of Brittaine wrought by S. Peter himselfe matters of which many will be glad to heare But he that diligently peruseth what he hath written shall soone lose all his longing For whether we consider the subiect of this discourse or the manner of handling the same there is nothing that can any way satisfie the reader The proofes stand vpoÌ„ coniectures The authors stile is harsh and vneuen His rehearsals thick and tedious His purpose fond foolish Three things he striueth to prooue First that this land was thrise conuerted to religion by preachers sent froÌ„ Rome viz. by S. Peter Eleutherius and Austin Secondly that the same was conuerted to no other religion then that which is now preached and mainteined at Rome And thirdly that therefore we are now to learne religion and to receiue direction and gouernment from thence But the first is very euill performed For of the first conuersion by S. Peter he is scarce able to bring any coniecture The second seemeth fabulous The third concerneth not the whole land but only a few Saxons In the second he hath altogether failed not being able to prooue either his Tridentine or Decretaline doctrine concerning the Pope the Masse the seauen Sacraments the worship of saints and idols and such like matters in question out of the histories of those tiâ—â—s In the third point he trauaileth in vaine For why should England be more subiect to Rome for receiuing the Christian faith from thence then Rome to Hierusalem from whence the sound of the Gospell went into all lands In the second part of his three Conuersions he seemeth to make great inquirie for our Church and religion in former times But when he cannot deny but we hold all the Christian faith either taught expressely by the Apostles and holy Fathers of the Church or explaned in the sixe generall Councels and do only condemne the corruptions of later time brought in by the Decretals and Schoolemens frapling disputes he sheweth himselfe a blinde searcher that can neither see nor sinde our faith and Church before these late dayes Physitions say that melancholike men are much subiect to dreames Melancholici saith one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth therefore that Parsons writing this booke of three Conuersions wherin so many dreames and fancies are conteined did ouerflow with melancholy But writing the second part of his treatise it seemeth that he was in a dead sleepe and had his senses so bound that he could neither feele nor see any thing In time past they say he was able to write well but now his bookes are like the coynes of which one in Plautus talketh The last are the worst And this I doubt not to make to appeare in this my answere the which I make bold to present to your Lordship as a testimoniall of my thankefulnesse and a pledge of my affection loue And the rather for that as your Lordship hath bene a principall helper to free me of my troubles so you may first taste of the fruite of my trauailes It is more then a yeare since I first framed this treatise but could not publish it by reason of my other occasions and disturbances But now that your bountifull fauours haue giuen me some time of breathing I thought I could not better employ my life and breath then in the common defence of the truth Vouchsafe therefore my good Lord to accept of this small present and to take both the gift and giuer into your protection And so I shall be more free to do God seruice and more willing to employ my selfe for his Church and alwayes rest Your Lordships most readie to be commanded Matthew Sutcliffe The Praeface to the Christian Reader IT is an old trick of heretikes Christian Reader to grace their leud opinions with faire titles Sub falso praetextu specie pietatis saith Constantine speaking to heretikes semper delinquentes omnia contagione vestra contaminatis So Parsons albeit he talketh of popish religion which is nothing else but a mixture of Iudaisme Paganisme and Heresie yet doth he giue out that he contendeth for Christian religion Againe albeit the Masse wherein the whole seruice of God according to the opinion of Papists consisteth be but a late patchery and their popish opinions meere nouelties and strange fancies yet would he make men beleeue that the Masse was instituted by Christ and that these new doctrines were taught by Peter and the rest of the Apostles of our Lord and Sauiour Christ Iesus In his Epistle Dedicatory he calleth the English Papists the off-spring and children of the first professors of Christianitie in this Iland And yet no children could further degenerate from their ancestors then the moderne Papists from the ancient Christians as by many particulars may be demonstrated Their faith concerning the foundations of Christian religion
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
meanes yet most of them were conuerted by others Laurentius baptized the sonne of Ethelbert that was a pagan The king of Northumbers marying Edelburg the daughter of Ethelbert by her perswasion was christened by Paulinus Erpwald the king of the Castangles receiued the faith by the perswasion of king Edwine Osric and Eanfrid kings of the Deirans and Bernicians were baptized in Scotland Many Northerne Saxons were also conuerted to religion by the meanes of king Oswald and Finan a Scot. Birinus ordained by Asterius bishop of Genua conuerted the West-Saxons Sigbert was baptized in France and raigning in Essex caused many to embrace Christian religion Peda king of Middleangles was baptized also by Finan a Scot. Vlfride consecrated bishop by Ailbert bishop of Paris conuerted to Christ the Southsaxons And all this is testified by Henry of Huntington With him also agrée for the most part Beda William of Malmesburie and diuers other Chroniclers It is therefore euident that Austin performed either litle or nothing those conuersions of Saxon nations being wrought by others after his death Fourthly it is most apparent that neither the French nor Britains of which the inhabitants of this land consist as much as of Saxons were conuerted by Austin Not the French for that Austin was not sent vnto them and for that they had receiued Christianitie long before Not the Britains for that Austin was sent to Saxons and not to Britains Secondly the Britains were Christians long before Austins coming into England neither did Christianitie after their first conuersion euer faile amongst them as is euident by the testimonie of Bede Capgraue and others Not long before the arriuall of Augustine many Britains about the time of Caster being newly baptized went out with the rest vnder the conduct of Germanus to fight against the Picts and Saxons and obtained a great victorie as we may reade in Bede lib. 1. hist. Angl. cap 20. Likewise in the Councell assembled by Austin and mentioned by Beda lib. 2. hist. Angl. cap. 2. there appeared diuers Bishops of the British nation Thirdly the Britains as Beda writeth refused to subiect themselues to Austins iurisdiction and to accept his orders Finally it appeareth that Austin did rather worke the subuersion then the conuersion of the Britains animating the Saxons to destroy them Fiftly Austin shewed extreame cowardire in coming towards England and hardly was perswaded to set forward as we may reade in Bede lib. 1. hist. Angl. cap. 23. Coming also into Kent he was not able to speake one word of English nor to preach vnlesse it were by his interpreter Lastly he was ordained Archbishop of England by Eltherius bishop of Arles at the commandement of Gregorie But first such feare or cowardice beséemeth no Apostolike man Secondly faith cometh by hearing and vnderstanding and not by commission or outward signes It séemeth therefore that Austins Interpreters did rather conuert the Saxons then Austin himselfe Finally what power had either the bishop of Arles or Gregorie to appoint Archbishops in England And how cometh it to passe that now more Archbishops are here then one if his order had any force That these exceptions are true Beda will witnesse Percussi timore inerti saith he lib. 1. hist. Angl. cap. 23. redire domum potiùs quà m barbaram feram incredulamque gentem cuius ne linguam quidem nossent adire cogitabant Et hoc esse tutius communi consilio decernebant And againe cap. 26. Acceperunt praecipiente Papa Gregorio de Francorum gente interpretes And afterward cap. 28. Augustinus venit Arelas ab Archiepiscopo eiusdem ciuitatis iuxta quod iussa sancti Patris Gregorij acceperant Archiepiscopus genti Anglorum ordinatus est Whatsoeuer then was done by Austin the same concerned none but a few Saxons of Kent and such as were baptized by him Neither did he deserue more then is due to euery minister of Gods word and Sacraments that by preaching and baptizing gaineth soules vnto Christ Iesus The Normans and Northern and West Saxons are nothing beholding to him The Britains haue cause to detest his memorie and to thinke hardly of him for his pride and barbarous crueltie If therefore Rob. Parsons meane to gaine any thing by the labours of Gregorie or Austin he must proue first that these two did preach to the auncient Saxons Britains French and other inhabitants of England Next that the present Pope is like vnto Gregorie the malignant race of Masse-priests and Iebusites to Austin Thirdly that all Churches erected by Preachers sent from other nations are to subiect themselues to the Churches and Bishops that sent them And finally if he will haue vs to kéepe vnitie with the moderne Church of Rome he must proue that the same is neither departed from Christ nor from the doctrine of Austin and Gregorie If not he doth but cast feathers against the wind and both tire himselfe with writing and vexe his reader with examining his fooleries and idle imaginations CHAP. IIII. That the moderne doctrine of the Church of Rome which the Church of England reiecteth was either oppugned by Peter Eleutherius Gregorie and Austin or at the least vnknowne vnto them BUt what would it aduantage Rob. Parsons if he could proue that either the auncient Britains were conuerted to the faith by S. Peter and Eleutherius or the ancient Saxons by Gregorie and Austin séeing the moderne doctrine of the Church of Rome which is now reiected was either oppugned by them or at the least neuer knowne vnto them Now the Romanists prohibite holy Scriptures to be read publikely in vulgar tongues as dark and vnprofitable and condemne those that reade them translated into vulgar tongues without licence But the Apostle S. Peter 1. Epist. 2. exhorteth all Christians though newly regenerate to desire the sincere milke of the word And 2. Epist. 1. sheweth That they do well that take heede to the words of the Prophets as to a light shining in a darke place Neither néed we doubt but that all Peters true successors maintaine the same doctrine Gregorie in Ezechiel homil 10. doth commend Scriptures as meate and drinke and lib. 2. Moral as a glasse It is not likely therefore that he would prohibite Christians to eate and drinke and to behold themselues in a glasse that thereby they may learne to informe themselues in matters of faith and to reforme their manners 2. Now they teach that the holy Scriptures to vs are not authenticall nor canonicall vnlesse the Pope deliuer them and consigne them And this is the meaning of Bellarmine li. de notis Eccles. cap. 2. where he saith that the Scriptures do depend vpon the Church and of Stapleton in his booke written in defence of the authoritie of the Church But S. Peter 2. Epist. 1. saith that the word of the Prophets is most sure vnto vs. We haue saith he a most sure word of the Prophets And Gregorie in his preface vnto his Commentaries vpon Iob saith that in vaine we search
for the writers of Scriptures when we faithfully beleeue that the holy Ghost was the author of the booke Quis haec scripserit saith he valdè superuacuè quaeritur cùm tamen author libri Spiritus Sanctus fideliter credatur Which is as much as if he should say that the authoritie of Scriptures in regard of vs proceedeth not from the writer much lesse from the teacher or propounder but from the holy Ghost 3. Now the Romanists teach that the books of the Machabees and such like are canonicall Scriptures and equall to other books of the old Testament But S. Peter 2. Ep. 1. where by the word of y e Prophets he vnderstandeth y e Scriptures excludeth from the ranke of Scriptures of y e old Testament al books not written by Prophets of which sort are the books of the Machabees being written long after the times of Malachy the last of the Prophets Gregor lib. 19. moral c. 17. doth say plainly that y e books of the Machabees are not canonical 4. Now they affirme that the Pope is the foundation head of the Church But the Apostle Paul sheweth vs that Christ is the head of the Church and that the same is built vpon the Apostles and Prophets Christ being the chiete corner stone and we may not thinke that the Apostle Peter taught any other doctrine Greg. lib. 4. Epist. 82. naming Peter and other Apostles saith they were not heads but members of the Church Sub vno capite saith he omnes membra sunt Ecclesiae Neither is it credible that Eleutherius or Austin taught any other doctrine 5. When Cornelius as we reade Act. 10. did fall at Peters feet and adored him Peter would not suffer it And Gregory and Eleutherius were far from admitting men to kisse their slippers But now the Romanists giue the bastonata to those that wil not worship the Pope and ordinarily the Pope requireth adoration and suffereth great Princes to kisse his feete Of late some are said to haue disputed that Latria is due to the Pope 6. Now also the bishops of Rome haue giuen ouer preaching and feeding the flocke But the Apostle Peter exhorteth all Bishops and Elders to feed the flocke that dependeth on them And Greg. in pastor p. 2. saith That all bishops take on them the office of a Preacher or Cryer Praeconis officium suscipit saith he quisquis ad sacerdotium accedit 7. Now the Popes carry themselues as Lords ouer their flocke and entitle themselues Oecumenicall or Vniuersall bishops But Peter 1. Epi. 5. forbiddeth Elders to beare themselues as Lords ouer Gods heritage And Greg. lib. 4. Epist. 78. 80. condemneth this title of Uniuersall and Oecumenicall bishop as proud and Antichristian 8. Now they that take vpon them to curse kings and to raise rebellion against them and to thrust them out of their royall seates as appeareth by the wicked Buls of Paule the 3. against Henry the 8. of England of Pius the 5. Sixtus the 5. against Q Elizabeth and the wicked Decretais of Greg. the 7. against Henry the 4. and of Gregorie the 9. and Innocent the 4. against Friderick the 2. But the Apostle Peter neuer cursed Nero albeit he was a most cursed fellow nor went about to depose him Nay contrariwise he exhorteth all Christians to submit themselues to kings and gouernors Likewise Eleutherius Gregorie were obedient to temporall Princes Greg. li. 4. ep 78. calleth the Emperor his most pious Lord and submitteth himself euen in an Ecclesiastical cause to his order Pijssimi Domini scripta suscepi saith he vt cum fratre consacerdote meo debeam esse pacificus 9. Now they teach that the reprobate wicked men professing the Romish faith are true members of the Catholike Church as appeareth by Bellarmines discourse de Ecclesia militante They include the same also within the precincts of the Romish Church But S. Peter 1. Epist. 1. sheweth that it consisteth of the elect according to Gods foreknowledge dispersed in Pontus Galatia and other countries Gregorie in Cantic 4. saith that the holy Church is called hortus conclusus that is a garden walled round about because it is of euery side so enuironed with a wall of charitie that no reprobate person may come within the number of the elect Likewise in the 28. book of his Morals he concludeth all the elect within the measure of the Church Neither doth it appeare that either Eleutherius or Austin did teach otherwise 10. They now teach vs to doubt of our election and saluation But S. Peter exhorteth vs 2. Epist. 1. to make our calling and election sure Which were a most vaine exhortation and request if no man could assure himself of his saluation Neither did Eleutherius or Gregory or Austin in this dissent from him 11. They now teach priests to offer for quicke and dead and Christians to receiue the Sacrament vnder one kind But Peter kept Christs institution inuiolably which sheweth that the Sacrament is to be receiued vnder both the kinds of bread and wine and not to be offered for quick and dead Gregory also homil 22. in Euang. sheweth that the people receiued both kinds Quid sit sanguis Agni saith he speaking to the people iam non audiendo sed bibendo didicistis 12. They make their followers beleeue that Christs naturall bodie is really vnder the formes of bread and wine although it cannot be felt nor séene there But Peter knew that Christ had no other body but such a one as might be felt and séene And Gregorie lib. 14. moral c. 31. 32. imputeth this as an heresie to Eutychius that mens bodies after the resurrection should be impalpable and inuisible 13. They giue out that we may redéeme our sins with siluer and gold buying and procuring Indulgences and with our owne satisfactions both in this life and in Purgatorie But S. Peter 1. Epist. 1. saith expresly We are not redeemed with siluer and gold but by the precious bloud of Christ. Gregorie likewise in Psal. 5. Peenit saith that our Redeemer is called excelsus or high because none beside God could redéeme vs out of the hands of our enemies And lib. Moral 9-cap 30. Non valent virtute propria saith he ab humano genere supplicia sequuturae mortis expleri that is No man by his owne power can satisfie for the paines in the world to come 14. Now in celebration of the holy Eucharist they haue added a number of prayers for quicke and dead and prayers and confessions to Saints Angels But the Apostles as Gregorie testifieth lib. 7. Epist. 63. did consecrate saying onely the Lords prayer And in his time and long after the formes now vsed were not receiued 15. Neither Saint Peter nor Eleutherius nor Gregorie nor Austin did make the traditions of the Church equall to the word of God written Nay Gregorie vpon the Canticles cap. 2. saith that in Christ alone we find wholesome meate But if in Christ
as appeareth by the discourse written of his life first stirred vp her subiects and when that serued not he animated both Spaniard and French against her and her people Gregorie the 13. by his Legate Sanders stirred the Irish to take armes against our nation The same man when force serued not animated the assassinor and murtherer Parry to lay violent hands vpon her person not omitting withal any course to hurt or trouble her subiects In the end by the procurement of Sixtus quintus the Spanish Armada supposed and ridiculously called inuincible came vpon vs with a full intention to depose the Quéene to destroy her true subiects and to marke the rest for slaues And can any man thinke well of the Pope so long as any memorie of this action remaineth It is no maruell then if the Pope set on that traiterous companion Allane to speake all the dishonor he could both against the Prince and her nation seeing he intended the totall destruction of the kingdome and her subiects But if we search all histories we shal neuer find a more bloudie and sauage enterprise then that which the Papists of late attempted resoluing to extinguish the Kings line to destroy the King his Nobles and the commons in Parliament assembled and vtterly to subuert the state Our nation then hath great obligation to the Popes of Rome and their adherents but it is to hate them and detest them and resist them as most bloudie and malitious enemies of our nation for many yeares But saith Parsons in his Ward-word Our nation hath bene twise conuerted by the labour and industrie of that sea And since he saith The same hath bene thrise conuerted from Paganisme to Christian Religion So absurdly doth he confound himselfe in his owne deuise But neither can he proue his Conuersions nor should we grant them could he win any thing at our hands but hatred and indignation against the late Popes of Rome which are so degenerated that they seeke to destroy both the bodies and soules of those whose auncestors auncient Bishops of Rome are said to haue gained to Christ. And this may serue to answer Parsons his patcherie talking of the obligation which England and English men owe to Rome Now because the same man euery where telleth vs of the succession of Romish Bishops and gladly would smoother the fame of Pope Ioane albeit the same be somewhat impertinent to the matter of Three Conuersions yet shall we examine the title of the Popes succession turning a litle out of the way to obserue our aduersaries exorbitant procéeding CHAP. VIII That the Popes of Rome of this time are not the successors of Peter or Eleutherius but rather of Pope Ioane MUch doth Robert Parsons boast of the succession of Popes especially Part. 2. cap. 1. and giueth out that it is of great importance for triall of true Religion Bellarmine De not is Eccles. and diuers others his consorts estéeme it a principall marke of the Church But when the matter shall be throughly discussed he shall well perceiue that he hath no cause so much to boast of these conceits séeing neither the Popes are successors to Peter or the auncient Bishops of Rome nor the succession of Popes is any marke of the Church or proper triall of true religion The first is proued by these arguments First no man can claime right of succession but either by right of testament or proximitie of bloud or some law or laudable custome For that is the opinion of all Lawyers where they talke of successions But Clement the 8. and his predecessors for diuers ages can neither produce any Will made by S. Peter declaring the moderne Popes to be his successors nor any law or custome grounded on the old or new testament Neither can they shew that they are of his kindred or affinitie whereby they may seeme to haue right of succession The like also we may say of Eleutherius Secondly all successors either do succéed as heires in the whole right or as Legataries in some special bequest of land goods or right or else as executers of any office or charge But if Clement the 8. should claime to be Saint Peters heire or a Legatarie then must he shew some testament or will or lawe made in his fauour If he claime to succéed him in office then must he shew both records how he holdeth his office and also acts which may declare him to haue truly executed Saint Peters office Likewise if he claime to be Eleutherius his successor he must both shew a lawfull title and declare that he hath executed Eleutherius his function But neither can he exhibite any proofe for hïs title of Apostolicall or Episcopall function neither doth it appeare either that he worketh miracles or teacheth all nations as did Saint Peter or that he preacheth or baptizeth as did Eleutherius Wherein then haue Clement and his predecessors employed themselues Forsooth in stopping the preaching and procéeding of the Gospell and in murthering the Saints of God and maintaining the kingdome of Antichrist None of them certes can shew any title either from Peter or Eleutherius or other godly Bishop Thirdly the Popes claime to be Vniuersall Bishops and heads and spouses of the Vniuersall Church But that neuer came into the head of Peter or Eleutherius Nay Gregory lib. 4. epist. 82. speaking of Peter and other Apostles saith they are not heads but members of the Church vnder one head Sub vno capite sayth he omnes membra sunt Ecclesiae Likewise in the title of Decumenicall or Vniuersall Bishop he sheweth that the Pope doth rather follōw Lucifer then Peter or any godly Bishop Quis sayth he speaking of the title of vniuersall Bishop in hoc tam peruerso vocabulo nisi ille ad imitandum proponitur qui despectis Angelorum legionibus secum socialiter constitutis ad culmen conatus est singularitatis erumpere He sayth also that none of the Prelates of that sea would euer be called by so prophane a title The Apostle Paule sheweth that there is but one head and spouse of the Uniuersall Church that is Christ Iesus Fourthly our Sauiour Christ forbad S. Peter and his Apostles so to beare rule ouer Christians as temporall Kings did ouer nations Neither do we find that S. Peter or Eleutherius did transgresse Christes commandement If then the Pope doth rule not as Princes ouer nations but as King of Kings challengeth power to depose Kings then is he not S. Peters or Eleutherius his successor S. Bernard sayth the Pope cannot both beare this rule and succeed Peter in his Apostleship Plane ab alterutro prohiberis si vtrumque similiter habere voles perdes vtrumque And againe forma Apostolica haec est dominatio interdicitur indicitur ministratio Fiftly Peter exhorted Christians 1. epist. 2. to obedience to Kings and gouernours and Eleutherius no question did follow his exhortation Where either of these perswaded Christians to take armes against their superiors
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
that they either held that religiō which Eleutherius taught or taught that Romish religion which Parsons now professeth Finally he affirmeth that the religion taught by Austin was catholike and confirmed by miracles and sheweth how it was planted and continued without interruption to these times But that which is the point in controuersie viz. that the religion established by the conuenticles of Lateran Constance Florence Trent and by the Popes Decretals since Innocent the thirds time is the same that was preached by Austin the Monke the wise disputer doth scarce mention and no way proueth Of this his loose dispute then I inferre first that seeing he would haue vs to embrace the religion preached in England by Eleutherius his agents and by Austin we are to renounce all those heresies false doctrines and abuses which since the time of Austin haue bene brought into the Church Secondly that Robert Parsons is not able to proue the carnall reall presence nor transubstantiation nor the sacrifice of Christs bodie and bloud offered really in the Masse for quicke and dead nor halfe Communions nor the Popes tyrannical supremacie nor his Indulgences nor the worship of Images nor Purgatorie for satisfaction for the temporall paines of mortall sinnes nor the rest of the Romish doctrine by vs refused to haue bene preached by those that first planted Christian religion in this countrie CHAP. VI. Of the vanitie and foolerie of Parsons his whole Treatise of three Conuersions of England HItherto we haue discoursed of Parsons his falshood who will needes beare the Reader in hand that this land hath not onely bene thrice conuerted to the faith by Preachers that came from Rome but also to that faith which now the Pope and his adherents do professe Now therfore it resteth that we speake somewhat of the vanitie and foolerie of his whole purpose that by this discourse hopeth to reclaime vs backe to the subiection of the Pope Two things it séemeth he aymeth at in this worke The first is to bring the King the Cleargie the Nobles and people of England vnder the Popes obedience and into the captiuitie of Babylon The second is to perswade vs to like of the Romish Religion and all the abhominations of Antichrist figured in the whore of Babylon But to effect this purpose this labour is wholy vnsufficient For first no Bishop or teacher ought to desire any such dominion or rule ouer Gods people as the Pope pretendeth to be due vnto him Our Sauiour Christ expresly forbiddeth such rule vnto his Disciples The Princes of nations saith he beare rule ouer them and afterward but it shall not be so with you Likewise Saint Peter dehorteth the Elders of the Church to affect domination or popish tyrannie ouer the Lords heritage Neque dominantes in Cleris saith he Hereupon Bernard writing to Eugenius applieth this to him and sheweth that the Apostles were forbidden to affect this domination and Lordlinesse Planum est saith he lib. 2. de Consid. ad Eugen. Apostolis interdicitur dominatus I ergo tu tibi vsurpare aude aut dominans Apostolatum aut Apostolicus dominatum The Apostle Paule also 2. Cor. 1. sheweth that the Apostles themselues had no dominion ouer Christian mens faith so that he might impose yokes vpon their consciences Not saith he that we haue dominion ouer your faith but we are helpers of your ioy Finally our Sauiour Christ forbiddeth his disciples to affect to be called Rabbi or Maister and sheweth that this is Pharisaicall Gregorie also disliketh the title of Vniuersall Bishop and reason sheweth that it is a note of great pride to desire to be called the generall Master or teacher of the whole Church Secondly the people of God may not subiect themselues to any such tyrannie Stand fast saith the Apostle Gal. 5. in the libertie wherewith Christ hath made vs free and be not entangled againe with the yoke of bondage And againe Col. 2. Let no man at his pleasure beare rule ouer you by humblenesse of mind and worshipping of Angels aduancing himselfe in those things which he neuer saw rashly puft vp with his fleshly mind Which words do directly belong to the Pope who pretending humilitie and calling himselfe Seruant of seruants yet teaching worship of Saints and Angels and telling newes out of Purgatorie and strange things which he neuer saw affecteth Lordship and rule ouer the Church of God There cannot be assigned a more proper marke to know the adherents of Antichrist then the slauish bondage and subiection of the papists to the Pope who ruleth in their consciences and marketh them for his slaues as we reade Apocalyps 13. with the brand of Antichristianitie He made all both small and great saith Iohn rich and poore free and bond to receiue a marke in their right hand and in their foreheads But let such beware how they continue in this bondage and let others that are frée take héede how they suffer themselues to be entangled with the yoke of Antichristian tyrannie For as we reade Apocal. 14. Such as worship the beast and his image and receiue Antichrists marke in their foreheads or in their hands shall drinke of the wine of the wrath of God Thirdly experience teacheth vs that the Gospell began to be preached first at Hierusalem and from thence went foorth into all lands And our Sauiour Christ speaking to his Apostles Act. 1. saith They shall be witnesses to him both in Hierusalem and in all Iudaea and to the vttermost part of the earth Yet neuer did either the Bishops or Church of Hierusalem claime dominion or superioritie ouer the whole Christian Church for that cause Why should then the Church of Rome pretend a greater priuiledge where they say Peter preached and sent out teachers to conuert diuers cities and nations then the Church of Hierusalem where our Sauiour Christ himselfe preached and from whence as we reade Mat. 28. and Act. 1. he sent his Disciples to preach in all the world and to teach all nations Fourthly we reade in histories that the Churches of India were planted by preachers sent from Alexandria and that Philip out of France or Gallia sent preachers into Britaine For so Capgraue writeth citing Freculphus for his author It is said also that Dionysius coming from Athens preached the Gospell in France and that Iames coming from Ierusalem preached first in Spaine S. Augustine Epist. 162. and 170. testifieth that the Gospell came into Afrike by the meanes of preachers that came out of the East country Finally our histories do teach vs that the Northerne Saxons were conuerted by Finan a Scot and that the Irish were conuerted to the faith by Patricke a Britaine and that the Frizelanders and diuers Germaine nations were taught religion by preachers out of England Yet neither are the Indian Churches subiect to the Bishops of Alexandria nor the English to the French or the French to the bishops of Athens or the Spaniards to the Bishop of Hierusalem or the
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