degenerate in the adherents of the Church of Rome Which Wicleffe and his followers in England and the Valdenses and Albigenses in France and some in Germanie beganne at length to discouer But in our times the same by Luther Caluin Zuinglius and other godly men was both more openly discouered and Christianly reformed Secondly it is no maruell if Wicleffe and Husse and others that first beganne to discouer the abuses of Poperie did not see all For God had appointed a certaine time when the man of sinne should be reuealed and no man is so cleare sighted that he can see into all the abuses of Heretikes without helpe and direction of many Neither is this to be ascribed more vnto Wicleffe and such as haue laboured in the reformation of the Church then to others which haue their singular opinions and by their errors declare themselues to be men Furthermore by this we collect that we are to build our faith vpon none but the Apostles and Prophets which by speciall direction of the holy Ghost haue declared vnto vs the will of God Thirdly many heresies are falsly imputed both vnto Wicleffe and vnto Iohn Husse and vnto euery one that hath opposed himselfe against the Romish faction As for example they say that Wicleffe taught That God must obey the Diuell and that Iohn Husse added a fourth Person to the Trinitie matters contrarie to the whole forme of their doctrine Diuers errors also they haue ascribed to the Valdenses Albigenses and Bohemians Neither may we maruell if they haue slandered the dead seeing they spare not the liuing making their credulous followers beleeue That we make God the author of sinne and speake vnreuerently of Christ. They haue also laid most false imputations vpon Luther Caluin Zuinglius and other our teachers Further we are not to maruell if they haue charged Sir Iohn Oldcastle and diuers others the followers of Wicleffes doctrine with treasons and rebellions and other enormous crimes For so did the heathen deale with the first Christians as appeareth by the Apologies of Tertullian Arnobius and others And now they cease not to exclaime against our doctrine as if the same were enemie to the Magistrates authoritie the which is not more troden vnder foot by any then by the Popes of Rome and their agents Fourthly the Papists themselues haue many singular opinions in diuers points of doctrine Why then should they impute vnto vs the dissentions of priuate men And why may not all be good Christians holding the substantial points of Christian faith and varying in nothing from the grounds of true doctrine concerning the holy Trinitie Christs incarnation the Sacraments Gods worship and manners Finally as errors did not altogether enter into the Church so neither can they be all at one time and by one man or one age reformed In all the principall points concerning the abuses of Poperie both the Churches of England Scotland France Germany and other nations not subiect to the yoke of Antichrist do very well agree And we doubt not by the grace of God to sée Antichrist confounded with the spirit of Gods mouth shortly by a generall vnion in the rest Finally in his last chapter he compareth M. Foxe to a craftie Broker that vseth fraud in selling of his wares whereas the Romanists sell like royall Merchants He deliuereth also to his reader three differences betwixt the Papists vs saying first That we contemne the Church next y t we define it falsly thirdly y t we assigne common obscure markes thereof whereas the Papistes do all contrarie But of this comparison because it is his owne he may boldly take both parts to himselfe and not without iust cause For as the Pope selleth Religion and all diuine matters in grosse and like a royall Merchant so Parsons and such like pedlars and palterers fell as they may by retayle now bargaining for one part of the Church then for another now selling one sinne and then another In assigning his differences he differeth not from himselfe but as alwayes so now also he belyeth his aduersaries For neither do we make so litle estimation of the Church as he reporteth nor do we giue such a definition of the Church as he imagineth nor are our markes giuen out of the Church either common or improper On the other side they value not the Church one rush making the same a slaue to Antichrist nor do they define the Church aright not touching the life and soule of it but onely certaine outward qualities nor do they bring other markes then those that may fit the Pagans and Turks better then the Papists as the name Catholike vniuersality continuance succession vnitie prosperitie and such like do shew If Parsons will maintaine the contrarie let him answer a booke of mine De Ecclesia written against Bellarmine wherein this is declared at large If not that yet let him leaue his idle wandring discourse and come to a point and then we doubt not but to make his pedlarie ware knowne And thus an end of this woodden constables search Of which we may conclude that it will be a hard matter to find out a more idle searcher or foolish search CHAP. XII That the Church of moderne Papists was not visible in the world for more then a thousand yeares after Christ and neuer was fully setled nor plainely visible in England THe Church of Christ saith Hierome in Psalm 133. consisteth not in walles but in the truth of doctrine There is the Church where is true faith So likewise euery Church is to be estéemed according to the doctrine which it teacheth and of the Church of Rome we are to make accompt not according to the walles of the Churches there but according to the doctrine which now that Church professeth If then there cannot be shewed a Church in the world for a thousand yeares professing that faith and doctrine which now the Church of Rome holdeth and professeth we may boldly say that the Church of Papists as now it standeth was not visible for a thousand yeares after Christ. Nay it is plaine that such a Church as the Papists now haue was neuer yet planted in England So farre is Parsons from his accompt when he supposeth that the faith and Church of Rome that now is hath alwaies continued since the first preaching of the Gospell and bene visible in England That we say true it appeareth first for that no Church did euer esteeme traditions and holy Scriptures with like affection before the decree of the conuenticle of Trent ratified by Pius the fourth Anno Domini 1564. The Church of England before that time neuer had any such conceit of traditions as to beleeue them to be the word of God and equall to Scriptures Secondly no Church in the world did make the old Latine vulgar translation of the Bible authenticall before y t time Thirdly the moderne Papists forbid men to reade the Scriptures translated into vulgar tongues without licence and
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
THE SVBVERSION OF ROBERT PARSONS His confused and worthlesse worke ENTITVLED A treatise of three Conuersions of England from Paganisme to Christian Religion 1. Tim. 1. Conuersi sunt in vaniloquium They are turned vnto vaine iangling LONDON Printed for IOHN NORTON 1606. TO THE RIGHT HOnorable the Lord Ellesmere Lord Chancellor of England THE shew of antiquity in matters of religion being so plausible to the multitude and so sorcible to perswade the simple I maruell not my good Lord if our aduersaries the Papists who shew themselues also aduerse to truth do both commonly and willingly entitle their erroneous doctrines concerning the worship of Saints and Images the Popes indulgences Purgatory and all their traditions and trash though neuer so new the Old Religion Your Lordship also well knoweth what paines Parsons the Iebusite hath taken in his bookes of Three Conuersions to prooue that the ancient inhabitants of this land were conuerted to that religion which is now professed and taught at Rome not doubting but if he can prooue it so ancient that the same will soone be admitted as true as being deriued from the Apostles and most ancient and sincere Bishops of Rome Hauing therefore commiseration of the ignorance of seduced Papists and willing to consirme good Christians in the truth and to arme the weake against the assaults of such seducers I haue vndertaken to examine his whole discourse concerning the three supposed conuersions of England wherein Parsons indeuoureth to prooue the antiquitie of Popish religioÌ„ within this Iland seeking from the true religion professed here to bring vs back to the haeresies and captiuitie of Rome more odious farre then that of Babylon And this I vndertake not because he deserueth to receiue any long or curious answer but rather to shew his consorts that he bringeth nothing which cannot easily be answered Some do esteeme the booke very much in regard of the strangenesse and noueltie promising not only a narration of the planting of religion in England by Austin the Monke but also a confirmation of the history of King Lucius and Eleutherius Bishop of Rome and new tidings of a new conuersion of Brittaine wrought by S. Peter himselfe matters of which many will be glad to heare But he that diligently peruseth what he hath written shall soone lose all his longing For whether we consider the subiect of this discourse or the manner of handling the same there is nothing that can any way satisfie the reader The proofes stand vpoÌ„ coniectures The authors stile is harsh and vneuen His rehearsals thick and tedious His purpose fond foolish Three things he striueth to prooue First that this land was thrise conuerted to religion by preachers sent froÌ„ Rome viz. by S. Peter Eleutherius and Austin Secondly that the same was conuerted to no other religion then that which is now preached and mainteined at Rome And thirdly that therefore we are now to learne religion and to receiue direction and gouernment from thence But the first is very euill performed For of the first conuersion by S. Peter he is scarce able to bring any coniecture The second seemeth fabulous The third concerneth not the whole land but only a few Saxons In the second he hath altogether failed not being able to prooue either his Tridentine or Decretaline doctrine concerning the Pope the Masse the seauen Sacraments the worship of saints and idols and such like matters in question out of the histories of those tiâ—â—s In the third point he trauaileth in vaine For why should England be more subiect to Rome for receiuing the Christian faith from thence then Rome to Hierusalem from whence the sound of the Gospell went into all lands In the second part of his three Conuersions he seemeth to make great inquirie for our Church and religion in former times But when he cannot deny but we hold all the Christian faith either taught expressely by the Apostles and holy Fathers of the Church or explaned in the sixe generall Councels and do only condemne the corruptions of later time brought in by the Decretals and Schoolemens frapling disputes he sheweth himselfe a blinde searcher that can neither see nor sinde our faith and Church before these late dayes Physitions say that melancholike men are much subiect to dreames Melancholici saith one of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It seemeth therefore that Parsons writing this booke of three Conuersions wherin so many dreames and fancies are conteined did ouerflow with melancholy But writing the second part of his treatise it seemeth that he was in a dead sleepe and had his senses so bound that he could neither feele nor see any thing In time past they say he was able to write well but now his bookes are like the coynes of which one in Plautus talketh The last are the worst And this I doubt not to make to appeare in this my answere the which I make bold to present to your Lordship as a testimoniall of my thankefulnesse and a pledge of my affection loue And the rather for that as your Lordship hath bene a principall helper to free me of my troubles so you may first taste of the fruite of my trauailes It is more then a yeare since I first framed this treatise but could not publish it by reason of my other occasions and disturbances But now that your bountifull fauours haue giuen me some time of breathing I thought I could not better employ my life and breath then in the common defence of the truth Vouchsafe therefore my good Lord to accept of this small present and to take both the gift and giuer into your protection And so I shall be more free to do God seruice and more willing to employ my selfe for his Church and alwayes rest Your Lordships most readie to be commanded Matthew Sutcliffe The Praeface to the Christian Reader IT is an old trick of heretikes Christian Reader to grace their leud opinions with faire titles Sub falso praetextu specie pietatis saith Constantine speaking to heretikes semper delinquentes omnia contagione vestra contaminatis So Parsons albeit he talketh of popish religion which is nothing else but a mixture of Iudaisme Paganisme and Heresie yet doth he giue out that he contendeth for Christian religion Againe albeit the Masse wherein the whole seruice of God according to the opinion of Papists consisteth be but a late patchery and their popish opinions meere nouelties and strange fancies yet would he make men beleeue that the Masse was instituted by Christ and that these new doctrines were taught by Peter and the rest of the Apostles of our Lord and Sauiour Christ Iesus In his Epistle Dedicatory he calleth the English Papists the off-spring and children of the first professors of Christianitie in this Iland And yet no children could further degenerate from their ancestors then the moderne Papists from the ancient Christians as by many particulars may be demonstrated Their faith concerning the foundations of Christian religion
ciuill and artificiall building situate in one place and belonging to one family or sort of people Secondly seuerall points of doctrine are rudely compared to seuerall parcels ofland which are corporeall and may be translated from one to another whereas points of Christian doctrine are matters spiritual and cannot be held truly professed but by the members of the true Church In like sort the Arians by their grosse similitudes depraued such matters as were well spoken as sayth Athanasius orat 4. contr Arian Incorporalia sayth he corporaliter excipientes quae probè dicta erant deprauarunt Thirdly neither shall he euer prooue that the right of the Church belongeth to the Pope and his adherents nor shall he exclude vs from the precincts of the true Church howsoeuer in his Luciferian pride he do here despise and scorne vs. His marks of Antiquitie and Succession are neither the proper notes of the Church nor were they so to be taken can he if by succession he meane discent of true doctrine either take them from vs or giue them to the Popes adherents who rather belong to the synagogue of Sathan then to the Church of God In the latter end of his Praeface he taketh vpon him the person of a Doctor and layeth downe foure points of consideration about matters of faith The first is that our articles of faith are aboue mans reason The second that they haue sufficient arguments of credibility The third is that it behooueth vs to haue a pious affection The fourth is that some articles of our faith may be demonstrated and knowne by force of humane reason But first he sheweth himselfe a vaine and arrogant companion that in matters where he is party taketh on him to be a Doctor not distinguishing betwixt a barre a Doctors chaire Secondly all thèse schoole-points are matters far distant from the argument of Three Conuersions which he vndertaketh to handle For I hope he will not affirme that his Three Conuersions be matters of faith Thirdly his first and last point contradict one another For if all the articles of our faith are aboue mans reason as he sayth handling the first point then are not some articles of faith demonstrable by force of reason which is also the doctrine of the Apostle who sheweth vs that the naturall man vnderstandeth not the things of the spirit of God Fourthly by pious affection he absurdly vnderstandeth a good opinion of the Pope and his slaues the Iebusites and Masse-priests But how can Christians haue a good opinion of them whom holy Scriptures declare to be false teachers and vpholders of the kingdome of Antichrist and experience declareth to be professed enemies of piety and godlinesse Fiftly he concludeth very absurdly because some matters of faith are demonstrable by reason that he hath so discussed matters in his treatise of Three Conuersions as that all matters thereby may be cleared For neither doth his treatise properly concerne matter of faith nor hath he done such glorious acts as he braggeth of Finally these points do little relieue Parsons For if we are to talke of matters of religion with great reuerēce and submission then are the writings of the Schoolemen scādalous that dispute pro and contra in all matters of religion Parsons also dealeth very lewdly who attributeth more to Philosophical demōstrations then to arguments inducing vs to beleeue matters of religion Next if there be matters sufficient in religion to induce vs to beleeue then are not the articles of Popery to be beleeued we hauing more inducements to reiect them then to beleeue them Thirdly if matters are to be scanned before they be receiued as Parsons inferreth then most blind are the Papists that beleeuing the Pope and his adherents to be the Church drinke vp all the abhominations which the whore of Babylon doth present vnto them without all examination whether they be consonant to holy Scriptures the faith of the ancient Fathers or not Fourthly if matters are to be examined with serenitie of mind why are Papists forbidden to reade our bookes to heare our reasons nay without licence to reade the Scriptures Why do they condemne them whose cause they refuse to heare or know Lastly this his treatise of Three Conuersions is not such a braue peece of worke as he imagineth nor shall he gaine any one iote ofhis cause thereby For first it is either false that the ancient Britains were conuerted by S. Peter and Eleutherius or else very doubtfull Likewise it is a matter questionable whether Austin the Monke or some other did first conuert the Saxons to the Christian faith Secondly admit the ancient Britans had bin conuerted by S. Peter and by Eleutherius and the Saxons by Austin the Monke yet this maketh nothing for Pope Clement the 8. or Paule the fift that is no more like to Peter nor Eleutherius then a Cheshire cheese to the bright Sunne Peter was a holy Apostle and fed Christes sheepe Eleutherius was a godly Bishop and preached the Gospell which Clement and Paule the fift doth not Againe Clement and Paule the fift challenge two swords and haue a temporall Kingdome which those two neuer had nor challenged This Clement and Pope Paule mainteine many hereticall doctrines established in the Popes Decretals and late Popish conuenticles which neither S. Peter nor Eleutherius nor Austin euer heard of Finally neither are the Romans subiect to the Bishops of Hierusalem although the Gospell first came to them from thence nor owe we ought to Rome albeit those that first conuerted the Britains and Saxons had come from thence To those that first taught vs we are obliged to render thanks But Parsons like a foolish logician would thereof inferre that we are now to yeeld obedience to the Pope because Peter preached first in Britaine He might as well inferre that the Romans are to be subiect to the Turke that sitteth at Hierusalem for that the Gospell came first to them from thence Thirdly those exceptions which he taketh to vs and our Religion are most vaine and friuolous as the discourse ensuing shall declare Wherefore as we haue already ripped vp his rude and ragged epistle aduertisement and preface so now Godwilling I purpose to discouer the vnsufficiencie and foolery of the rest of his frapling discourse I do not thinke thou shalt finde a booke of that bulke so void of all proofe or good matter vnlesse it be some that proceedeth from the same author Reade therefore I beseech thee both our writings with indifferency and iudge according to equity and so shalt thou hereafter be made more wary in esteeming such huge volumes fraught with nothing but idle tales grosse lyes loose collections and to say all in one word Iebusiticall and Popish vanity and foolery and learne to discerne shadowes from substance and errors from truth The Subuersion of Rob. Parsons his Babylonicall Tower entitled A Treatise of three Conuersions CHAP. I. Whether S. Peter the Apostle preached the Gospell in Britaine or
Church faileth or so erreth that none holdeth the truth nor doth Master Foxe either so teach or contradict former authenticall writers Pag. 308. he telleth vs how the Centuriasts Centur. 3. ca. 4. reprehend Cyprian sharply for speaking of offring sacrifice But he abuséth his reader and mistaketh the whole matter For they do not mislike him for speaking of offring sacrifice but for attributing too much to the priest In the same place thinking that he hath found out a lease of priests Lo heere saith Parsons three massing priests and yet is there not one word in that place of the Masse True it is that Cyprian speaketh of a sacrifice but his sacrifice was not the massing popish sacrifice but a sacrifice of thankesgiuing Pag. 310. he saith that Constantine built 4. goodly Churches within the city of Rome caried earth to their first foundation and adorned them with Images Thrée lyes no where found but in the fabulous legends calculated by Friers and Masse-priests vnder the shadow of a glasse of wine Nay the legends themselues are not so false as Parsons his discourse of Three Conuersions For they place S. Pauls Church without Rome whereas he by his cunning masonry hath placed it in Rome Pag. 316. he chargeth vs with Symbolizing with the Manicheyes But if to agrée with heretikes is to symbolize with them then doth Parsons symbolize with heretikes We do anathematize both the Manicheyes and all other heretikes Pag. 318. and 319. he telleth diuers lyes of the Centuriasts making them to condemne diuers Fathers for inuocation of Angels whereas it doth not appeare that either those Fathers which are there mentioned prayed to Angels or that the Centuriasts do simply condemne them for writing as they did Pag. 354. he saith Charles the great was made Emperour of the West by Leo the third which is a ridiculous and vain-glorious lye For next to God his owne sword and the consent of the people of Rome and Italy made him Emperour of that countrey the rest of his Empire he had by his owne right As for Leo the third he had nothing to giue but only by certaine ceremonyes was appointed to declare the Emperours titles and the peoples voluntary submission Pag. 373. he giueth out that the sixth generall Councell was called by Pope Agatho But vnlesse he bring proofe it will appeare that he is nothing scrupulous in giuing out lyes Pag. 378. he saith the Councell of Laterane vnder Innocent the third was holden an 1115. But he miscounteth a hundred yeares as his own Chroniclers may informe him He saith also that all Councels were holden by order of the Bishop of Rome and confirmed by him and none held for lawfull without his confirmation But these are matters méerely forged For first not the Bishops of Rome but the Emperours called the first generall Councels Secondly albeit the Bishop of Rome should haue withstood them yet should their acts haue passed neither néeded these Councels any confirmation from the Bishop of Rome Thirdly diuers things passed in the sixt Councell of Aphrike in the Councell of Chalcedon and the sixt Synode maugre the Bishop of Rome albeit yet a Bishop and not the head of Antichrists kingdome as the Pope prooued afterward To conclude lyes are as rife with Parsons as lice were in Aegypt when they came vpon man and beast as we reade Exod. 8. CHAP. XIX Parsons his texts and allegations for the most part make against himselfe and his cause HE is a simple Fencer that hurteth himselfe with his owne weapons and in the common opinion of men they are accounted vnwise that bring forth furniture into the field that doth better serue the enemy then themselues Yet this is the wisdome of Parsons throughout his discourse The point of his allegations doth commonly serue to pierce himselfe and no better allegations néede we then those which he bringeth to ouerthrow that cause which he defendeth In his Epistle Dedicatory he alledgeth these words out of the Psalme 118. Pax multa diligentibus legem tuam non est illis scandalum But what could be leuelled more directly against the cause of Papists For first they regard not holy Scriptures nor the law of God Next their whole confidence is in the Pope and in his dispensations and indulgences Thirdly they séeke not for peace but with warres and seditions trouble the Christian world No maruell therefore if the whole world be scandalized by the Popes Cardinals Monks Friers and their superstitions idolatries barbarous cruelties perfidious dealing wickednes In his Preface he citeth S. Augustine de morib Eccles. Cath. c. 17. and Chrysostome homil 14. inc 24. Matth. but both make against him Crassas omnino mentes corporeorum simulachrorum pestifero pastu morbidas ad diuina iudicanda defertis saith that holy Father and so we may likewise say to the Papists You bring with you grosse minds and distempred with the pestilent norriture of materiall images to iudge of diuine matters And this is the reason why they worship Saints and other creatures and make grosse similitudes of the Trinity and diuine persons Chrysostome speaketh of Christian Religion and not of the Popes monarchy or of the idolatrous popish Masse or of Purgatory or Indulgences or such popish trash Out of the 〈◊〉 of Saint Matthew he citeth Christs words foretelling that false Prophets should arise and say lo here is Christ or there is Christ. But this text doth directly prooue the Masse-priests to be false Prophets and seducers For one saith lo here is Christ pointing to this Altar or that Crucifixe another pointing to another Pixe or Crucifixe saith lo there is Christ. Chrysostome is alledged homil 43. operis imperfect in Matth. as speaking against men negligent in trying out the truth of doctrine Yet will not popish prelates permit Christians to heare Scriptures publikely read in vulgar tongues nor do they giue liberty to Christians to iudge of the false doctrine of Masse-priests and Friers Finally they do not like that Christians should be too busy in trying out the truth in disputing of matters of Religion He telleth vs further that many of our country this day perswade themselues that either matters of religion perteine not greatly vnto them or that they go well as they are But if this be a fault then are the Papists herein most faulty For in Italy and Spayne they are forbidden to talke of matters of Religion as things perteining to Priests and Friers and doubt not but that the Pope and his Cardinals together with inferior Prelates haue ordred all this businesse excellently well And this is the error of all the Popes puppy followers Ambrose is there alledged to shew that God will be beleeued on his word What indignity were it saith he lib. 1. de Abraham ca. 3. if beleeuing the testimonies of men concerning others we shall not beleeue the oracles of God concerning himselfe Do not then Papists offer a great indignity to God that will not beléeue Scriptures to
be Canonicall vnlesse the Pope and Romish Church do tell them so These words Iohn 5. verse 44. How can ye beleeue which receiue honor one of another and seeke not the honor that commeth of God alone And that which is said by Parsons concerning pious affection required as a key to open the gate to true faith most fitly may be applied against Parsons and his consorts for they seeke for glory one of another and all for preferment from the Pope and Cardinals They séeke also the honor of Angels and Saints But neither do they seeke for Gods glory alone nor do they desire so much the prayse of God as of men Further how can they pretend pious affection and the keyes to open the gate to true faith when by fraud treachery violence and bloody massacres of Christians they séeke to mainteine not the faith but heresie not the truth of Christ but the false and erroneous doctrine of Antichrist Lastly Parsons where he maketh pious affection a key to open the gate to true faith sheweth himselfe either impious in placing piety before true faith or hereticall that with Pelagius supposeth a man may be pious before faith by force of fréewill Pag. 9. for proofe of the sacrifice of the Masse he bringeth a testimony out of Irenaeus lib. 4. aduers. haeres ca. 32. which quite ouerthroweth the popish sacrifice of the Masse For there he speaketh of the sacrifice of Christians and calleth it primitias creaturarum the first fruites of Gods creatures But the Papists in their Masse suppose that the Priest offereth not the first fruites of Gods creatures but the very body and blood of Christ. Pag. 14. he standeth much vpon the testimonies of Gildas Nicephorus Theodoret and Sophronius which name diuers that preached the Gospell in Britaine But all this tendeth to the ouerthrow of Parsons his discourse who in that place vndertaketh to proue that S. Peter and not other preachers did first conuert the Britans to the Christian faith Pag. 59. he sheweth how Wilfride conuerted the Southsaxons which is as far from his purpose as the North from the South For in all this dispute he vndertaketh to prooue that the Britans were first conuerted to the Christian faith by Romans and not by Frenchmen or Britans Pag. 67. out of Tertullian he goeth about to prooue that Blastus was condemned as an heretike for that priuily with his obseruance of Easter he sought to bring in ludaisine And Pag. 73. he affirmeth that Constantine did authorize and publish the decrées of y e Nicen Councell Both which points directly make against our aduersaries For while they rigorously stand vpon the obseruance of Easter and offer paschal lambs they do after a sort renew and call back into vse the ceremonies of the Iewes and while they ascribe to the Pope all authority to confirme and publish the acts of Councels they do abrogate the authority of Christian Princes in fauour of Antichrist Pag. 97. he alledgeth diuers texts and testimonies to proue that temporall Princes are Gods vicars and substitutes within their realmes But if that be so then the Pope is the diuels substitute and vicar of hell that oftentimes goeth about to remoue Gods substitutes from their gouernment and to kill them Pag. 106. S. Augustine lib. 4. de Baptism c. 24. is produced as a witnesse to proue that what the vniuersall Church doth hold and euer hath held and was not instituted by Councels hath come from the Apostles But this witnesse ouerthrowed the whole cause of popery if he may be credited For neither the doctrine of the Popes vniuersall monarchy in the visible Church and in Purgatory nor of the popish sacrifice in honor of Saints and Angels and for the benefit of quick and dead nor of the worship of images nor the rest of the vnwritten traditions of the Romish Church haue béen alwayes held by the vniuersall Church nor are at this day held by the same Further it is manifest that the worship of images was first established in the second Councell of Nice and the doctrine of transubstantiation and auricular confession in the Councell of Lateran vnder Innocent the third the carnall reall presence in a Councell at Rome vnder Nicholas the 2. and other popish heresies in the Councels of Constance Florence and Trent Are they not then ashamed to call their traditions Apostolicall Pag. 145. he alledgeth an Epistle of Ignatius ad Heronem where he saith Virgines custodi tanquam sacramenta Christi But this ouerthroweth the practise of the Romish Church which is nothing curious in kéeping of these Sacraments nor so watchfull in looking to them but that they are often gotten with child by the Masse-priests Monks and Friers Furthermore this sheweth that there are more Sacramēts then 7. which no Papist dare affirme vnlesse he will encurre the thundring curse of the connenticle of Trent Pag. 159. he reherseth an Epistle of Gregory condemning them that worship stocks or stones Do we then thinke that either Gregory or Austin did conuert the English to the worship of these things He doth also wickedly translate Gregories Epistle leauing out these words à Germaniarum Episcopis which conteine a contradiction to the words of Bede who saith that Austin was ordred by a French Bishop and not a German Bishop Pag. 229. he alledgeth these words of Augustine epist. 165. in illum ordinem Episcoporum c. that is If any traytor should haue crept into that order of Roman Bishops it should not haue preiudiced the Church of God or innocent Christians But he cutteth off the middest of the sentence and some words in the latter end least that holy Fathers opinion might appeare too cléerely And yet it appeareth thereby sufficiently that Roman Bishops may be false traytors and that the succession of the Popes is no marke of the Church seeing Augustine doth say the Church may stand notwithstanding their falshood and trecherie Pag. 280. he citeth the words of Irenaeus lib. 4. aduers. haeres c. 4. commending Succession with the gift of truth What is then the bare succession of Popes or Turkes without truth Pag. 295. he confesseth That the truth of this question whether this or that be the true Church is a matter of vnderstanding Out of this grant therefore we conclude that we cannot discerne with our eyes which is the true Church nor know it by the succession of Popes or such like sensible markes Pag. 307. He produceth the example of S. Laurence dispensing the cup of Christs bloud from the altar Do not the Masse-priests therefore shame to drinke all alone and to refuse to dispense the cup from the Lords table Pag. 360. He alledgeth diuers orders concerning doctrine life and the ceremonies of the Church But all are repugnant to the ceremonies of the Romish Synagogue Pag. 372. He telleth vs how the Gospell was laid in the midst of Bishops sitting in Councell But this sheweth that matters there ought to be decided by the word of God