Dominicke and other begging societies were not séene in the world before the times of Innocent the third But these orders are counted principall ornaments of the Romish church 21. No Church euer beléeued for a thousand yeares that the state of perfection consisted in Monkish vowes or that Friers were to be called religious men or members of the Church 22. For aboue a thousand yeares no Church euer allowed that Monks and Friars should make vowes to the blessed virgin to Saints and the founders of Monkish orders as now they do in the Romish Church 23. Ancient Christian Churches beléeued that mariage was not dissolued or separated by entring into Monasteries neither that such as had contracted or maried themselues might depart into Monasteries liue asunder Nay they beléeued Christ that teacheth that man is not to separate that which God hath ioyned together rather then the Pope 24. The Papists beléeue that the vowes of Chastity Pouerty and Monkish obedience be works of supererogation and deserue a higher degrée of glory in heauen then works commanded by Gods law But no Church of Christ euer beléeued this 25. The forme of the popish Church is composed of a triple crowned Pope with two swords and a guard of Switzers of Cardinals in broad hats and purple gownes of shauen Masse-priests Monks and Friars and of a multitude of ignorant people that subiect theÌ„selues to the Pope and cry Miserere nobis But such a deformed company was neuer seene in y e world for a thousand two hundred yeares Let Parsons therefore take heed least while he contendeth that Christes Church was alwayes visible in the world he prooue not the Romish Church not to be Christes Church 26. God prohibiteth the shauing of heads and beards as a thing indecent in his Priests Non radent caput neque barbam sayth Moyses Leuit. 19. neque in carnibus suis facient incisuras We reade also that this shauing and whipping or lancing of mens selues came from the priests of Baal and from the Gentiles We are not therefore to thinke that the Church of Christ would admit such abuses rontrary to Gods word In the Church of England such shauing and lashing and cutting of mens selues for a thousand yeares and more was not commonly receiued nor practised 27. In England we do not reade for a thousand yeares that the Pope did bestow Bistopricks by his prouisions or commendaes or that he disposed of Ecclesiasticall liuings Robert Parsons would be desired to shew this out of his reading and what visible Church it was that allowed it 28. In Rome the Pope ruled not in temporalties vntill Boniface the 9. his time nor had he the patrimony of Peter as it is called till after Gregory the 7. his Papacy Doth it not then appeare that the visible Church of Rome ruling the temporalties and Peters patrimonie was inuisible vntill their times 29. The Church doth take his forme partly of doctrine and partly of lawes But the schoole doctrine of Aquinas and his folowers was not much knowne before the yeare 1â—00 and the Decretals of Popes had no force of law vntill Gregory the 9. his time Doth it not then follow necessarily that the Church of Rome that now is hath risen vp out of the earth and that but of late time 30. For more then a thousand yeares wée do not reade that any Church beleeued to be saued by the merits of S. Francis S. Dominike or other Saints They are therefore of a late stampe that beléeue this 31. The Church of Rome neuer receiued the doctrine of the Popes Indulgences or beléeued his Buls of Iubiley vnlesse it were within this two or thrée hundred yeares The true Church euer abhorred them 32. The ancient true Church neuer did beléeue that the Pope was able to fetch soules out of Purgatory with his Indulgences 33. The distinction of the merit of Congruity and Condignity was not receiued of any knowne Church vntill such time as the Schoolemen taught this strange doctrine 34. The Missals breuiaries and offices that now are receiued by the Popish Church were not knowne before the conuenticle of Trent The Church of England vsed other formes in former times 35. The Church of England likewise for more then a M. yeares did not call vpoÌ„ Saints in publike Letanies Neither did this or any other church in old time say Masses offices in honor of Angels Saints and the blessed virgin Mary 36. That Church that vseth to consecrate paschall lambs and to make holy water to driue away diuels was not visible for one thousand two hundred yeares and more In England Parsons cannot shew any Church allowing these formes before that time 37. Nicholas the 2. in y t chap. Ego BereÌ„garius dist 2. de Consec was the first that taught his Romish adherents that Christs flesh was handled with hands and torne with téeth 38. The first that taught that a dogge or a hogge eating a consecrated hoste did swallow downe Christes true body into his belly was Alexander Hales Part. 4. sum q. 53. memb 2. and qu. 45. memb 1. In this blasphemous opinion Thomas Aquinas Part. 3. sum q. 80. art 3. doth second him And now the blasphemous rabble of Masse-priests their folowers do hold the same opinion contrary to the doctrine of the visible Church of ancient times 39. The Church of England neuer beléeued that Christians were eaters of mans flesh and Canibals But the moderne Romish Church holdeth that Christians take Christes flesh with their téeth and swallow downe his flesh and bloud into their bellies 40. Innocent the 3. was the first that made his adherents beléeue that the bread was transubstantiat into Christes flesh and the wine into his bloud in the Sacrament Parsons if he can tell any newes of transubstantiation before his time shal do his friends good pleasure not to conceale them Otherwise y e beginning of this transubstantiating Church will be deriued no higher then from Innocentius his reigne 41. The same man did first ordeine that both men and women should yearely confesse their sinnes to a Priest Which sheweth the originall of the popish Church confessing her sinnes in the priests eare 42. The Masse-priests sacrificing the very body and bloud of Christ for quick and dead receiued no authority for their massing sacrifice before the time of the conuenticle of Trent Who then would not maruell that these massing companions should brag of the antiquity of their massing Church whose massing sacrifice had no certaine establishment before that time 43. The Church neuer vsed to hang the sacrifice of Christs body ouer the Altar before the times of Honorius the third It is not therefore much more then thrée hundred yeares since these hangers and abusers of the sacrament of Christes body in the Church appeared 44. That the accidents of bread and wine subsist in the Eucharist without their substances the Romish church began to beléeue only from the times of the conuenticle of Constance From thence therefore
and false allegations NOw we enter into a large field But it shall be sufficient for vs if of many impudent lyes calumniations and false allegations of authors we reherse some part and giue you a tast of his false dealing in the whole For thereby you may coniecture how this child of the father of lies hath dealt in the rest In a certain addition following his Epistle he telleth how it was foretold that S. Martin Nectarius Ambrose and Augustine should be conuerted to Christian Religion long before it came to passe But if he vouch not his authors we may boldly auouch that he hath forged this lye on his owne head without truth or authority In the same place he affirmeth that he knoweth most certainely how the Papists desired his Maiesties aduancement before all others But he that readeth his booke of titles set out vnder the name of Dolman and considereth not only the practises of Brooke Watson and Clerke against the King and the State but also the matters obiected by the Secular priests against the Iebusites and their faction concerning this point and especially the attempt of the gunpowder papists and vnderminers of the Parliament house will say that neither Parsons nor the popish faction shewed themselues very zealous of the Kings aduancement And as for the King of Spaines pentioners it were great simplicitie to thinke that taking his money they promised or intended his Maiesties aduancement and honor There also he telleth tales of the readinesse and forwardnesse of Papists in aduancing his Maiesties present admission to the Crowne The vntruth whereof is not only testified by their owne consciences but also by secret conuenticles after the late Quéenes death and by open practises to the contrary True it is that when they saw their owne weakenesse then they came on forward but with great sorrow and heauinesse of hart appearing in their countenances and rather to saue themselues then to helpe the King He addeth somewhat of his Maiesties Mother and the loyaltie of Papists towards her But his glauering leasing may be refuted first by the history of Sammier a Iebusite that was the principal motiue to bring her into trouble Next by the practises of the Pope Frenchmen and Spaniards that vsed her name as a pretence for their owne ambition And lastly by the practises of the Spanish pentioners and namely of Parsons for other titles In his Preface he saith that Master Foxe in his booke of Acts and Monuments treateth of the principall pillars of his religion whereof he maketh some Martyrs and some Confessors and distributeth them in a certaine Ecclesiasticall Calendar according to the dayes of euery moneth wherein their festiuals are to be kept But in these few lines he telleth many vntruths For first Master Foxe neuer accounted these Martyrs the principall pillars of his religion founding himselfe and his religion principally vpon the Prophets and Apostles Secondly not Master Foxe but their death and sufferings for Christes faith made these holy men and women Martyrs and Confessors Thirdly not M. Foxe but the Corrector of the print distributed them in the Calendar according to his pleasure Fourthly this Calendar was not made for the Church of England which abhorreth the abuses of popish Calendars but for a direction to those that shall desire to know the order and times of their martyrdome and sufferings that are named in the story Lastly M. Foxe neuer presumed to appoint festiuall dayes for the memorials of these holy men nor had he presumed so farre could he haue done it But in this point both he and we condemne the arrogancy presumption of the Pope that challengeth this power to himselfe In his argument before his first booke he giueth out that the church of Rome frō the times of S. Peter vntill our dayes hath alwayes mainteined and taught one faith without change or alteration of any one substantiall article or point of beliefe And this is the maine post whereon turneth his windmil-like discourse Who then doth not sée y t his whole discourse is founded vpō vntruth That this is a notorious vntruth it appeareth by the great alterations of Religion made partly by the Schoolemen and partly by the Popes Decretals and not least by the decrees of the conuenticles of Rome Lateran Constance Florence and Trent wherein I hope Parsons will not deny but that substantiall points of Religion haue béen discussed Pag. 9. he maketh the Centuriasts Centur. 2. 3. 4. to say that Christian doctrine fell away in the time of the Doctors But his report is false and slanderous For they speake only of a decay or declination in some points of doctrine and in some Doctors and not of any falling away or corruption in all the Doctors or in all points of their doctrine Pag. 23. he saith that some hold that Ioseph of Arimathaea was sent into Britaine by S. Peter A matter of no moment yet falsely affirmed by him y t careth not what vntruth he speake Pag. 40. speaking of Ieffrey of Mommouth he affirmeth that lib. 11. ca. 12. there is not one word of not acknowledging the Popes supremacy And his reason is for that Austin was not sent to the Britains but to the Saxons and for that they had their Archbishops iurisdiction reserued But his assertion conteineth a manifest vntruth For Austin Gregories Legat required subiection of them which they could not deny without impugning Gregories authoritie He caused them also most cruelly to be murthered which he would not haue done vnlesse he had thought his authority to be vniustly resisted His reason is most ridiculous and not only false For neither is there any mention made of any reseruation of iurisdiction in Austins story nor do y e Popes Legates spare to vsurp all iurisdiction where they can do it Furthermore it is a vaine thing to talke of Gregories reseruation of Archiepiscopall iurisdiction in Britaine when before his time no Bishop of Rome was euer heard to appoint either Bishop or Archbishop in Britaine Pag. 57. he saith the Lutherans reiect Hester S. Iames his epistle and the Apocalyps from the canon of Scriptures But their bookes and acts declare the contrary They only make a difference betwixt some Chapters of Hester S. Iames his Epistle and y e Apocalyps and other canonicall Scriptures which neuer haue been doubted of or called in question Pag. 58. he saith that Luther lib. de Concil did perswade the German Princes to obserue Easter day as an immoueable feast But either he wilfully forgetteth or slothfully dreameth For in his booke of Councels he saith only that it had bin better to haue left the law of Moyses concerning Pase dead and buried Quanto fecissent consultiùs saith he pag. 26. si legem Moysis de Paschali festo reliquissent ibi iacêre mortuam sepultam so farre was he from making it an immoueable feast Pag. 64. he telleth how Vlfrides festiuall is kept by the vniuersall Church vpon the 12. day of October But
Peter and Eleutherius they neuer thought nor taught that our sinnes are purged by other meanes then by the bloud of Christ which as the Apostle sayth 1. Iohn 1. cleanseth vs from all sinne 37. That the soules of the godly are tormented by diuels in Purgatory or that the bishops of Rome by their plenary indulgences and Buls of Iubiley could deliuer soules from thence was farre from the thought of Austin and Gregory and much more of Eleutherius and Saint Peter These are deuises of late Dopes and frapling Schoolemen as appeareth by the Decretals of Boniface the eight and Clement the sixt extr de poenit remiss and Bellarmine and Henriquez and others in their treatises of Indulgences and Purgatory 38. Neither did Gregory nor Austin nor any before them teach that the grace of God was nothing but charity or that charity is the forme of faith as do the moderne vncharitable powdermen papists and their associates 39. Farre also it was from their thought that men are predestinate to saluation or reprobated and destined to damnation for works foreseene in them For the Apostle Rom. 9. doth prooue the contrary by the example of Esau and Iacob and addeth this reason that the purpose of God might remaine according to Election not by works but by him that calleth 40. None of them euer taught that men are iustified by mariage or orders or confirmation or extreme vnction or by eating fish or such externall obseruances as our aduersaries now teach 41. Nay they beléeued not that christian men were iustified by the works of the law or that they could perfectly fulfill the whole law loue God with all their hart soule affection For as the Apostle saith Rom. 4. the Law causeth wrath Againe if man could perfectly fulfill the law then might he liue without all sinne which is the heresie of the Pelagians as Augustine de haeres and Hierome aduers. Pelag. lib. 1. testifie 42. Neuer did any of these foure or other ancient Father teach that christian men were able not only to fulfill the whole law but also to do works of supererogation and more then the law requireth or else that the state of perfection did consist in beggery or pouerty forswearing of mariage and obedience to monkish rules 43. Finally because it were infinite to prosecute all the singular differences betwirt Austin Gregory Eleutherius and Peter of one part and the moderne Popes and the Iebusites on the other I will bring all into one briefe summe I do therefore pray Robert Parsons because he contendeth that now no other doctrine is taught in Rome beside that which in times past was deliuered by Gregory Austin Eleutherius and the holy Apostle S. Peter that he will be pleased of his Iebusiticall fauor plainely to demonstrate First that the particulars aboue mentioned were by thē knowne beléeued and taught And next that the rest of the Romish doctrine established partly in the Popes Decretals and partly in the conuenticles of Laterane of Constance of Florence and Trent and partly professed and proposed by Pius the fourth which the Church of England reiecteth and detesteth differeth nothing frō that forme of doctrine and wholsome words which they deliuered to their hearers in their time If he performe this he shall shew himselfe a great master if not his cause falleth his hope of mastership perisheth and his dreames of a Cardinals hat are at their last period CHAP. V. A briefe answere to Parsons his fond and friuolous discourse wherein desperatly he vndertaketh to prooue that the faith now professed in Rome vnder Clement the 8. is the same and no other then was taught by Eleutherius and Gregory in time past VNto our argumēts Rob. Parsons in his treatise of three Conuersions maketh no answere And yet he could not be ignorant that these and many more arguments are brought against his cause Nay it appeareth that it will be as easy a matter for him to turne himselfe into a woodcock as to maintaine his booke of Three Turnings Only least he should séeme silent he setteth on a brasen face and Pag. 8. desperatly promiseth to proue that the faith of Rome is and was all one vnder Eleutherius Gregory and Clement the 8. lately raigning He should haue added S. Peter also if he would haue mainteined his argument of three Conuersions But he knew that there is too maine a difference betwixt S. Peters catholike epistles and Clements vncatholike Decretals In the processe also of his discourse concerning the faith of Eleutherius and Gregory compared to the confession of Clement the 8. he runneth on confusedly and absurdly turning and winding vp and downe like a man that hath lost his way and is caried without direction he knoweth not whither In his discourse there are thrée maine faults First he doth not iustifie all those points of popery which are now holden by Clement the 8. at the least if the Pops beléeue the moderne Romish faith nor prooue them to haue béene beléeued and taught by Eleutherius and Gregory Next he neither proposeth his matters resolutely nor in proouing them proceedeth orderly Lastly he barely toucheth some points in controuersie but neither dare handle the principall matters taught by the Romanists nor can prooue that which he promiseth And this God willing we shall demonstrate out of the mans owne words folowing as well as we can the file and order of his disordred discourse Pag. 7. He threapeth kindnesse vpon vs and would beare vs in hand that we dare not deny but that both Masse and Images were in vse in Gregories time in the Romane Church and faith and so brought into England by Augustine But first he speaketh strangely where he sayth Masse and Images were in vse in the Romane faith For Masse is song or sayd at the Altar and Images are painted or made in bosse vpon walles or other places But faith is properly in the heart though declared with the mouth and consisteth neither in Imagery nor Massing foolery but in receiuing the sauing word of God Secondly if by the vse of the Masse and Images he vnderstand the moderne doctrine and practise of the Romish Church concerning these two points he wrongeth vs and abuseth his reader saying we dare not deny that the Masse and Images were in vse in the Romane church in Greries time and so brought into England by Augustine For by the old Romish ordinall it appeareth that Gregories Masse was most vnlike the moderne Masse of the Romanists That forme ouerthroweth priuate Masses halfe Communions prayers for the dead the carnall reall presence transubstantiation the reall propitiatory sacrifice for quick and dead and the whole forme and frame of the moderne Romish Canon and Masse Gregory also as we haue declared absolutely condemned the worship of Images and neuer acknowledged that the Crosse or Crucifixe was to be worshipped with Latria Finally albeit Augustine named Masses and had a crosse and an image yet it appeareth not that his Masse was
own faction began now to hold y t in euery seuerall church there ought to be but one bishop Furthermore neither he nor the Magdeburgians do well vnderstand Cyprian lib. 4. cpist 8. For indéede he speaketh not of the Romane church but of the vniuersall church The like may be sayd of Cyprians booke de simplic Praelat Finally if Parsons vpon the words of Cyprian or Origen can conclude the primacy challenged by the Pope he shall well deserue a Cardinals hat But in the meane while he must content himselfe with a garland of Fore tayles for his insignious fopperie that by such weake surmises thinketh to proue the faith of Eleutherius Clement the 8. to be all one He should also haue alledged the testimonie of the Magdeburgians as yeelding the Fathers to make for the popish sacrifice of the Masse for transubstantiation the worship of images but therein he faileth Onely he talketh idlely of certaine frauds practised by them in citing the Fathers and toucheth them for dissenting from the Fathers in matters of Frée-will Iustification Repentance Good workes Fasts Uirginitie kéeping of Holy dayes Martyrdome inuocation of Saints Purgatorie Traditions Monasticall life Reliques and such like points But all this is nothing to the purpose For neither are we bound to performe and make good euery priuate mans singular opinions nor do the Magdeburgians note any great matters of difference betwixt themselues and the Fathers nor do they alwaies gather their sentences out of the authenticall writings of the Fathers neither do they meane and comprehend all as oft as they speake against one or two nor finally doth it follow because some one or two Fathers do dissent in some one or two points from vs that either al the Fathers make against vs or that all most or any do ioyne with the Papists Robert Parsons therefore would be admonished by some of his friends to leaue this vaine and roauing discoursing and scholerlike to conclude somewhat against that religion which he hath forsaken and we do professe and beleeue to be most Catholike and auncient and Apostolicall For proofe that the religion now professed in Rome is the same which was brought into England by Austin the Monke he referreth vs p. 152. to Stapletons Fortresse of faith as he called it But he should remember that the same fortresse was taken and ouerthrowne by M. Doctor Fulke of worthie memorie and that in such sort that the builder and author of that foolish fortresse durst neuer vndertake to repaire the ruines thereof Furthermore he is to vnderstand that Stapletons discourse containeth a briefe recapitulation of certaine ceremonies and abuses in doctrine which were in practise about the coming in of Augustine into England But neither were they matters of any importance nor were they generally receiued nor were they agreable to the formes now receiued and vsed in the Church of Rome Part. 1. ch 8. he spendeth much time in speaking for Gregorie and Austin and rayling against M. Foxe M. Bale and M. Holinshead And Chap. 9. and 10. endeuoureth to proue that Austin brought into England no other religion then that which the Church professed during the times of Eleutherius But first we haue no speciall quarrell either against Gregorie or Austin If Parsons will needes vrge vs to speake against the Monke Austin he shall heare what he was anone Secondly these good men M. Foxe M. Bale and M. Holinshead it is no maruell though they be rayled on by such wicked fellowes Vpright and good men as the Wiseman sheweth vs Prou. 29. are an abhomination to the wicked Thirdly we do not so much contend about the corruptions brought in by Austin the Monke as those which now the Church of Rome would thrust vpon vs. Parsons therfore ought to shew that now the same religion is professed ' in Rome which was brought in both by Eleutherius and Austin into Britaine and England and not so much to prate of the times betwéene Eleutherius and Austin Howbeit it appeareth that euen in these times superstition and false doctrine began to créepe into some corners of the Church contrarie to that forme which was receiued from the Apostles and vsed in Eleutherius his times Some began to talke doubtfully of Purgatorie others to pray priuatly to Saints In the administration of the Lords Supper some rites began here and there to be practised diuers from Apostolicall orders Of Fréewill and of Workes some began to talke philosophically others to aduance mans merits Churches were built in honour of Saints and their Reliques worshipped Austin he brought in an image of Christ in a table and a siluer crosse and began to chaunt Letanies which Rob. Parsons albeit all the Iebusites in Rome should helpe him with their suffrages will neuer proue to haue bene knowne or practised in Eleutherius his time Pa. 181. he proueth altars in Britaine out of Chrysostome and afterward altars of stone and sacrifices and vowes and othes made to Saints out of Gildas He alledgeth also Optatus and Augustine for proofe of altars and y e Masse But neither doth the name of Masse or altars or sacrifices or vowes prooue the Romish Masse altars sacrifice vowes or the Romish doctrine of these points as at large hath bene declared in my bookes De Missa and De Monachis against Bellarmine nor do we stand vpon names or termes nor are these the principall points of Romish religion which we impugne nor is the testimonie of Gildas authenticall Part. 1. chap. 10. he telleth vs of a Church built in the honor of Saint Martin where Austin song prayed and said Masses of a Tribunes daughter restored to sight by Germanus his prayer and application of reliques of a prayer made to Saint Alban of honoring Martyrs sepulchers of Alleluia and the obseruance of Lent out of Bede But therein he spendeth his labour in vaine For neither were the Masses then said nor the honor then done to Saints reliques nor their obseruances like to those which the Church of Rome now practiseth Beside that Bede speaketh of things past after the manners of his time and reporteth many things by heare-say Parsons also to helpe the matter translateth these words of Bede lib. 1. hist. cap. 18. Beatum Albanum Martyrem auctori Deo per ipsum gratias petierunt thus They went to the sepulcher of S. Alban prayed to the Saint largely But there is no such meaning to be forced out of the words Finally these points are not great in regard of the rest of the Romish religion which we refuse Out of Galfridus Monumetensis he gathereth that Dubritius was the Legate of the Apostolike sea and that there were Procession Organs and singing in the Church Out of M. Bale M. Foxe Trithemius and others that before Austins time there were diuers learned men and preachers among the Britains whereof some were instructed at Rome some were sent from Rome some built Monasteries some were Monkes But neither doth that make any thing for proofe
shall shew anone They do also come nearer to the old Heretikes Simon Magus the Gnostickes Marcionists Valentinians Montanists and the rest mentioned by Parsons pag. 312. then we To the Bishops of Rome that suffered martyrdome the Popes are as like as Nero to Saint Peter Pag. 314. and in the pages following he chargeth vs with holding some heresies condemned in the primitiue Church As of the false Apostles that beleeued onely faith to be sufficient to saluation without workes of the Heretikes mentioned by Ignatius apud Theodoretum Dial. 3. Who did not confesse that the Eucharist was the flesh of our Sauiour Christ of the Nouatians that did not annoint those which were baptized by them nor receiue the Sacrament of Confirmation nor graunt Priests power to absolue from sinne and of the Manichees that denyed mans Free-will But these obiections are nothing but either calumniations or méere cauils For first we do not hold that a bare and solitarie faith deuoid of workes doth iustifie as those false Apostles did against whom S. Iames S. Peter and others do inueigh and as the Papists in effect do which make euery wicked man professing their faith and receiuing their Sacraments a true member of Christs bodie and absoluing hand ouer head all that come to confession Secondly we do not deny the Eucharist to be Christs flesh sacramentally Thirdly we do not refuse absolution to the penitent as did the Nouatians nor was Nouatus condemned for denying Confirmation to be a Sacrament for neither the name nor thing was then in vse in the Church but rather for neglecting a ceremonie then vsed Finally we do not denie that man sinneth voluntarily as did the Manichees but onely that he hath not fréedome of will whereby he may discerne and do workes tending to the attainement of the kingdome of heauen as the Pelagians directly and Papists after a sort do teach Pag. 318. and 319. he saith that Origen and other Fathers do inuocate Angels and Saints and are therefore condemned of the Magdeburgians Centur. 3. But first the words of Origen homil 1. in Ezechielem and of other Fathers may be so expounded as that they rather sound an affection and contestation and a Rhetoricall Apostrophe or turning of their speech to the Saints and Angels then a set forme of prayer Secondly diuers bookes cited for proofe of this point seeme either to be bastards or else corrupted by falsaries Thirdly it is an absurd conceit to attribute that which is haroly to be prooued of one or two Fathers to all the rest that speake so much against the same Finally there is great difference betwixt the words of the Fathers and of the moderne Breuiaries Missals and Offices directly framed in honor of Angels and Saints as we shall shew God willing when we come to speake of that controuersie Unlesse therefore Rob. Parsons can find better arguments he shall not proue that the Church for 300. yeares after Christ did dissent from the Church of England in matters of faith and Sacraments The like we may affirme of the next 300. yeares viz. from Constantine to Gregorie the first And that shall appeare by the simple arguments that he bringeth to proue a difference betwixt vs and the Church of those times The Donatists saith he p. 329. said that they were the onely Church and called the succession of Bishops in the Church of Rome the chaire of pestilence He telleth vs also how Saint Augustine Optatus and others obiect against them that they cast the blessed Sacrament of the altar to dogs ouerthrew altars broke Chalices and sold them cast a bottle of Chrisme out of the Church window shaued Priests heads to take away their vnction turned Nunnes out of their monasteries to the world polluted all Church stuffe But what is all this to vs that neither take vpon vs to be the only Church as the Papists and Donatists do nor call the ancient Bishops of Rome or their chaire the chaire of pestilence The Popes chaire we confesse is y e chaire of pestilence but Popes are no Bishops but the heads of Antichrists kingdome Furthermore God forbid that any of vs should throw the Eucharist to dogs or breake Communion tables or else abuse Gods Ministers or any thing dedicated to holy vses But our accusers do commonly shaue priests heads and not seldome do priests and Friars dishonest Nunnes and make litle accompt of their owne Church stuffe Parsons therefore to make some shew as if we did agree with the Donatists and himselfe and his conforts not doth grossely belye Augustine who hath litle or nothing of that which he is made to say and leudly salsifie Optatus For he doth not once name the Sacrament of the altar but the Eucharist nor speake of Monasteries but onely of women professing chastitie which he calleth Castimoniales But such at that time liued without Monasteries and were vnlike to Nunnes Likewise the altars of Christians then were of wood and this Chrisme was reserued for extraordinarie vses Pag. 330. and 331. he chargeth vs to hold with the Eunomians and Nouatians Aerians Iouinian Heluidius and Vigilantius But first we do not say with Eunomius that the committing of sinnes doth not hurt a man so he haue faith Nor do we say that he that is a true and faithfull Christian will commit grieuous sinnes Nor did Eunomius talke of the true Christian faith but of his owne faith Secondly we do not deny power to Priests to reconcile penitent sinners as did the Nouatians or after a sort to forgiue sinnes that is by Gods word to loose sinners and to declare their sinnes forgiuen Thirdly Aerius was condemned for Arianisme which we detest He had also priuate opinions concerning set fasts which our Church liketh not Lastly he condemned the order of the auncient Church that vsed to make a commemoration of the dead and to giue thankes for them in the celebration of the Eucharist whose doings as we will not condemne so their practise for manifold abuses brought in by Masse priests and Friars we are not bound to follow euery Church hauing libertie herein to edification Fourthly we admit not Iouinians heresie of equality of sinnes neither was Iouinian condemned either for saying that euery transgression of the law was mortall sinne in his owne nature or for teaching the abuses of Monkish life and profession as we do Fiftly we do not with Heluidius oppugne the perpetuall virginitic of the blessed Uirgin nor in all respects equall mariage with virginitie nor was he to be condemned if in regard of merit of eternall life he equalled mariage with birginitie Finally neither was Vigilantius to be condemned in speaking against the superstitious worship of dead mens bones nay sometime of the bones of other creatures or the abuse of burning tapers and candles at noone day nor did Hierome y t wrote against him allow inuocation of Saints or the filthy and swinish life of Monkes that we condemne To make some shew that the Church of England
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
the Church beléeuing this point tooke her beginning 45. That the Priest doth worke three miracles as oft as he doth consecrate and that all Masse-priests are workers of miracles no true Church can beléeue or euer did beléeue Only the miraculous ideots that subiect themselues to Antichrist and receiue the Romish Catechisme prescribed them by the conuenticle of Trent are bound to beleeue it 46. For a thousand yeares Christes Church neuer knew any priuat Masse without Communion The Church therfore that vseth priuat Masses without Communion is but a new vpstart Church 47. The Communion vnder one kinde was not established by law before the conuenticle of Constance This therefore doth shew also that the Romish church communicating vnder one kind is but of late continuance 48. That Masses should be good to cure sick Horses and mesel Swine is but a late doctrine Of a late beginning therefore is that Church that beléeueth these things and sayth Masses for faire weather and rayne against the Plague and for all purposes yea for sick Horses and mesel Swine 49. The first that set downe any certeinty for 7. Sacraments was he that borowed the name of the conuenticle of Florence in the instruction giuen to the Armenians The 7. Sacramentary church therefore is but new 50. Then also were the Romanists taught what were the words of Popish Confirmation and extreme Unction But the Church of God hitherto neuer beléeued that these are Sacraments or were ordeined by Christ to be vsed by the Church in the forme prescribed by the conuenticle of Florence Would Parsons shew when and where Christ instituted these two Romish Sacraments he might resolue his folowers of a great doubt and do himselfe great honor 51. Bellarmine teacheth that all Sacraments do iustifie the receiuers ex opere operato and like it is that the Romanists as becommeth good schollers do follow their masters doctrine But sure no Church of Christ hitherto did euer beléeue that Christians were iustified by Mariage Orders Confirmation or extreme Unction 52. The true Church of Christ did euer beléeue that Christ did perfectly satisfie for the sinnes of the whole world It must néeds therfore be a new congregation and opposite to Christes Church that teacheth or beléeueth that euery Christian is to satisfie himselfe for the temporall paines of sinnes committed after Baptisme 53. In the conuenticle of Florence we reade that it was first decréed that such as departed this life without satisfaction for sinnes committed are purged with Purgatory fire and that such may be ŕelieued by Masses oraisons almes Bellarmine lib. 2. de Purgat ca. 13. telleth vs How by many reuelations it hath bene declared that soules are tormented there by Diuels It cannot therefore be an ancient Church whose faith is patched vp by such fellowes and consisteth of such strange nouelties 54. Whether Indulgences do profit soules in Purgatory ex condigno or only ex congruo the matter seemeth not yet resolued as may appeare by Bellarmines dispute lib. 1. de Purgator c. 14. In ancient time the Church of England was ignorant of the popish doctrine of Indulgences It cannot therefore be an ancient society that teacheth such new doctrines and is not yet resolued vpon them 55. Boniface the 8. did first institute Iubileys Clement the 6. from a hundred yeares brought the solemnity to 50. and Sixtus the 4. to 25. Where it standeth We may therefore conclude that this iubilating Church of Rome differed much from the Church of Christ before Constantines time and that it was not heard of before the dayes of Boniface the eight 56. The Romanists worship the Crosse and Crucifixe and Images of the Trinity with Latria But such an Image-worshipping Church is not to be found vntill such time as Thomas Aquinas taught this idolatrous doctrine 57. They kisse Images bow to them offer incense to them and set vp lights and say Masses before them But these tricks were not frequented in the Church of England for a thousand yeares nor euer in any true Christian Church were publikely receiued 58. They call vpon the blessed Virgin as their gate of saluation and pray to Saints and Angels as mediators of intercession They do also make vowes to them and say Masses in their honor all which proue the erection of their congregations to be new and of a late deuice 59. They beleeue that S. Rock and S. Sebastian cure the plague that Apollonia cureth toothach that S. Lewes hath horses in his protection and S. Antony pigges of which all true Christians may be much ashamed 60. With the Collyridians the Romanists offer a rake in the honor of the blessed Virgin and with many other heretikes bring in diuers heresies and not only nouelties Finally for their owne impure traditions they leaue the obseruance of Gods holy lawes Let them therefore henceforth leaue to vaunt of the antiquity of their Church or to tell vs of nouelties séeing their Church holding these nouelties must néeds be new and of a late erection CHAP. XIII That Parsons maketh no conscience to wrest and corrupt holy Scriptures THus we sée the substance of Parsons his two first bookes of Three Conuersions quashed and brought to nothing But because he hath committed diuers other faults which in the sequele of our discourse we could not particularly insist vpon we haue thought it good to referre their further examination to this place For whatsoeuer bragges his followers do make of this braue worke yet by examination it will appeare that the Author hath fouly abused and mistaken Scriptures corrupted falsified and falsely alledged Fathers and other Authors bragged of himselfe and his conforts most vainely taken things in question as granted most simply erred in historyes and other authors most childishly applyed Scriptures and spoken of God and matters concerning God most blasphemously behaued himselfe toward his Prince most disloyally lyed and calumniated honest men most impudently alledged matters making against himselfe most sottishly and to reduce all into a briefe summe that this whole treatise is nothing else but a fardle of false allegations corruptions lyes and fooleries That he maketh no conscience to wrest and peruert the words of holy Scriptures it appeareth by these particulars In the front of his booke which he like a man of a front face without shame entituleth A treatise of Three Conuersions of England he tumbleth two sentences of Scripture together and maketh one of two He doth also wrest them both contrary to the meaning of the holy Ghost For whereas Deuter. 4. whence his first place is taken we are willed to enquire of ancient times and thereof to learne Gods great works in deliuering his people he applyeth the words of that text to the times of late Popes and to their trash and traditions And out of the words Deut. 32. whence his second place is taken where we are commanded to remember the old dayes of our forefathers c. he instnuateth that we are to looke back to the Popes