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
with the article of transubstantiation that is so repugnaÌ„t to Scriptures faith authority and common sence Secondly he wrongeth the famous Councell of Nice to equall it to the conuenticle of Lateran vnder Innocentius the 3 nay vnder the kingdome of Antichrist in the times of darkenes Thirdly he séemeth little to vnderstand what passed in the Councell of Nice that supposeth that Councell first to haue established the article of the Trinity Fourthly he auoucheth an vntruth impudently where he saith the article of transubstantiation was held from the beginning For I haue shewed before that the Master of Sentences knew it not And in my books de Missa I haue ouerthrowne transubstantiation by the testimonie of Ambrose These two sentences which he alledgeth outof Ambrose make nothing for Parsons For he will not deny but that species or formes remaine where as Ambrose saith they are changed Againe Ambrose will not haue any other change in the elements then is wrought in our regeneration or in the iron of the hatchet of one of the sonnes of the Prophets 4. Reg. 6. or in the vnion of the two natures in Christ as is euidently seene lib. de ijs qui initiantur ca. 9. and de Sacrament lib. 4. ca. 4. This mutation he wil haue to be such that the things still remaine Vt sint quae erant in aliud commuteÌ„tur The same Father lib. 6. de Sacram. ca. 1. saith we receiue bread Tu sayth he quia accipis panem diuinae eius substantiae in illo participaris elemento Fiftly he bewrayeth singular ignoraÌ„ce or negligence that citeth the ninth booke of Ambrose de Sacramentis where he wrote but sixe if those sixe bookes at all were his and alledgeth these two places as out of Ambroses booke de Sacramentis that are not there to be found but are deriued out of his booke de ijs qui initiantur ca. 9. Finally he grossely belyeth Ambrose where he sayth he auerreth the change of natures of elements and of one substance into another for he doth neither talke of the change of natures of elements nor substances To prooue the article of the Popes supremacy of the worship of images and of the sacrifice of Masse to haue bene alwayes beléeued in the Church he alledgeth neither authority nor reason but only saith that although we appoint certaine times when these things began yet we dare not stand to any certaine time nor can alledge the certaine authors of them But as in his owne proofes so in reporting our assertions he vseth notorious falshood and impudencie For we do not say as he reporteth that the Pope challenged this supremacy which now in some countries he possesseth vnder Pope Gregory and Phocas the Emperour but that they began to encroch by litle and litle and that Boniface the 3. obteined of Phocas that the seate of Peter should be esteemed chiefe of all Churches as Platina saith in Bonifacio 3. The rest we say the Popes obteined partly by fraud and force of armes in the time of Gregory the 7. and diuers of his successors The authors of the Masse and of the worship of Images both entring by degrées we alledge most certainely out of their owne histories and stand to our allegation so firmely that Rob. Parsons notwithstanding his great cracks thought best to passe ouer the matter in sad and déepe silence That heresies could not creepe into the church without being espied we graunt therfore shew how popish heresies grew to be contradicted by the most auncient and sound Fathers and that Rob. Parsons had litle reason to stand vpon this exception or his negatiue proofe as he ridiculously calleth it His affirmatiue proofe also is not much better First he citeth the names of Irenaeus Iustine Martyr Athenagoras Clemens Alexandrinus for proofe of the Popes supremacy fréewill merit of works the sacrifice and ceremonies of the masse But very wisely he maketh only a muster of names without making them to speake lest in the places quoted either they should hap to say nothing or else to speake against the producents cause Only he could not as he sayth Pag. 129. omit one place out of Ireney lib. 3. aduers. haeres ca. 3. beginning Maximae antiquissimae ecclesiae c. but first he choppeth off the beginning of the sentence which sheweth that y e tradition of other churches is no lesse to be regarded then that of the church of Rome and that Irenaeus citeth the Romish churches tradition only not as head but for auoiding tediousnes Quoniam valde longum est saith he in hoc tali volumine omnium Ecclesiarum enumerare successiones maximae antiquissimae c. Secondly absurdly he translateth these words ad hanc ecclesiam propter potentiorem principalitatem necesse est omnem conuenire ecclesiam in this sort for that vnto this church in respect of her more mighty principality it is necessary that all churches must agree haue accesse Whereas Irenaeus his meaning only is that euery church should haue respect vnto the church of Rome in respect of her greatnes dignity and not subiect it selfe or agree vnto it Thirdly he collecteth very absurdly y t because Christians did respect y e church of Rome much while it kept the faith sincere now also all churches are to respect it being departed froÌ„ the faith tyraÌ„nizing ouer all others For why should we rather respect that church then the church of Ephesus Smyrna whose succession and tradition Irenaeus then no lesse respected then that of Rome Mainely therefore doth Parsons conclude vpon Irenaeus his words saying lo here the principality of that church coÌ„firmed For by the Popes supremacy far greater matters are now vnderstood then Irenaeus euer gaue to Rome or vnderstood by principality Next he vrgeth the coÌ„fession of y e MagdeburgiaÌ„s against vs. But neither do we allow whatsoeuer they say nor do they bring any thing to help Parsons to proue that the moderne faith of Rome was professed by Eleutherius bishop of Rome True it is that in the 2. Century c. 4. vnder y e title of Incommodious opinions and stubble of some Doctors they alledge Ignatius epist. ad Rom. and Irenaeus lib. 3. c. 3. and centur 3. c. 4. do mislike Tertullian for giuing the keies only to Peter and saying that the Church is built vpon him Likewise they taâ—â— Cyprian for some spéeches But it is plain ideotisme héerof to conclude that either Cyprian or Tertullian or Irenaeus or Ignatius doth hold maintaine the bishop of Romes authority which now he challengeth Parsons séemeth not to haue read Cyprian No way certes he can be thought to vnderstand him that nameth Salonius for Sidonius and supposeth Maximus Vrbanus and Sidonius named in that epistle to be holy Fathers and to haue affirmed that there ought to be one chiefe Bishop in the catholike church wheras these three returning from the side of schismatikes that in euery church had erected a bishop of their
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
But it is a bald course to say euery where when neither himselfe nor Bellarmine a farre better disputer then he is able any where to find the Pope to be supreme iudge of controuersies and Christs Uicar generall and that he cannot erre or that Christs body and bloud is offered in the Masse by the Priest for quicke and dead and in honor of Saints or that the substance of bread and wine is turned into Christs bodie and bloud in the Eucharist or that any Images are to be worshipped with Latria and such like popish doctrines Blushed he not then to bely so many Fathers in so many matters and all with one breath Pag. 128. rehearsing certaine words of the Magdeburgians concerning factions and opinions he addeth these words Among them that professe the Gospell which they haue not He taketh also the word Communicationem from their sentence concerning the presence of Christs body Pag. 129. in the allegation out of Irenaeus lib. 3. aduers. haeres cap. 3. he choppeth off the beginning of his sentence which declareth that the tradition of other Churches was as well to be respected as that of Rome He maketh him also to say That all Churches must agree to the Church of Rome which he neuer thought Lastly by tradition he giueth his reader to vnderstand that Irenaeus speaketh of traditions not contained in Scriptures where expresiy he mentioneth the Articles of the faith most plainly contained in holy Scriptures Pag. 177. to shew that there was conformitie of Religion throughout Christendome except onely in some places of the world where were certaine reliques of Pelagians and Eutychians and other Heretikes for the first he alledgeth Gregory lib. 5. Epist. 14. and for the second Greg. lib. 10 in lob cap. 29. Whereas in the first place he onely mentioneth Pelagian booke and in the second doth not so much as speak one word of the Eutychians and in neither hath any word concerning the vniformitie of Religion throughout Christendome Pag. 188. to proue the word Masse he alledgeth Augustines Serm. 237. and 251. de Tempore Concil Mileuit cap. 12. Epiphanius haeres 5. Euseb. lib. 5. hist. cap. 23. and vit Constant. lib. 3. cap. 17. and Concil Carthag 4. cap. 84. But first Eusebius and Epiphanius are grossely belyed For how could they writing in Gréeke speake of the Latine Masse Secondly the two Sermons ascribed to S. Augustine as the rest also De Tempore are counterfeit And yet nothing is therein concerning the Popish Masse Thirdly the Councel of Mileuis speaking of Missae or dimissions of the people by certaine blesings and the fourth Councell of Carthage by the word Missa vnderstanding the dimission of the Catechumeni maketh nothing for the Popish Masse These authors therefore are fondly and falsely alledged Pag. 201. he telleth how Patritius was sent to the Scots after Palladius and for euidence bringeth foorth Prosper contr Collator and Bede lib. 1. hist. Angl. c. 13. but neither of them hath one word of Patritius Pag. 228. he saith that Irenaeus accompteth the enumeration of the Bishops of Rome a full proofe against Heretikes But he abuseth this holy Father and belyeth him For of this full proofe he hath not one word Further he speaketh of Churches not only of the Church of Rome and with the succession of Bishops ioyneth the tradition of the faith kept in Churches Lastly by the tradition which he mentioneth he meaneth the faith contained in holy Scriptures Pag. 278. he alledgeth a place out of S. Augustine lib. cont Epist. fundam cap. 4. touching succession as if he made that a principall motiue to embrace the Christian faith and a proper marke of the Church whereas that holy Father reckoneth that among and after others and no way accompteth it a marke of the Church Pag. 282. S. Augustine lib. de Vtilit cred c. 7. is alledged for proofe of the succession of the Church of Rome but falsly For he speaketh of the successions of diuers Bishops in the whole Christian Church which ouerthroweth the pretended prerogatiue of the Romish Church Pag. 291. S. Augustine in Psal. 44. 47. lib. 2. contr liter Petil. and other Fathers are alledged to proue the Church to be so visible that euery one may sée it and know it But it seemeth our aduersarie cited them at all aduenture For in some of these places litle mention is made of the Church and in none of them is his intention proued Pag. 305. To proue these words found in the Legend to haue bene vttered by S. Andrew Ego omnipotenti Deo qui vnus verus est immolo quotidiè c. He quoteth Bernard Sermon de S. Andrea and Lanfranc lib. contr Berengar But that Sermon is counterfeit and in neither of the authors are these words to be found Pag. 383. Bedes testimonie lib. 3. hist. cap. 27. is alledged to proue the sending of Willibrord with eleuen companions towards the conuersion of Germany But the Chapter being read doth confute our aduersaries falshood Pag. 401. To proue that Athens had no schooles of learning in it when that woman that was afterward Pope called Iohn the eight is reported to haue studied there Zonaras and Cedrenus in vita Michael Theod. Anno Christi 856. are produced for witnesses but falsly and absurdly For no such matter is to be gathered out of them Pag. 472. He maketh S. Augustine lib. 1. quaest Euang. q. 38. and Tractat. 2. in Epist. Ioan. to say that it is as easie to see in all ages where the true visible Church goeth as to see the Sunne at noone time when it shineth clearest But this is a tricke of his false dealing For in the first place he saith onely That the Church is rightly called Lightning because it breaketh out of the clouds which sheweth that the Church is sometime darkened with cloudes and not séene And in the second he hath nothing but these words of the Psalme in Sole posuit tabernaculum suum Which do plainely demonstrate the Church being like to the Sunne that the same may be hidden or darkened as the Sunne is hidden in the night and in the day time obscured with clouds And such is the mans honest dealing with other Fathers CHAP. XV. Certaine examples of Robert Parsons his Thrasonicall bragges and beggarly crauing of matters in question COmmonly we find by experience that the greatest braggers performe least If no man else yet Rob. Parsons doth verifie it by his example For albeit he boasteth much yet when it cometh to performance he beggeth matters in question rather then prooueth them In his Epistle dedicatoris he braggeth of vndoubted Charters Enrolments Euidences writings and witnesses which he saith he will bring foorth for proofe of the Romish religion and giueth out great words of his future doughtie déedes Yet when we come to the examination of his best proofes we find that his witnesses depose either nothing for him or much against him that his euidences are euident
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
alone then not in the Popes traditions 16. None of them did euer speake vnreuerently of Scriptures or call them a killing letter or a matter of strife or a nose of waxe or a shipmans hose or such like as do our aduersaries 17. None of them did make the Latine translation of the Bible more authenticall then the originall Tert. Nay Peter albeit he had the gift of tongues yet did he not write in Latine but in Greeke 18. Neither did Eleutherius or Gregorie call himselfe the spouse or rocke of the Church or Christs Vicar or substitute Nor did either S. Peter or Austin allow such proud titles 19. Neither did Gregorie the first nor any before him call himselfe King of Kings or Supreme Monarch of the Church Nay Gregorie rather delighted in the name and title of seruant of seruants and the rest of the bishops of Rome in ancient time were humble men and detested these proud titles 20. In the times of Gregory and Austin neither the number of Sacraments nor those formes rites which now the Synagogue of Rome vseth were established If Parsons will maintaine the contrary let him make proofe that the words vsed in the popish sacraments of Confirmation and Extreme Vnction were knowne practised in those times Let him also shew that Priests were then appointed to sacrifice for quick dead Now if he cannot find these formes in the time of Gregory he will be much more puzzeled to find them in the daies of Eleutherius or Peter 21. The Master of the Sentences lib. 4. dist 11. confesseth frankly that he knoweth not whether the conuersion in the Eucharist be substantial or not Qualis sit illa conuersio sayth he an formalis vel substantialis vel alterius generis definire non sufficio Much more difficultie then shall Parsons find to prooue his Transubstantiation out of the doctrine of Austin Gregory Eleutherius and Peter 22. S. Peter knew no other Priesthood but that which was common to all Christians neither did he acknowledge any sacrifices of Christians but spirituall Neither Eleutherius nor Gregory nor Austin euer heard that a Masse-priest did either offer vp Christs body and bloud really or as we reade in the Canon of the Masse take vpon him to be a mediator for Christes body and bloud 23. It is impious to thinke that either Peter or Gregory or any in those times beléeued that hogges and dogges eating consecrated hoasts did with their mouthes eate and swallow downe into their belly the body of Christ as the Schoolemen and most Papists now teach 24. S. Peter neuer put the Sacrament in pixes nor adored it as his Lord and God Neither do we find that either Elcutherius or Gregory practised any such matter For it was first ordred by Honorius the third that y e Sacrament should be kept in pixes and worshipped after the moderne fashion 25. In the Romish ordinall we finde no prayers for the dead nor any priuat masses nor masses for warre peace plagues or for hogges and horses and such like vses If then the same be thought to haue procéeded for the most part from Gregory and from others that succéeded him it is certaine that these abuses came in after his time 26. The forme of hosts and singing cakes not much bigger then a counter and the image of the crucifixe vpon them and the idolatrous worship of Latria giuen to them was vtterly vnknowne in Gregories time and long after 27. The old ordinall of Rome doth shew that the confession of penitents was not made to Saints or Angels in Gregories time or before him 28. Neither in Gregories time nor before him do we find that any godly Bishop commanded that the publike Liturgie of the Church should be sayd in Latin or Gréeke or other language not vnderstood by the common people or that he suffred the Sacraments to be administred in tongues not knowne of the vulgar sort Nay the Apostle Paule 1. Cor. 14. sheweth plainely that praiers in a tongue not vnderstood are fruitlesse which doctrine no question antiquitie much respected 29. Now the Romanists will haue all Churches to follow Rome as their Mistresse in all rites and ceremonies But Gregory as Bede testifieth lib. 1. hist. Angl. c. 28. gaue Austin liberty to chuse out of all Churches what rites he thought most conuenient Ex singulis quibusque Ecclesijs saith he quae pia quae religiosa quae recta sunt elige 30. Neither did Austin nor Gregory consecrate a Paschal lambe at Easter after the Iewish manner or hallow water to driue away diuels and for remission of venial sinnes as is now practised by the Papists 31. The law of auricular confession and the necessity and forme thereof was first established by Innocent the third c. Omnis vtriusque sexus de poenit remis It is not therfore likely that y t same should be practised in Gregories time or before 32. Gregory would not haue Saints images broken or defaced in Churches yet did neither he nor any Bishop of Rome before him allow the worship of them Quòd ea adorari vetuisses omnino laudauimus saith he lib. 9. epist. 9. ad Serenum speaking of images of Saints And again Si quis imagines facere voluerit minimè prohibe adorare verò imagines omnibus modis deuita that is if any will make images foibid them not but by all meanes auoid the worship of images But Peter and Eleutherius neither worshipped images nor suffered them to be made in Churches None of them certes nor Austin himselfe did thinke or teach that the crosse or crucifixe is to be worshipped with Latria Austin comming to Canterbury had a crosse of siluer and the image of our Sauiour painted in a table as Bede lib. 1. hist. Angl. ca. 26. reporteth but he sayth not that either the crosse or image was worshipped with Latria or otherwise either by him or by others 33. Both Gregory and Austin vsed Letanies But neither did they pray to the virgin Mary nor to Peter nor Paule nor to other Saints Austins Letany as we may reade in Bede hist. Angl. lib. 1. ca. 16. was nothing but a praier directed to God 34. Gregory and Austin estéemed much the reliques of Saints yet did neither of them digge their bodies out of the graues and put them in shrines to be worshipped as is the fashion of papists of our time 35. Neither did Gregory take vpon him to canonize or vncanonize Saints or to appoint Masses to be said or holidayes to be kept in their honor And if this will not be prooued of Gregory much lesse will it be shewed that either Eleucherius or Peter euer taught or allowed any such canonization of Saints or Romish worship giuen them 36. Gregory allowed Purgatory as it seemeth for small faults yet did he not beléeue that men did satisfie in Purgatory for the temporall paines of mortall sinnes nor that the bishop of Rome by his indulgences could deliuer men out of Purgatory As for
Decretals and corruptions of former times But the holy Scripture sendeth vs to the Prophets Patriarks and the people of God which were eye witnesses of Gods speciall fauour towards his people Both the places do vtterly ouerthrow Parsons his cause that hath neither help of antiquity nor testimony of the Fathers of the Church In his Epistle he applieth these words Philip. 1. To you it is giuen not only to beleeue in him but also to suffer for him to his complices the Papists But he leaueth out these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is for Christ. Percase his conscience told him that in England none of his consorts suffer for Christ but rather for Antichrist Further most of them are so ignorant that they neither know what Christ is nor what it is to beléeue in Christ holding it sufficient to beléeue as the Pope doth who for the most part beléeueth no more then the great Turke Where the Apostle Philip. 1. saith Ut vincula mea manifesta fierent in Christo in omni praetorio he changeth his words and maketh him to say Vincula vestra manifesta siunt in Christo in omni praetorio making the Apostle to speake an vntruth and applying his words to the Papists who neuer suffered for Christ nor were euer called before any barre for his sake but rather for treason and rebellion and mainteining the faction of Antichrist to whose seruice they haue consecrated themselues He doth also mistake the Apostles meaning vtterly where he saith The Apostle gloried of himselfe and his fellowes For he doth not once mention his fellowes nor glory of himselfe or his bonds as this glorious fellow surmiseth The Apostle 1. Thess. 1. commendeth them for that they became followers of Christ and of the Apostles and receiued the word of God with ioy in the holy Ghost in great tribulation But Parsons applieth these words to the Papists Let indifferent men therefore iudge how madly he applieth and biolētly wresteth holy Scriptures to serue his leud purpose For Papists follow not Christ nor his Apostles but Antichrist his false apostles the Masse-priests and Iebusites The word of God in vulgar tongues they receiue not to be read publikely nor do they ioy so much in the holy Ghost as in their owne diuelish practises treacheries and murthers They suffer no tribulation nor affliction of mind or body but liue in all delights pleasures of the world rather following the sect of the Epicures then the piety of Christians Neither can it be shewed wherein y e Papists of England may be resembled in any thing to the Christians of Macedonia vnlesse it be in that they be enemies of the crosse of Christ and make a god of their belly as the Apostle saith speaking of some Macedonians Philip. 3. Finally the place is not so euil applied but it is worse translated for to the text he addeth these words published euery where throughout the world and leaueth out these that we need not to speake any thing These words of God by his Prophet Isay chap. 1. I will turne my hand vpon thee and purge away thy drosse till thou be made pure and will take away thy tinne are so absurdly applied to his consorts that professe a religion full of drosse and superstition a religion most impure and full of hereticall corruption a religion full of base mettall and that teacheth her clients to worship Images of tinne lead y e while he endeuoreth to praise the Papists he doth vtter words that do vtterly confound both them their drossy Religion Intus pugnae foris timores saith the Apostle 1. Cor. 7. But Parsons to shew that he mainteineth a peruerse Rèligion turneth his words contremont making him to say Foris pugnae intus timores It may be he was much ashamed to acknowledge that there is such a faction diuision betwixt y e Secular Priests and the Iebusites throughout England Further if vnity be a marke of the Church as his consorts pretend then did he well perceiue that such diuided companies as the Secular Priests Iebusites cannot belong to the Church and therefore thought it best to corrupt the Apostles words Matth. 8. we reade how Christ arose and rebuked the winds and sea and how there followed a great calme But Parsons wickedly applieth these words to the Pope for Christ honoring Antichrist and giuing the power of God to a wretched man who is so far from calming winds and seas that he cannot appease the troubles of his owne house nor stop the ouerflowing of Tiber. Nay albeit he endeuor to stop the breaths of true preachers yet shall the sword of the word of God issuing out of their mouths lay his kingdome wast and destroy the fortresses of his Antichristian state 1. Reg. 3. Heli the priest submitteth himselfe to the will of God foretelling the certaine destruction of his house saying It is the Lord let him do whatsoeuer seemeth good in his eyes But Parsons doth impiously apply them to the Kings Maiesty disloyally as it seemeth wishing and prophecying of some such like destruction to the Kings house and lignage as hapned to Heli and his issue and this the gunpouder and vndermining Papists haue of late attempted In these words Hebrews 5. Didicit ex ijs quae passus est obedientiam Parsons leaueth out the word obedientiam and where the Apostle approprieth them to Christ he detorteth them to the King In his Preface alledging the words of Christ Matth. 24. he maketh himselfe to say That such times of heresie and contradiction should come whē one sect would say here is Christ and another there is Christ. Where we may sée manifestly that he neither speaketh of diuers sects nor of y t contradiction or heresies of diuers sects but saith indefinitely If any say here is Christ or there is Christ beleeue him not And this directly maketh against euery seueral sect of Papists who pretend that Christes body is conteined in pixes and lyeth lurking vnder the accidents of consecrated hostes and is offerd by polshorne prièsts in euery corner of their Churches Citing the words of Peter Act. 10. who saith That Christ was not manifested to all the people but to certaine witnesses before appointed by God he beareth his reader in hand that this was done to the end that their faith might be of more merit whereas we find not any mention made of merit in that place nor any suspition of any such matter Out of the words of Marke c. 16. he concludeth That we are to captiuate our vnderstanding not only to the obedience of Christ but also to those that preach vnto vs. But there is great difference betwixt the incredulity of those y t would not beleeue the Apostles teaching Christes resurrection of which Marke speaketh and the piety of such as beleeue not the Friers Monks and Masse-priests which are the false Apostles sent out by Antichrist teaching y e Popes Decretals and Romish forged traditions Pag. 21. he