The blessings on Mount Gerizzim, and the curses on Movnt Ebal. Or, The happie estate of Protestants compared with the miserable estate of papists vnder the Popes tyrannie. By M.S. Doctor of Diuinitie.

CHAP. XIII. Parsons his cursed talke of cursings of England by chaunge of Religion, and gouernment vnder Queene Elizabeth, examined.

THe Prophet Dauid speaking of the foolish and wicked men of his time, saith, that their throate is an open se∣pulchre, * 1.1 and afterward, that their mouth is full of cursing and bitternesse. The which we sée verified in the Pope, and his impious sect. For their throates are wide as the graue, and swallow the wealth of Europe. They also degorge out of them all the wickednesse and villanie they can deuise a∣gainst the godly. Pius Quintus and Sixtus Quintus accurse the Quéene, Robert Parsons following their steppes raileth

vpon her in diuers libels. In his Warn-word that is a com∣plement of his foolery, he sayth, We receiued no blessings by her, but rather cursings. Here therefore we are to answer the barking of this cursed hel-hound, and of his accursed com∣panions.

In the first encounter of his Wardword p. 4. he saith, We are deuided from the general body of catholickes in Christen∣dome. But this should haue bene proued if he would haue any man to giue him credit. For we alleage, that the Pa∣pists, from whom we are deuided, are no Catholikes, belee∣uing the new doctrines of the late conuenticles of Lateran, Constance, Florence & Trent, & other Friers & priests, which neither were receiued of all men, nor in all times, nor in all places, which is the true propertie of Catholicke doctrine. Next we offer to proue, that we are true Catholikes, séeing the doctrine of our faith is Apostolicall, and vniuersally ap∣proued of all true Christians, and for the most part confes∣sed by the Papists, vntil of late time. If then this be a prin∣cipall curse, to be deuided from Catholickes, then doth the same fall on Parsons his own head, and vpon his trecherous consorts, and not vpon vs.

Secondly he saith, that we of England are deuided from Lutherans, Zuinglians, and Caluinists abroad, and from Puri∣tanes & Brownists, and other like good fellowes at home. But this common Iergon of Papists is already answered. For neither do we acknowledge the names of Lutherans, Zuin∣glians, and Caluinists, nor can he shew that the Church of England is deuided from the Churches of France, Germanie or Suizzerland, or that one Church oppugneth another. If any priuate man do maintaine priuat opinions in doctrine, as diuers Germaines, French, and English do, or else if there be any difference among vs concerning ceremonies and go∣uernment, that doth no more make a schisme in our church, then the diuers rites of Spanish, French, and Italians, and di∣uers opinions in al points of religion betwéen old and new Romish Doctors, maketh a schisme in the Romish Church. For generally we all agree in substance of faith, & in rites &

ceremonies refer euery Church to their libertie. In England publikely there is more vniformitie in doctrine, prayers & ceremonies, then in the Romish Church; albeit some priuat men, whom Parsons vseth to call Puritanes, dissent in some points. As among the Papists there are diuers that allow not all, which they hold commonly. But saith he in his Warne-word, Encont. 1. c. 15. the French, Germaines and Scot∣tish do not agrée with the English in the rule of faith, as is proued in the foure, fiue and sixe and sequent chapters. But if he had found any differences, he would not haue spared to set them down. In the chapters mentioned, he sheweth not that we differ in any article of faith, or substantiall point of religion, but rather in rites, ceremonies, and some diuers interpretations of some words of Scripture.

Thirdly, he would make his reader beléeue, that we haue no certaintie in religion, and that as he foole-wisely imagi∣neth, because we haue no certaine rule whereby to direct our consciences. And this he handleth both in his Wardword 1. Encontr. and Warnw. 1. enc. c. 15. & 16. and other places, skip∣ping like an ape vp an downe without rule, order or reason. But while he talketh of the rule of faith, he is direct con∣trary to himselfe. For in his Wardw. p. 6. he sayth, that the vniuersal Church was the direct rule and squire which we ought to follow, and in the Warnw. Enc. 1. c. 15. nu. 10. he tea∣cheth, that it is the summe and corpes of Christian doctrine deliuered at the beginning by the miracles and preachings of the Apostles. Where I omit to tell Robert Parsons, that it is absurd to make the same thing to be a rule and a squire, the rule being direct, and the squire being square. It is also ridi∣culous, though I do not tell him of it, to say that Christs do∣ctrine was deliuered by miracles: for it was deliuered by wri∣ting and preaching, and confirmed by miracles. But I can∣not forbeare to tell him, that there is great difference be∣twéene the Catholike Church and the Catholike doctrine. How then can these two make one rule? Next he taketh ex∣ception to my words, where I say that the Church of En∣gland hath a certaine rule to follow in matters of faith, as if

the canon of scriptures, and those conclusions which are to be drawne out of them, were no certaine rule: or else as if traditions, that are no where certainly described or set downe, were a more certaine and authenticall rule then scriptures, and necessary deductions out of them.

Fourthly he giueth out, that we despaire of all certaine * 1.2 rule or meane to trie the truth: which is a most desperate and impudent kind of dealing. For directly I told him before, and now I tell him againe, that our rule is most certaine, being nothing else but the canonicall Scriptures, and the conclusions necessary drawne out of them. Nay this rule may in part be confirmed by Parsons his owne confession. For if the corps of Christian doctrine preached by the Apo∣stles be the rule of faith, as he saith VVarnw. 1. encont. c. 15. where are we to find it but in holy Scriptures? He holdeth percase that it is to be found in the Popes bosome. But if he say so in schooles, he shal not want a greater plaudit then he had, when hauing ended his comicall dealings in Bayliol colledge, he was rung and hissed out of the house. For who knoweth not, that scabs and villany are rather to be found in the Popes bosome, then any corpes of Apostolicall do∣ctrine? for that is very rife with them. With the corpes of Apostolicall doctrine the Italian atheisticall Popes are litle acquainted.

We tel him further, that for trial of any point of doctrine we are not to run to the Popes sea, which is as much able to re∣solue vs, as his close stoole; but to the word of God reuealed in Scriptures, and if there be any difference about a place of Scriptures, we are then to compare the same with other places, to search the resolutions of Councels, of auncient and later Fathers, of the Church of England and learned men. Prouided alwayes that nothing be receiued as a ground of faith, which is not to be deduced out of the word of God. Whether then S. Augustine, or Hierome, or Ambrose, or Luther, or Caluin, or any preacher among vs bring vs the word of God, it is to be receiued. But if they teach without that, we are not necessarily to credit them, nor to beléeue

them in grounds of faith.

Out of the Scriptures we learne, that Christ hath giuen some Apostles, some Prophets some Euangelists, some pastors and teachers; albeit all particular matters are not precisely set downe. So likewise we are taught that these words, this is my body, are most true, & that the sacramēt is Christs body in a mysterie or sacramentally, albeit how the Sacra∣ment is called Christs body there may be some differences. Likewise out of Scripture we are taught, that the King is the most principall man in his Realme, and not to be sub∣iect to any other in externall gouernement, albeit euery one percase vnderstandeth not the seuerall points of his su∣preme authority. These differences therefore notwithstan∣ding, our rule of faith is most certaine.

Fiftly he would insinuate, that as vertue, houskéeping, & true dealing is much decayed, since her Maiesty came to the crowne, so pride in apparel, gluttony, drunkennes, lechery, swearing and other vices are much increased. But the man should shew that these vertues are decayed, and vices in∣creased in men that are truly of our Religion. If he say so, then let him name the men that are guiltie of these faults. If the men that are guilty be Papists, that for the most part are knowne to be carnall and cruel, and most vitious, he striketh himselfe and not vs. If they be Atheists or hypo∣crites, then his allegation maketh not to purpose. This I will speake to his teeth, that if our Ministery be no more honest and vert••ous, then the Popes, Cardinals, Friers, and Masse-priests, and our true professors then zelous Pa∣pists, it were pitie they should liue on the face of the earth. Some proofes I haue brought before, and more I shall al∣leage herafter. Let Parsons do the like against vs, and leaue his hypocriticall ostentation, and generall declamation, that maketh men rather to wonder at his impudency, then to beleeue that he dealeth truly or sincerely.

Sixthly, he very impudently imputeth all the troubles, wars and calamities that haue happened in Scotland, Ire∣land, * 1.3 Flanders & France, to alteration in Religion, and wold

lay the blame wholy vpon vs. But if he looke into their im∣mediate causes; he shall find, that the mint of this money was the Popes consistorie, and that he and his agents are the onely firebrands of all mischiefe. In Ireland, Gregorie the thirtéenth stirred vp rebellion by the traitor Saunders his legate: in England Pius Quintus by his agent Ridolphi and by Morton his messenger moued the two Earles to rise in the North, Anno 1569. The same Pope a∣nimated the Spanish King to make warres against the Quéene of England, and against them of the Low coun∣tries. The same Pope sent not onely his agents, to stirre the French, but ayded them both with men and mony. Gre∣gorie the thirtéenth likewise sent ayde to Irish rebels. The wars of Germanie were enflamed by that butcherly Pope Paule the third. To make short, all massacres, trecheries, warres and troubles haue wholy procéeded from their ma∣lice against the truth. If the Pope and his adherents ther∣fore haue bene troubled, so was Herode and all Ierusalem with him at the birth of Christ. If they blame vs for their troubles, so did the Pagans impute all their troubles to Christians, and their religion. But the true cause was not religion, but the hatred of impious Papists against reli∣gion.

Finally, he saith, that if her Maiestie had not altered re∣ligion, then her kingdome had bene flourishing and secure, and that she would haue had issue, and her succession certaine, and continued in friendship with the Pope, and auncient con∣federates, and neither had wars abroad, nor treason at home: and insinuateth, that by reason of alteration of religion al is fallen out contrarie. But if Wil Sommer had written this discourse, he could neuer haue spoken more foolishly, nor impertinently. For first I haue shewed, that the state of the kingdome for diuers respects was neuer more flou∣rishing. Secondly, if any danger hanged ouer our heads, the same might easily be auoyded, if lawes had bene execu∣ted against traitors. Thirdly, it is now apparant to the world, that want of issue in her Maiestie hath not hurt vs,

God sending vs so gracious and magnanimous a king. Fourthly his royall Maiestie succéeding in her throne hath declared, that she wanted no succession. The same act also sheweth, that Parsons and all his consorts are a packe of false Prophets. Parsons his booke of succession doth also de∣clare him to be a false traitor. Fiftly, it is a ridiculous thing to tell vs of vnion with the Pope, and his mediation of peace. For there ought to be no agréement betweene Chri∣stians and Antichrist. Here the Noddie will storme, that his holy Father should be called Antichrist. But let him an∣swer my reasons in my fifth booke De Pont. Rom. against Bellarmine; and then let him storme, while his heart break. Sixtly, we haue so litle losse by breaking with the Spanish king, that all men of knowledge pray, that either he may chaunge his former courses, or that the warrcs may still continue. Finally, this land hath no reason, either to feare forraine warres, or domesticall treasons, vnlesse we will vncouple the Popes hounds, that come hither to teare the kings Maiestie and State in péeces: which I hope he and his Councell of state will looke vnto.

Whether then we looke into the Church, or the State; we must needes say, that Quéene Elizabeths raigne was most happie. And that so much the rather, for that all her aduersaries wit and malice doth not affoord any one sound argument, that doth any way sound to her disgrace. Robert Parsons hath long barked in vaine against her procée∣dings. But he should remember, that the end of mad barking curres, is beating, if not hanging.

Notes

• * 1.1

  Psal. 14.
• * 1.2

  Warnw. 1. en∣cont. cap. 17.
• * 1.3

  Wardw. p. 3. Warnw. 1. en∣coutr. cap. 18.