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. XI. Parsons his vaine clamors and idle ob∣iections reiected.

THis chapter might very well haue taken vp most of Parsons his idle declamation. For as Hierome sayth, Quicquid amens loquitur, vociferatio & clamor appellandus est. * 1.1 That is, Whatsoeuer a mad and brainsicke buzzard talketh, it is to be termed bauling and crying. But we wil only put here his notorious outcries and railing clamors.

Where Sir Francis Hastings hauing promised to answer all the Wardworders cauillations, leaueth him to his han∣ging ward: Lo (saith Parsons) threates that go before argu∣ments. And then he saith, that no fencers, nor swashbucklers, nor cutters of Queene-hiue, or other kilcowes, could euer fol∣low the fray vpon Catholikes more sharply then he and Top∣cliffe. But what néeded all this crie vpon so small occasion? Can he not abide to heare of the hanging ward, himself ta∣king the name of a fencing warder? Againe, why should he talke of threates, when Sir Francis doeth rather prophesie what Parsons wil come to by his treasons, then threaten to follow him for them? Finally, why doth he runne vpon M. Topcliffe with a rabble of railing words, the man being not once mentioned in this place, and being more graue and honest then the chiefe inquisitor of Rome for al his scar∣let robes? This belike is his round answering, distinguished (as he saith, fol. 6.) from rayling. But if his round answe∣ring be no better, he shall declare himselfe to be a stale hack∣ster with his ale-pot termes, and neither good disputer, nor wittie iester, in disputing, intitling traitors Catholikes and Martyrs, which is denied. And in iesting like a hollow rockes eccho, retorting his aduersaries words, & vomiting out nothing else but filthy slaunders, and outworne termes of king Henry the eight his dayes.

Fol. 8. he crieth out of two apparant abuses, calumniation, and flattery. And why? Forsooth because Parsons is accused to reioyce that her Maiesties yeares grow on so fast, and be∣cause Sir Francis doth pray for the prolongation of her daies to the holding out still of the Popes authoritie. As if it were flattery to pray for her Maiesties long life, and not lawfull so to do. Or else, as if all the world knew not that Parsons by publishing Sanders de schismate, and diuers libels hath sought her disgrace, and both by warres and treasons to the vttermost of his power procured her destruction. But (saith Parsons) it may be presumed that the Essexian assault would haue abbreuiated this still. Where I pray you note, that be∣sides the slaunder of this noble Earle, he confesseth, that if that action had taken effect, the Popes authoritie would not haue bene still holden out. By which it may appeare, that by the trechery of some hollow hearted Papists, this noble Earle was brought to destruction.

Fol. 9. most impudently he affirmeth, that nothing is an∣swered to his discourse of Emoluments of tolleration of po∣pish religion, and of the hurts that haue come of alteration of religion. As if popish religion being proued false, idolatrous and disastrous to all kingdomes, all his discourse did not fal to the ground. But this is the fashion of such combatants, to crie victorie when they are beaten out of the field. Like∣wise he crieth out manifest vntruths, because Sir Francis saith, he was first called into the field by Parsons. But as wel may the théefe say, that the peaceable traueller that giueth war∣ning to all to beware of théeues, prouoked the théefe to set vpon him. The Spaniards were ready to come for England. Sir Francis giueth the alarme. Out commeth captain Cow∣bucke like a cutthrote, and setteth vpon him in his Ward∣word. Is it not he then that beginneth this braul? And doth not he in fauour of publike enemies make himselfe ready to cut our throtes?

Fol. 11. he saith, my Preface tendeth wholy to bloodshed. But this grieuous accusation required some more proofe then he bringeth. Notwithstanding let vs heare what he al∣leageth.

His first perswasion (saith he) is by extolling excee∣dingly her Maiesties extraordinary clemencie. As if the prai∣sing of a Princes clemencie were a perswasion to crueltie. Or as if Parsons commending Pope Clements clemencie, perswaded him to rigour. Who euer heard such a witlesse speake? Another reason he imagineth me to haue drawne from the meanings of papists. But like an vnskilful archer, he neither hitteth my reason nor intentiō. He is therfore to learne, that my purpose was to arme her Maiesty againft Parsons and his consorts treasons: and rather to secure the State, then to vse violence to any, but such as by all means oppugned the State, and sought by trechery to vndermine the State.

Where I shew that heretikes, idolaters & traitors are to be punished, & therfore factious papists: he saith, thus to rea∣son * 1.2 at randō, is much like to boies argumēting in sophistry. And yet he with all his logick shal neuer answer this argument, considering that I haue proued Robert Parsons and his con∣sorts to be heretikes, idolaters, and traitors. Nay W. R. in his cleere Confutation confesseth so much, not answering * 1.3 any of my arguments. But (saith he) shew me one example from the beginning of Christendom, that euer man or woman in any age was punished as an heretike, by the Christian com∣mon wealth, for sticking to the religion of the Pope of Rome. As if I had not shewed, that Angelikes, Carpocratians, Mar∣cionists, * 1.4 Manicheys, Prince-killing circumcellions, and As∣sassins, Pelagians, Collyridians, crosse-worshippers, and diuers others holding the same points which now the Pope professeth, haue bene condemned and punished for here∣tikes.

Fol. 15. he crieth out folly and impudency, in prouing that idolaters and heretikes are by lawes to be repressed. But he dissembleth cunningly whatsoeuer is otherwise brought by me, to proue Papists to be idolaters and heretikes. He pas∣seth by also two Gréeke sentences, taken out of Euripides and AEschines: for to him Gréeke is of hard digestion. Fi∣nally, whatsoeuer is said of the Papists for railing against

the Quéene in the booke De schismate Anglicano, set out vn∣der Sanders his name, and in other libels, Parsons doeth wholly omit, and yet he maketh a shew as if he would answer all, writhing his face like an old ape swallowing pilles.

In the same place he noteth, as he sayth, a contradiction betwixt Sir Francis and me. But the contradiction was in his vnderstanding, and not betwéen vs. For neither would I, nor he haue simple Papists punished with death: which is the opinion of S. Augustine concerning simple heretikes. Nor doth Sir Francis denie, but that factious, dogmatizing, and obstinate heretiks ought to be put to death: which both S. Augustine and I my selfe affirme.

Fol. 16. b. he giueth out, that the words of Paul (Rom. 16. where he would haue such marked diligently as caused diuision and offences, contrary to the doctrine which the Romanes had receiued) make directly against vs, and not against the Pa∣pists. But then he must shew, that we haue forsaken the doctrine preached to the Romanes, and they not. He must, I say, shew that S. Paul taught, that Clernent the eight is the fpouse and rock of the Church, that there are seuen sacraments, that Christs body is corporally vnder the accidents of bread and wine, and in as many places as is the sacrament, that the accidents of bread and wine subsist without their substance, that a Christian may liue without sinne, that latria is due to the crosse, that we are to pray to saints after the fashion of the Ro∣mish church, and such like points of popish doctrine. Or else he shall make a direct lie, where he saith these words make directly against vs.

Hauing rchearsed the law Cunctos populos. Cod de summ. * 1.5 Trin. & fid. Cath. he crieth out, and willeth vs to tell him, whether the same touch not vs. But if we tell him true, it will make little for his comfort. For we neither refuse to communicate with the Church of Rome, nor the Church of Alexandria, that was in Damasus his time. Nor do we di∣gresse from the faith mentioned in that law, which Parsons like a falsary cut out, seeing it made not for his purpose.

But séeing true Christians do not communicate with the Church and Bishop of Alexandria that now is, why should Christians communicate with the Pope and his sect, séeing they haue embraced a number of nouelties and heresies, and published them in the Conuenticle of Trent, which were vn∣knowne to Damasus, and to the Church of Rome long after his time?

Fol. 20. he complaineth of iniuries offered by the Watch∣word, as a famous libell, as well to great forreine princes and nations, as to honourable, worshipfull, and honest subiects: whereas whosoeuer readeth the book, shal find that Sir Fran∣cis spcaketh onely against forreine enemies, and notorious traitors. If then Parsons put his consorts among them, it is maruell they spit not in the rascals face and defie him. A∣gaine, if Sir Francis be reprehended for writing against for∣reine enemies, and domesticall traitors: what doth Parsons deserue, that hath set out Sanders de schismate, Allens wicked Exhortation to the Nobility and people of England and Ire∣land, and diuers other libels to the disgrace of his liege so∣ueraigne and nation, and hath taken vpon him the defence of publike enemies and traitors?

Fol. 24. he would make vs beléeue, that the Knight flyeth the true combat, & that he runneth behind the cloth of Estate. But in the first he sheweth himselfe a false accuser; in the second, a vaine bangler. For the controuersie arising about Sir Francis his discourse, what was required at his hands, but the defence thereof, and the answer to Parsons his vaine cauillations: Again, seeing his purpose was to rehearse the principal blessings that God hath bestowed vpon this land through her Maiesties gouernement, how could he satisfie mens expectations, vnlesse he touched matters of statc, as well as religion? If then Robert Parsons seuer the inconue∣niences ensuing from the change of religion, from the rare good parts both in nature and gouernement of her Maiesty, as himselfe confesseth fol. 25. then doeth he like a cowardly fel∣low runne out of the lists, and flie the combat, and not we. For we haue proued, and alwayes offer to proue, that both 〈4 pages missing〉〈4 pages missing〉

variety in their liturges, as the missals and formularies of Toledo, Seuil, Sarum, Paris, Rome, Yorke and Millan do shew. Neither hath Parsons any thing to answere, but that in the substance of the sacrifice they agree. As if that were all, or the most part of the Romish seruice: or as if I had not shewed that this is most false, in my bookes De Missa. Se∣condly, it is true that the Conuenticle of Trent hath aboli∣shed diuers old missals and formularies, as the bull prefired before them shew. Thirdly, it is true that Iustine and Dio∣nyse describe the forme that Christians vsed in their Litur∣gies, as Iustines second Apologie, and Dionyse his bookes of Ecclesiasticall hierarchie testifie. Fourthly, the instruction of the Armenians was no act of the Conuenticle of Florence, but of some odde Masse-priest that vsed that conuenticles name. It is no lie therefore, not withstanding this instructiō that the Conuenticle of Florence did not by any cannon esta∣blish seuen sacraments. Fifthly, the Conuenticle of Lateran vnder Innocentius the third, doth mention penance, but gi∣ueth the name of sacrament, as I sayd most truly, to Bap∣tisme and the Eucharist. Finally it is most true, that the po∣pish sacrifice of the Masse was not knowne of the auncient fathers: and I haue proued it in my third booke De Missa a∣gainst Bellarmine. Which if Robert Parsons confute, I shall be content that the Pope bestow on him a Cardinals hat. But if he be not able to answer, and yet will néedes cry out famous falshood, I will bestow on him a pointed cap with a bell, and a capons feather, to let all the world know, that at that house dwelleth a sot. Ignatius, Irenaeus, & other fathers that he doth mention, speake not of the body and bloud re∣ally offered in the Masse, but of an oblation made in com∣memoration of that sacrifice. Our writers, albeit they mis∣like the fathers in some things, yet no where do they yéeld, that they speake of the popish sacrifice of the Masse, of∣fered after the damnable fashion of the synagogue of Satan.

Fol. 107. he calleth for two reall differences betweene pa∣pists in the points of faith. And therefore I count my selfe

bound to shew him not two onely, but many more. It may please him therefore to reade what I haue sayd before, and to answere to euery point particularly: and then I hope he will cease his harsh and currish bawling. He must also shew, that his consorts differ not in matters of moment, or in any thing, if he will defend their vnion.

Fol. 111. he crieth out, and in his dogges boyce sayth, If this woodcocke, or any of his crew can shew any one no∣ueltie, as an article of faith in our religion, &c. And againe, If O. E. or his mates can shew any one heresie, taken for an heresie by the generall Church. What then: forsooth he saith, He will yeeld in the rest. Which I would pray him to remember. For if I do not make him in this poynt a foote length of nose like a Curliew, let the Pope, if it be his pleasure, make him king of the Canaries. Nay I haue already shewed diuers both nouelties and heresies to be contained in Popish religion, and no Popish woodcocke yet hath thrust out his beake to answere, shewing themselues by their wits to be woodcockes, and by their silence Codfish. Dnely one woodcocke of Rome vnder the maske of W. R. aliâs Walphoole, or wicked Richard flusheth forth with his long bill. But his answere is such as confirmeth my chal∣lenge very much: the man being not able to answere any one argument. Parsons also toucheth the heresie of the Colly∣ridians, which among many other, I obiected to him, and answereth, that Papists differ from Collyridians manifeftly. But it is not inough to shew a difference, vnlesse he also shew, that his consorts hold no one point condemned as heresie in the Collyridians. But that the congerhead can∣not do. For like to the Collyridians they pray to the Uirgin Mary, and offer in her honour. This answere therefore sheweth him to be of the lignage of woodcorkes. But of these matters we shall talke elsewhere.

In his 2. enconter c. 2. he cryeth out, ô cogging, ô cou∣sinage: and all because Sir Francis reporteth, that the blood of a Ducke was worshipped, as the blood of Hales, and that D. Bassinet confessed his ignorance, and that the archbishop

of Aix called the Pope God on earth, and spoke foolishly. But what if all this were true? May not we then with more reason say, O coggers, O cosiners, O Scogans, O cods-heads! But that appeareth plainly. For the imposture about the duckes blood was openly detected, and the rest is reported in the acts of Bassinets examination. Neither is it vnlikely, that vnlearned prelates should speake vnlearned∣ly, or that schoole-doctors should be ignorant in scriptures, séeing all their diuinity is grounded vpon Thomas his far∣dle of questions and answers. But, saith Parsons, how could a duckes blood be discerned from others blood after so many yeares? As if it were not detected also by the confessi∣on of the false priests, that from time to time they renewed that blood, as they do other false relikes in many places. Here therefore Parsons sheweth himselfe to haue a shallow capacitie: and the Papists are declared to be miserably se∣duced by cogging and cousening priests, and caried away most simply and idiotlike to the worship of idoles and false reliques.

Fol. 43. b. of his second encounter he cryeth out, Who shall be iudge? Meaning to con••••y the highest authoritie in iudgement, concerning matters of controuersie about the interpretation of scriptures, to the Pope. But that is a shamelesse and most absurd course, to place a béetleheaded, ignorant and impious Pope aboue al learned holy fathers, and Councels. Beside that, the Popes sentence is alwayes vncertaine. For what can one Pope do, that his successor cannot vndo? Tertullian he sheweth, that scriptures are to * 1.6 be interpreted by scriptures. Si quid pars diuer sa turbat, &c, That is, If the contrary part do trouble vs in any thing by pretence of figures or aenigmatical speeches, those places that are more manifest ought to preuaile, & the certaine to pre∣scribe against vncertaine.

Encontr. 2. c. 8. where he should answere my obiection out of Hosius, he cryeth out of deceitfull, fraudulent, and shamefull shifts, and notorious cousinages. But the matter being examined, I doubt not, but to lay the shame vpon his

doltish ignorance. In my reply I alleage two places out of Hosius his confessiō, the first, where he sayth, That ignorance is not only worthy pardon, but reward also: the second where he sayth, That to know nothing is to know all things. These places I say, as he vseth the matter, are Hosius his owne, and not Hilaries, or Tertullians. For Hilary lib. 8. de Trinit. where he produceth the like words, speaketh of the igno∣rance of the meaning of these words, Ego & pater vnum su∣mus. And Tertull. lib. de praescript. aduers. haeret. where he sayth, That to know nothing, is to know all things; speaketh of curious knowledge beyond the rule of faith, But Hosius imagineth, that these words do proue, That 〈◊〉〈◊〉 is sufficient to beleeue, as the Catholike church did; which neither of them euer thought. To this purpose also, lib. 3. de author. sacr. scripturae: Hosius abuseth a place out of S. Augustine contr. epist. fundam. c. 4. thinking, because he sayth, That simplicity in beleeuing, and not quicknesse of vnderstanding doth secure vs, that who so beléeueth the Catholike Church, is safe, albeit he vnderstand nothing else. But this is no part of S. Augustines meaning, but Hosius his owne lend collection, and Parsons his idiotisme and patchery, that could not discerne it.

Fol. 60. 2. encontr. he sayth, The Knight talketh as fondly, as if he had talked of the breeding of yong geese. And why? Forsooth because he sayth, The Papists breed vp their chil∣dren in blindnesse and ignorance. And is not this manifest, when they debarre them from reading or hearing scrip∣tures read publikely in vulgar tongues, and forbid them to argue of Christian religion? Inhibe••••••s (sayth Alexander the 4. c. Quicun{que}. de haeret. in 6. ne cuiquam laicae personae liceat publicè, vel priuatim de fide Catholica disputare. Qui vero contr à fecerit, excommunicationis laqueo innodetur. Nauarrus in Enchi∣rid. in 1. praecep. c. 11. sayth, It is mortall sinne for a lay man knowing this law, to dispute of religion. And Charles the fift as Neteranus reporteth, expressely forbad it.

Fol. 62. he complaineth of abusing a place of Chryso∣stome * 1.7 homil. 13. in 2. Corinth. and sayth, We vse legierde∣maine

in euery thing. But if both his translation, and that alleaged by Sir Francis, be compared with Chrysostomes wordes in Gréeke, which begin thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. the same will easily discharge vs of legier∣demaine, and charge Parsons with doltish ignorance, and idle and vaine cauilling, because the words were not to his humour, nor translation.

Fol. 118. 2. encontr. ch. 15. where we say that king Iohn was poysoned by a Monke of Swinestead Abbey, and that the Monke was before hand absolued of his Abbot: he cryeth out, that this example is more grosse and absurd then the former, viz. of king Henry the 3. of France. But in the former example we haue shewed, that there is no other grossenesse, or absurditie, but that such a wicked sect as the Iebusites, should be permitted to liue on the face of the earth, vnder the protection of Christian kings, séeing they séeke to murder all of them, that are excommunicate by the Pope. The history which we report of king Iohn is neither absurd, considering the hatred of the swinish ra∣ble of polshorne priests, nor vntrue. Caxtons Chronicle sayth, he dyed of poyson giuen him by a Monke. Polychro∣nicon lib. 7. c. 33. and Polydore virgil deny not, but that this was a common spéech. Those that mention not poyson, say that he dyed of a surfeit. Now who knoweth not, that sur∣feits and poyson haue often the same symptomes and ef∣fects? The absolution giuen him is proued by the com∣mon practise in those cases. As for the allegations made to the contrary, they are like Robert Parsons, that is, absurd and ridiculous. Polydore (saith Parsons) affirmeth, that he dyed of heauinesse of heart. Radulphus Niger, that he dyed of surfeting. Roger Houeden, that he dyed of a bloody flixe. But all this doeth rather increase the suspition of poy∣son, then otherwise. Iohn Stow is a poore author, and sa∣uouring as much of Popery, as of his pressing yron and Taylery. What then if he should endeuour to cleare an old suspition, that maketh against Papists? Much lesse then should Parsons stand vp on his testimony, if he name nei∣ther

Monke nor poyson. Monkes and Papists ordinarily suppresse all things, that tend to the disgrace of their king∣dome: and more credit is to be giuen to one or two wit∣nesses affirming a truth against their will, then to twenty lying Monkes or Friers, or pelting Popish writers, that write for affection, rather then for truth.

Wherefore, albeit he crye loud, as the Iewes did against Christ Iesus, and stand much vpon his stout arguments and * 1.8 obiections, as Sophisters vse to do; yet nothing is more vaine, then his clamours and outcryes, nor more feeble then his obiections. Nazianzen epist. 31. sheweth vs, That often times it falleth out, that those that are wronged, are also accused. Iidem iniura afficiuntur, & accusantur, saith he. And experience sheweth vs, that then Robert Parsons cryeth lou∣dest, when his cause is weakest. As for his disputes and obiections they are more easily ouerthrowne, then brought into forme. Multò difficilius est nosse, quàm vincere, sayth Hierome of Iouinians discourses. The same we may sée of Parsons his patcheries. For more hard it was to bring them to a forme, then to refute them.

Notes

• * 1.1

  Epist. 53.
• * 1.2

  Fol. 14.
• * 1.3

  Ibidem.
• * 1.4

  In my Chal∣lenge.
• * 1.5

  Fol. 17.
• * 1.6

  Lib. de resur∣rectione car∣nis.
• * 1.7

  Hist. Belg.
• * 1.8

  Iohn. 19.