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. VII. Containing diuers false allegations, and falsifications of Fathers and others committed by Parsons.

THere are diuers kinds of falsifications, as we may learne by the Romane lawes ff. ad l. Corn. de falsis: by the cannon law, de crimine falsi: and by those Doctors that haue written Commentaries and glosses vpon these titles. But to know the diuersitie and nature of them, we shall not néed curiously to looke either into the lawes or commenta∣ries of learned lawyers, séeing Robert Parsons in his Warn∣word, which like a warning péece may serue all true men to beware of his falshood and trechery, doth furnish vs with particular instances and examples of most sorts of them.

First he maketh no conscience either to curtal his aduer∣saries words, or to adde somewhat vnto them, of which they neuer had so much as a thought. Fol. 6. he sayth, that Sir Francis obiecteth vnto him the seeking of the ruine of the church and common wealth by his exhortation to peace, and mitigation in religion: whereas the Knight obiecteth no such matter, nor hath any such words. He doth also séeme to charge him as enemy of peace, whereas the honorable Knight neuer misliked peace, or any motion tending there∣to, but rather discouered the false practises of Papists, that

anno 1588. talked of peace, when their fleete was at the sea to cut our throtes being vnprouided, and 1598. made an o∣uerture of a treaty, when the Adelantado had great forces readie at the Groyne and other ports of Spaine to come for England.

Where Sir Francis prayeth for the prolonging of her Ma∣iesties dayes, to the holding out stil of the Popes vsurped au∣thoritie: Parsons in his VVarneword doth so expound him, as if he prayed, that her life might hold out still. And this to the intent he might runne vpon the Earle of Essex, barking like a Tinkers curre at a dead Lyon.

In my Preface I say, that obstinate recusants for the most part are secretly reconcilcd to the Pope, and in time past adhered to her maiesties enemies. But Parsons to make the matter more hainous, turneth obstinate recusants into recusant Catholikes, and falsly leaueth out these words, for the most part. As if I had called them Catholikes, which I neuer thought, or as if I knew not that there is great diffe∣rence betweene the factious reconciled papists, and those that of simplicitie and ignorance fauour papisticall heresie and superstition.

Againe, where I say, that extraordinary fauour, or rather remisnesse of lawes and iustice towards disloyall Papists, hath caused diuers rebellions both in England and Ireland, and made them bold to attempt against her Maiesties life and gouernement, and giuen some of them courage to con∣spire with forreine enemies, &c. and that by suffering of malcontents to practise, the sinewes of gouernement haue bene dissolued: and that many thinke, that against persons that are so euill disposed, and so firmely linked to forreine e∣nemies good iustice is most necessary: Robert Parsons ium∣bleth many words together, and cutteth off that which I sayd of conspiring with forreine enemies, and the attemp∣ting against her Maiesty, knowing that many of his friends are the Spanish kings pensioners, and haue diuersly attem∣pted against her Maiestie. Further, he cutteth out these words many do thinke, and by a strange metamorphosis

changeth disloyal papists into catholike recusants, making me to say, that too much extraordinary fauour and remisnesse towards Catholikes hath caused diuers rebellions both in En∣gland and Ireland, and that it hath dissolued the sinewes of go∣uernment, and that it is more profitable to execute lawes then to pardon offenders: as if I had spoken generally against all papists, & not singled those that conspire with publike ene∣mies, and attempt against the State: and as if I had misli∣ked all remisnesse & pardon towards all papists. If Parsons body were so māgled as he hath mangled and transformed my words, we should not long be troubled with his wran∣glements. In this sort he dealeth continually with vs. And so he dealeth also with other authors.

Fol. 14. b. The old Romane lawes (sayth Parsons) do giue generall authoritie to the body of the common wealth to pu∣nish particular offenders, & non è contra, as Cicero signifieth in his booke De Legibus. But he belyeth impudently the old Romane lawes, and Cicero De Legibus. For both of them do authorize particular Magistrates and officers, and not the whole commonwealth to punish offenders. Magistratus (sayth Tully) nec obedientem & noxium ciuem multa, vinculis, verberibus{que} coercento. So likewise do old lawes, as in the ti∣tles de poenis and de publicis criminibus in the Pandects we may sée. Further, common wealths or states, do make lawes, and receiue not authoritie from lawes. Finally, it is an absurd thing to make the common wealth iudge, or executioner of lawes. For if that were so, then should the hangman be the common wealth, and contrariwise. And by a good consequent, if Parsons should play the hangman, the commonwealth might ride vpon the gallowes. The which is so great an inconuenience, that rather then it should be granted, it were better that the Iebusite were hanged vpon the gallowes.

Fol. 15. a. citing Augustine de ciuitate Dei lib. 18. cap. 51. and Cyprian lib. de vnit. Eccles. and Hieron. in c. 8. Ezechielis, & in c. 11. Oseae, & in c. 11. Zachariae, & in c. 8. Danielis. And Augustin enarrat. in Psal. 80. part. 29. & super lib. Iosuae cap. 27.

he sayth that they out of the 13. of Dcuteronomy proue that heretikes may and ought to be put to death, which are the proper idolaters of the new Testament. But in citing of these authors, the man seemeth neither to haue eyes, nor iudge∣ment, nor honestie. For Augustine lib. 18. de ciuitate Dei, c. 51. doth neither mention the 13. of Dcuteronomic, nor proue that heretikes are to be put to death. The like may be an∣swered to the testimonie of Augustine in Psal. 80. of which ridiculously he citeth the 29. part. Further, we find no com∣mentaries of Augustine vpon the booke of Iosue. Cyprian in his book De vnitate Ecclesiae, hath no such matter as Par∣sons supposeth. Most falsly also doth he cite the places out of Hierome.

In the same place he citeth Augustine super lib. Iosuae ca. 27. and de vtilitate ieiunij, cap. 8. Whereas he neither wrote commentaries vpon Iosue, nor any 27. chapter is to be found in that booke. Beside that, the booke de vtilitate ieiunij is a bastard, and of the qualitie of Parsons, and none of saint Augustines.

Fol. 17. translating the law Cunctos populos. Cod. de sum. Trin. & fid. Cath. he cutteth out the words that containe the forme of faith professed by the Emperour, and that part that sheweth that the iudgement and punishment of here∣tikes belonged to the ciuill Magistrate. The first, because it giueth power to ciuill Magistrates to publish formes of Christian faith. The next, because he imagineth that the iudgment and condemnation of heretikes belongeth onely to the popish hereticall Clergie.

Fol. 25. b. he affirmeth, that Tertullian lib. de praescript. ad∣uers. haeret. sayth, That it is impossible for two heretikes to agree in all points. Let him therefore quote these words, or else in this point we will note him for a falsarie. Mentior (sayth Tertullian, speaking of certaine heretikes) si non etiam a regulis suis variant inter se, dum vnusquisque proinde suo arbitrio modulatur quae accepit, quemadmodum de suo arbitrio ea composuit ille qui tradidit. He sayth they vary among themselues from their owne rules, and that euery one at his pleasure doth mo∣dulate

and temper the things he receiued, as he that deliuered them composed them at his pleasure. But this wanteth much of Parsons words and meaning, as he wanted much of sin∣cere dealing.

Fol. 29, he affirmeth desperatly, that the great commission for the Popes iurisdiction, is contained in the 16. of Matthew in these words, I will giue thee the keyes of the kingdome of heauen, &c. forging notoriously the Popes letters patents. For neither is there any mention of the Pope or Bishop of Rome in these words, nor doth our Sauiour speake of any keyes, or power of binding and loosing, that is not common to all Bishops, which are the Apostles successors. Further∣more, general words wil not serue to cary halfe the Popes power. Finally, if we will beléeue Bellarmine lib. 1. de Pont. Rom. c. 10. here is nothing giuen to Peter, but only promised to him.

Fol. 38. he alledgeth Pope Nicholas his Epistle, and Constantines donation, both notoriously and impudently being forged, and by the forgeron or blackesmiths putatiue sonne erroniously interpreted.

Fol. 39. speaking of certaine words of Cusanus: This (sayth he) of the change of Gods iudgement, after the iudge∣ment of the Church, & of the supreme Pastor, is a commō say∣ing of the auncient fathers vpon those words of Christ, Whose finnes you loose on earth, &c. Anotorious lie. For albeit he alleage thrée, yet no one speaketh of the change of Gods iudgement, or of the Pope, or affirmeth that Gods iudge∣ment changeth with the Church. Beside that, it is one thing to talke of binding and loosing, and another to say, that as the Church altereth the institution of the sacra∣ments, so God altereth his iudgement. Would not this fel∣low then haue a garland of peacockes feathers for his noto∣rious cogging, and for his presumption in falsly alleaging and belying the Fathers?

Fol. 40. in the margent he sayth, that Hilary in Math. 16. hath a worthy place for the Popes authoritie. Yet can he not proue, that Hilary in that place speaketh one word, ei- 〈4 pages missing〉〈4 pages missing〉

most materiall of his discourse.

In the same leafe, he addeth another text out of the 26. of the Prouerbs. where the wise man aduiseth vs, to an∣swere a foole according to his folly, least he thinke himselfe wise. According whereunto we haue shaped an answere to Robert Parsons his Warneword, praying him very heartily to take it in good part, and not to thinke himselfe ouer wise in his owne conceit, seeing the author of that peece could neuer haue vttered such stuffs, vnlesse he had bene a three piled foole, and had attained to a higher degree, then a Cardinall in the consistory of fooles.

Likewise these words out of Ciceroes oration in Vatini∣um, which he like a dolt supposeth to be taken out of Tullies second Philppic, viz. vt vexatum potiùs, quàm despectum vellem dimittere, doe fit vs as well against Parsons, as may be de∣uised. For albeit he be but a base, bastardly, and contemp∣tible fellow, and almost spent out in rayling and libelling, and discrasied in plotting of treason and villany, yet haue I thought it better to send him away well corrected, then to passe by him as a worthlesse and despised companion. Nei∣ther do I doubt, but to returne him as large a measure of bastonadoes, as he hath offered others, and so to handle him, that his friends shall say he is dressed like a calues head souced in veriuyce.

These words of our Sauiour, Iohn 3. He that doth euill, hateth the light, and will not come to it, least his workes should be reproued; he applieth to me. And why? Forsooth because to answere Capt. Cowbuckes fencing Wardword, set out vnder the name of N. D. I take the two next let∣ters to make vp N. D. a full Noddy. For this cause he sayth, I entertaine my selfe in some darknesse for a time, and expect my prey, vnder a ciphred name. And this obiection pleaseth him so well, that not onely in the eleuenth and twelth leafe, but also in diuers others places he doth incul∣cate the same. But against me these obiections come all too late. For albeit at the first I could haue bene content to haue bene vnknowne in this foolish brable betwixt Parsons

and me, and that not so much in regard of any thing sayd by me, as in regard of the bastardly companion, with whom I am matched, being an aduersary, of any learned man to be scorned. And not least of all, because such contro∣uersies would rather be handled in Latin, then in English: yet being occasioned to renew my challenge, I haue set my name vnto it, and declared, that I neither feare light, nor the foules of darknesse, nor need to looke for spoyle, as this rauinous Iebusite pretendeth. Against Robert Parsons this text and obiection cometh both fitly and timely. For albeit he obiecteth ciphring of names to others, yet will he not discipher his owne name vnto vs. Nay, albeit we know his name and qualitie very well; yet will he not bewray himselfe, albeit often admonished of his playing the owle. He hath long bene plotting of treason, and therefore ha∣teth the light. He hath for many yeares gone masked like a vagabond vp and downe England, and in the day time hid∣den himselfe in corners. He hath long looked to diuide the spoile of his country with strangers. What then resteth, seeing he will not be dismasked, but that some of Buls pro∣genie doe vnmaske him, vncase him, and trusse him?

Likewise fol. 12. he calleth me Owle, and saith, He will draw me to the light. But this foule shold haue remembred, that himselfe in a paltry pamphlet, which he set forth to disswade men from coming to Church, tooke on him the name of Iohn Houler, as a fit name for such a night bird, and that this is one of his owne proper titles. Likewise, fol. 14. b. he calleth me Owles eye, because I borrow the two letters O. E. But if O. E. signifieth owles eye, then doth N. D. signifie either a Nasty Dunse, or a North Island dog, or a notorious dolt, by as good reason.

Fol. 18. to proue the Popes headship ouer the whole Church, his noddiship alleageth the law, inter claras. Cod. de sum. trin. & fid. catho. But like a forging fellow he bringeth in counterfeit stuffs. For that is made apparent in my dis∣course of Popish falsities. Beside that, this law doth quite ouerthrow the Popes cause. For whereas the Pope clai∣meth

his authoritie by the law of God, this law sayth, That the Romish Church was declared to be head of all Churches, by the rules of fathers, by the statutes of Princes, and the Em∣perors fauourable speeches. Quam esse omnium ecclesiarum ca∣put, sayth the law, & patrum regulae, & principum statuta de∣clarant, & pietatis vestrae reuerendissimi testantur affatus. Let him therefore beware, that the Pope do not find him a trai∣tour aswell to himselfe, as to his countrey.

Fol. 23. speaking of the blessings mentioned by Sir Fran∣cis Hastings, he sayth, They were freshly framed out of the forge of his owne inuention. But he was not aware, that this belongeth to Uulcane the blackesmithes putatiue sonne Parsons, who from his infancy might in his puta∣tiue father Cowbuckes forge learne to forge, frame and inuent nayles to tacke the Popes triple crowne to his bald head.

Fol. 25. b. you shall perceiue, sayth he, that saying of old Tertullian to be true, &c. that it was impossible for two here∣tikes to agree in all points. But first, this place is not found in Tertullians booke, de praescript. by him alleaged. Second∣ly, were it truly alleaged, yet doth it not belong to any more properly, then to popish heretikes. For if all the bangling Iebusites were coupled together like hounds; yet would they sooner hang together, then agrée together. And that may appeare both by the schoolemens disputes one a∣gainst another in all questions almost, and also by Bellar∣mines bookes of controuersies, and Suares his tedious fra∣plements, about schoolematters: in which they are as much at variance with themselues, as with others.

In the same place he taxeth vs, for confused writing. And yet if you séeke all the sinkes of the Popes libra∣ries, I do hardly beléeue, that you shall find a more con∣fused farrago of words and matters, then the Warne∣word set out by Robert Parsons. For therein the man run∣neth as it were the wild goose chase, and heapeth vp a far∣ble of foolery like to nothing, vnlesse it be to a bundle of sto∣len tailors shreds, wherein frise, and carsey listes, locrome,

cotton, and soutage is bound together.

Fol. 43. out of Augustine lib. 4. contra Iulian. c. 3. he telleth vs, that the forehead of heretikes is no forehead, if we vnder∣stand thereby shamefastnesse. And out of Tertullian de praescr. contra haeret. That lies hardly stand one with another. Both which do excéedingly wel fit Rob. Parsons. For neither hath the man shame, nor honestie, nor do his lies hang together, as appeareth by this whole discourse.

Fol. 52. out of M. Knoxe he alledgeth as a dangerous po∣sition, (and so it is) That princes may be deposed by the peo∣ple. And yet that is his owne traiterous assertion in his booke of Titles, set out vnder the name of Dolman. The ti∣tle of the third chapter, part. 1. is of Kings lawfully chastised by their common wealths. That is likewise his and Allens drift in their trecherous libell directed to the Nobility and people of England and Ireland: where they perswade them to take armes against the Quéene of England.

Fol. 53. he condemneth in Buchanan that which he and Beliarmine and their crew of rebellious consorts hold, viz. that if Christians deposed not Princes in the Apostles times, it was for want of temporal forces: and for that S. Paul wrote in the infancie of the church. That is also in termes holden by Bellarmine lib. 5. de Pont. Rom. c. 7.

In his first encounter chap. 10. he goeth about to proue that S. Bernard and S. Augustine iumpe with Papists in the doctrine of merits of good workes. But vnlesse he shew out of them, that workes are meritorious, not by reason of coue∣nant, or promise or mercy, but for the workes sake, as Bellarm. lib. 5. de Iustif. c. 17. holdeth: and that there is a proportion or equality betweene the worke and reward merited, and that workes are meritorious ex condigno, and that charity differeth not really from grace, as Bellarmine teacheth, lib. 1. de libero arbit. c. 6. and that men are able to prepare themselues to re∣ceiue grace, and finally proue the distinction de congruo and condigno, Parsons laboureth but in vaine. But this is con∣trary both to scriptures and fathers. He first loued vs, sayth Ioh. 1. Ioh. 4. And the Apostle sayth, We are saued by grace,

and not of workes. Nullus (saith Augustine in Psal. 142.) vn∣quam bonū opus fecit tanta charitate, quanta potuit & debuit. No man did euer performe a good worke with so much loue as he could and ought. And 1. Confess. chap. 4. Qui reddis debita, nulli debens: Thou which restorest debt, & yet owest to no man. Bernard lib. de grat. & lib. arb. promissum quidem ex misericordia sediam exiustitia persoluendum. Promised of mercy, but to be payd according to iustice. And in his first sermon de annunt. Thou canst not (sayth he) merite eternall life by any workes, vnlesse the same be also giuen freely or gratis. And againe, Mens merits are not such, that eternall life should be due for them of right, or that God should do wrong, if he did not giue them eternall life.

Fol. 75. he saith, theeues & the worst sort of mē do not suffer persecution one of another: which is verified by the example of Parsons and his consorts. For albeit like wolues they teare, and like théeues they steale and spoile Christs lambs; yet they do not alway teare and spoyle one another. Nei∣ther would the kingdome of Satan stand, if it were diuided in it selfe.

The words of S. Augustine contra Iulian. lib. 1. c. 7. alleaged by Parsons, fol. 77. b. fall right vpon his head. For both his ignorance and boldnesse is intollerable. Fol. 80. b. be saith, Calis was lost by heretical treason: which cannot be true, vn∣lesse Quéen Mary and the Papists were heretikes. For none but they did lose that towne.

Fol. 83. he talketh of the chastitie of Friers, Monkes, and priests, which as he signifieth, haue ghelt themselues for the kingdome of heauen. And yet the Monk Heywood his true father was not very chast when he begot him. Nor was Parsons ghelt for the kingdome of heauen, when he begot children on his owne sister, as A. C. sayth, or when he got his hurts in Italy and Spaine, which yet sticke to his rotten shins: nor are the Popes, and Cardinals, and Massepriests, that commonly kéepe concubines, if not worse, very holy eunuches. Of D. Giffard and Weston, I shall haue occasion to speake otherwhere. Furthermore, he is often talking of

great heads, alwayes forgetting the branched head of the blacke smith his putatiue father.

Fol. 84. and 85. he is not ashamed to talke of ciuil wars, murders, and other calamities in France, Flanders and other countries, when he cannot denie but that the Popes bloody buls, and the Iebusites the firebrands of sedition, and their agents haue bene the beginners of all these troubles, and the principall massacrers of innocent men. Was he then wel in his wits, trow you, to talk of his owne deare fathers cruelties, and to accuse Christs sheepe, as cause of the wol∣uish Papists notorious murders and cruell executions?

Whereas Parsons asketh Sir Francis, whether he hath cer∣taintie of faith by his owne reading, or by the credite of some others: we may aske his friarship likewise, or because he is but a doogeon dunce, of the Pope, who is, as it were, an ora∣cle of Papists, the same question. And if he answer, that he hath it by his owne reading, then we shall much wonder at his impudencie. For Parsons knoweth that Popes reade li∣tle or nothing, and for the most part are ignorant of schoole diuinitie. If he say his Popeship hath it by the vertue of his close stool, then is the same but filthy learning, especially the Pope being laxatine, as was Gregory the fourteenth. If he say, he haue it from his Masse-priests and friars, then are they more certaine oracles then he; and this learning must come from the tayles of friars, and not from the head of the church. Parsons therefore to cleare this doubt, fol. 110. saith, That they do not depend on the Pope as a priuate man, but as he is head and chiefe pastor of Christs vniuersal Church. He saith also, That his rudenesse is turned into wisedome. But that the Pope is the head of Christs vniuersall Church, is the thing in question. That a man should be a sot, as he is a priuate man, and wise as he is a publike person, is ridicu∣lous. That he is made wise and learned being made Pope, is most false. So it appeareth, Parsons is ensnared in his owne question, and must confesse that the faith of papists is nothing else but the Popes priuate fancie, and grounded on the Popes chaire, and most absurd and sottish: which can

not be obiected to vs, séeing we ground our selues vpon the Apostles and Prophets, who in matters of faith & saluation speake plainely, and alwayes the same things most con∣stantly.

In his first encounter, chap 15. he spendeth much talke about the rule of faith. But most of his words are direct contrary both to himselfe and to his holy fathers profite. For in the Wardword, page 6. he said, the vniuersal Church was the squire and pole-star, which euery one was to follow: confounding like an ideot the thing ruled with the rule. In the Warneword fol. 100. he saith, the summe and corpes of Christian doctrine deliuered at the beginning by the mira∣cles & preachings of the Apostles, is the rule of faith. Which is contrary to the Popes profit. For if this be true, then vn∣lesse the Popes determinations and traditions ecclesiastical were preached by the Apostles and confirmed by mracles, they are to be excluded from being the rule of faith.

Parsons therefore is like to those, which dig pits for others, but fall into them themselues. He hath prepared weapons for vs, but like a mad sot hath hurt himselfe with the same. Finally, Captaine Cowbucke like a noble woodcocke, is caught in his owne springes.

Notes

• Fol. 8.
• Fol. 13. 1.
• De Legibus. 3
• Fol. 15. a. in marg.
• Psal. 7.