A true relation of Englands happinesse, vnder the raigne of Queene Elizabeth and the miserable estate of papists, vnder the Popes tyrany / by M.S.

CHAP. VIII. That Parsons his testimonies and allegations make for the most part against himselfe.

AS it is a grosse fault in an Orator to vse such an exor∣dium,* 1.1 as may also be vsed by his aduersary, or turned backe vpon himselfe; so it is a fault to begin with a sentence that may as well fit our aduersaries as our selues. But Robert Parsons litle regardeth this obseruation, who fron∣teth his booke with this sentence of the Apostle, Tit. 3. Flie an heretical man after one or two warnings, knowing that such a one is subuerted, and sinneth damnably against his own iudgement. A testimonie that may fitly be applied to him. For he is an hereticall man, and hath bene often warned of his faults, albeit we sée no amendment in him. He sinneth also, as may be guessed, against his owne conscience, allow∣ing that which being in England somtimes he condemned, and is vtterly subuerted and damned, if God do not in his great mercie recall him. If he denie himselfe to be an here∣tike,

let him shew how he can hold all the heresies of Pa∣pists, which in auncient time haue bene condemned, and yet be no heretike. To vs he cannot apply these words, see∣ing we hold nothing against the scriptures, by which we are to iudge most certainely of the faith of the Catholike Church. Neither doth Parsons alleage this place against vs impertinently, but also falsly. The words of the Apostle are those, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which emport thus much, And sinneth being condemned by himselfe: and not as Parsons translateth: viz. And sinneth damnably against his owne iudgement. Where this word damnably, and iudge∣ment, is added to the Apostles sentence most falsly. For euery heretike after once or twise admonition doth not sinne damnably against his owne iudgement, as may ap∣peare by the Popes, their Cardinals, and others, that think they do well percase, albeit noble and notorious heretikes. But rather euery heretike doth by his leud opinions, which he will not reforme, seuer and diuide himselfe from the Church, and as the Apostle saith, sinneth, being con∣demned by his owne act, or by him selfe.

Likewise do the rest of his testimonies and authorities serue fitly against himselfe. In the beginning of his an∣swere, fol. 1. he aymeth at the Apostles words, 2. Tim. 2. Where he forbiddeth vs to contend about words, which pro∣fit nothing, but to peruert the hearers. Robert Parsons tur∣neth the Apostles words so, as if he should say, that con∣tention of words tendeth to nothing, but the subuersion of the hearers. But the Apostle talketh of contention about words, and not of contention of words: and of the effect, and not of tending to an end. But to omit his error in transla∣tion, I say that nothing could be more fitly spoken against Robert Parsons, then this, which the Apostle here vttereth. For what with his Wardword, and his Warneword, and his idle contention about words, he hath abused and sub∣uerted his simple and credulous followers, that looked for better things at his hands. And therefore leauing as much as we can, his brabling words, we answere that, which is

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 péece could neuer haue vttered such stuffe, vnlesse he had bene a thrée 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? For sooth 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 néed 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 Houlet, 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. 〈◊〉〈◊〉 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 stuffe. 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 schoole matters: 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 goodse chase, and heapeth 〈◊〉〈◊〉 a far∣dle 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 lulian. 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 like wise 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 Bellarmine 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 〈◊〉〈◊〉 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 〈◊〉〈◊〉 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 ex iustitia 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. he 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 〈◊〉〈◊〉 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 〈◊〉〈◊〉 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 laxatiue, 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 〈◊〉〈◊〉, 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 〈◊〉〈◊〉 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,* 1.2 but fall into them themselues. He hath prepared weapons for vs, but like a mad lot hath hurt himselfe with the same. Finally, Captaine Cowbucke like a noble woodcocke, is caught in his owne springes.

Notes

• * 1.1

  Cic. de In∣uent. lib. 1.
• * 1.2

  Psal. 7.