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. V. Of diuers ridiculous, and childish errors, and mista∣kings of the supposed great doctour Parsons.

IT is the part of hypocrites to espie a mote in another mans eye, but they sée not the beames that are in their owne eyes. This we may sée verified in our captious ad∣uersary. For albeit curious in espying faults in others; yet could he not auoyd grosse errors in himselfe.

In the Epistle to the reader, he speaketh of the author of the Wardword in the third person, praysing him as a Catho∣like man. And yet presently after forgetting himselfe, hée speaketh of him in the first person, where he talketh of en∣larging himselfe, and of his reioynder.

In his answere to my Epistle, fol. 3. b. he supposeth, that these words, non tam despectum, quàm vexatum dimittam: are taken out of Tullies second Philippicke. But the oration being read ouer, will discouer the truants error. For in all that oration there are no such words. It may be he had

read some such like words in Tullies oration, in Vatinium. But the poore ideot could not hit vpon it.

Fol. 5. b. he saith, that this word maxime, the end of do∣ing any thing is first in our intention, and last in performance and execution, is taken out of Aristotle. But the great do∣ctor cannot tell where to find it. And when he seeketh it, he shall find, that he mistooke later writers for Aristotle.

Fol. 13. b. he telleth vs, that Irenaeus lib. 2. c. 54. and lib. 4. c. 2. doth call heresie, pandoram: whereas he, lib. 2. c. 54. doth not once name pandoram, and lib. 2. c. 55. and lib. 4. c. 2. where he hath that word, he doth not by pandora vnderstand heresie, but matrem spiritualis conceptionis: the mother of spiri∣tuall conception: of whom and their Sauiour the Valentini∣ans imagined spirituall creatures to haue their originall, as may be gathered out of these words Ireney lib. 4. cap. 2. Quem patrem volunt nos audire. Hi, quisunt pandorae peruersissi∣mi sophistae? vtrum ne bythum, quem à semetipsis finxerunt, an ma∣trem eorum?

Fol. 14. b. he alleageth Ciceroes booke De Legibus: not knowing, that Cicero wrote thrée bookes De Legibus, and not one booke onely, as Parsons imagineth.

In the margent of the 15. leafe a. he alleageth part. 29. of Augustines Enarration in psal. 80. Whereas that expositiō is not diuided into parts. He doth also cite Augustines Com∣mentaries vpon the 27. chapter of Iosue, where neither that booke hath more then 24. chapters, nor Augustine euer wrote any Commentaries vpon Iosue.

He saith further, fol. 15. a. That heretikes are the proper idolaters of the new testament, and that all other externall idolatry is abolished by Christs coming. Wherin he abuseth the termes of Gods testament, vttering words, as if idola∣ters were suffered by Gods testament, and sheweth grosse ignorance. For not onely Zigabenus in Sarracenicis, but di∣uers other histories do testifie, that the Sarracens are idolaters. The same also is testified by Benzo and other writers of the Indians. And no man can deny, but that ma∣ny hundred yeares after Christ idolaters liued in Italie, and

all other countries, as the volumes of Baronius, if he looke them, will testifie. Finally, the papists that worship the sa∣crament, the crosse, the crucifire, and the images of the tri∣nitie as God, must needs be idolaters. But were papists no idolaters, yet had Parsons no reason to shew it by men∣tioning idolaters and heretikes so intempestiuely, and spea∣king of them so ignorantly.

Fol. 17. he saith, Iohn the first bishop of Rome, wrote a letter to the Emperour Iustinian, whose title is this: Gloriosis∣simo & clementissimo filio Iustiniano Ioannes episcopus vrbis Ro∣me. Likewise in other places he ascribeth this letter to Iohn the first: and yet Platina testifieth, that Iohn the first, Bishop of Rome, died before the raigne of Iustinian the Em∣perour. And if he will not beleeue him, let him reade the se∣uenth tome of Caesar Baronius his Annales, & others, and he shall find, that Iustinian did not begin his empire, before the second yeare of Felix, that was successour to Iohn the first. Beside this, I haue shewed in my last challenge, that the law inter claras. Cod. de sum. trin. & fid. cath. is scarce authenti∣cal. But were it so, yet doth it rather ouerthrow the Popes authoritie, then otherwise. For the prerogatiue of the Ro∣maine church is there deriued from Councels & Emperors, and not from Gods word: and Iohn calleth himselfe Episco∣pum vrbis Romae, Bishop of Rome, and not vniuersall bishop.

Fol. 18. for Iustinianus he nameth Iustinus, and for Eu∣tyches, Euthyches: and for Circumcellions, Circumcillians. But these are small faults in comparison of that which fol∣loweth, fol. 19. b. Where for Constantine Copronymus, he writeth Constantine Capronius: mindfull as it should séeme of his owne capricious trickes, who as his friends say, is Caper inter Capras. I speake to him that knoweth the man∣ners of Italians. For this fault therefore in stead of N. D. let him haue a maske 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to couer his swynes snout for very shame, and for Parsonius, let him be called Capronius.

Fol. 32. for swéete singing Sirens, he writeth sweete singing Syrienes: which maketh vs much suspect, that some swéete singing Syrian, or Italian woman, or boy hath so be∣reaued

him of his senses, as he is able to name nothing right. If he procéede on this fashion, it is much to be feared, that he will forget his owne name, if we do not put him in mind of it.

Fol. 30. where the Canonists are charged with flattery, for saying, Our Lord God the Pope, he sayth, the words are not to be found. Afterward for very compassion he saith, he will adde a coniecture how sir Francis might be deceiued: and that is in supposing that D. D. nofter Papa did signifie Domi∣nus Deus. And like as if a man reading this superscription, To the right honorable our good Lord the Lord Admiral, should suppose the second L. to signifie Lady. But in talking of D. D he sheweth himselfe a double dolt, and a leud Lozel, spor∣ting himselfe with his owne foolish bable. For the place al∣leaged is extant in the glosse, in c. cùm inter nonnullos extr. Ioan. 22. de verb. signif the words are these: Credere Dominum Deum nostrum Papam conditorem dictae decretalis, & istius, sic non potuisse statuere, haereticum censetur. That is, to beleeue that our Lord God the Pope, the maker of the said decretall, and this also, could not so appoint it, is accounted hereticall. I doubt not therefore but Robert Parsons, although a thicke skinned fellow, when he readeth this, will blush, and his consorts take compassion of his ignorance. Lesse certes they cannot do, then call him NODE.

Fol. 35. he disioyneth (as he sayth) the harmes ensuing by change of religion from her Maiesties gouernement. As if her Maiesties gouernement could be considered without religi∣on: or as if this traitor did not calumniate her gouernment, that reproueth all her actions done for religion.

Fol. 45. he deuideth Paulus Alciatus into two. Which er∣rour he might haue corrected by Bellarmine in prafat. in 2. controuers.

Fol. 47. he nameth Marspurge, for Marpurge.

Fol. 71. he saith it is contrary to Sophistrie (he would say Logicke) for extremes to be in one subiect But this sheweth that Parsons head was neuer any subiect for Logick. For els he might know, that extremes that are not immediate may

be in one: as for example, auarice in scraping, and prodiga∣litie in giuing, presumption and hypocrisie, albeit properly these are not extremes in respect one of another, but of their meane vertues.

Fol. 90. b. alledging Cyrill, he citeth his catechisme, and quoteth him thus, Ciril Hierosol. catechis. 4. & 5. mistach. And so filing his mustaches, he thinketh he hath spoken sprucely. But his vnlearned quotation sheweth, that he hath scarce euer seene that father, who wrote not catechismes but cate∣cheses, and not mistachical but mystagogical. The writing of Ci in Ciril with an i, is but a light fault of a lout, that vn∣derstandeth no Greeke: for which, for i, Cardinals hat, let him haue a mitre with two coxcombes.

Fol. 104. b. he sayth, that Valentinian mentioned in the title of the law Cunctos populos, was son to Gratian. A most lamentable error. For histories do all testifie, that Gratian and Valentinian the yonger were sons to Valentinian the el∣der. And if he will not beleeue me, let him looke Caesar Baro∣nius tom. 4. in the seuerall entrances of Gratian and Valenti∣nian the yonger. What a leud fellow then is this, who not content to beget neuewes on his owne sister, doth now make the brother to beget his brother.

Fol. 110. a. he saith, when a man is chosen Pope, his rude∣nesse is turned into wisedome, his feeblenesse into fortitude, his infirmitie into vertue. And yet experience teacheth vs, that ordinarily they are as ignorant, as leud, vnlearned and filthy as they were before. Clement the eight for al his for∣titude can scarce go without helpe. And very strange it see∣meth to vs here, that the Popes chaire should serue to cure men of all ignorance, infirmities and diseases. And if this were so, it were to be wished that Robert Parsons might sit some few houres in the Popes chaire, that he might be cu∣red of his rudenesse in railing, his ignorance in writing, and all other his scabbes and infirmities. I for my part beleeus rather, that the rudenesse of this rudent and mad Iebusite wold neuer be cured, although he were reboyled like Peleus. In the leafe next going before, for acephali he writeth a che∣uali,

shewing himself to be ignorant of Gréeke, and his head to be as grosse as any capels head, rather then our Church to be without head, who hold Christ for the sole head of the vniuersall Church.

To proue that Catholike men cannot receiue their faith from the Catholike Church, that is, a collection and com∣munion of all faithful people: I thinke that I needed not to vse many arguments, the same being a matter so plain and euident. For then should the receiuers be no Catholikes, nor should the Catholike church consist of particular men. And finally, al the members of the Catholike church should be agents to deliuer, and all members to receiue, and no distinction should be betwéene the giuer and receiuer. But I vsed onely one argument, drawne from a common prin∣ciple of schoolemen, viz. that actions are acted of singular per∣sons, and not of the body collectiue: supposing that I had had to do with a schoole-man, or a man at the least that vnder∣stood logicke. But now I see I am fronted with an asse, and a fellow deuoyd of logicke and reason. For otherwise he would not haue talked so idly of suppositum and singulare, and vniuersale, nor deriued his logick from Tolet, nor denied my argument. For if in God the whole essence doth suffer, and not the sonne of God, or if the whole essence should be borne, and not the sonne of God, as Parsons must graunt, if he will haue actions to proceed à toto collectiuo: then doth he fall flatly into the heresie of the Patripassians, & ouerthrow∣eth the high mystery of the holy Trinitie. Againe, al his dis∣course about termes collectiue and vniuersall, maketh a∣gainst himselfe. For if, as Aristotle saith, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.1 If all actions and generations be indiuiduis, and singular persons, and not in things vniuer∣sall, or bodies of commonwealths; then I say true, and he false. He may also receiue backe his boyeries and fooleries, and kéepe them to himselfe. That the vniuersall Church doeth not properly deliuer the faith, they themselues also after a sort confesse. For whē they bring proofe of their faith, they go to this Pope and that Pope, this man and that mā,

and not to the vniuersall body of the Church. The same is also proued by the example of a body politicke. For if par∣ticular men do all actions that belong to the State, and not all the cōmonwealth, how can the vniuersal Church be said properly to decree, to proclaime, to giue out? Must all méete, & like a Chorus speak or act a part? O meere dizardry! O piti∣full ignorance, and that to be corrected with many stripes! Nay himselfe in the end is driuen to say, fol. 109. that when Papists say, that their faith is deliuered by the vniuersall church, their meaning is, that albeit particular priests, &c. deli∣uer the same, yet for that they do it not as of themselues, but by the order of the vniuersall church, that the vniuersall church deliuereth it. So you sée he commeth like a resty iade to the montoier, and sayth as we say in effect; and to helpe himselfe belyeth his fellowes. For I do not thinke that he is able to shew any Papist so sottish, as to say, that the vniuersal catho∣like church deliuereth the saith to priuate persons.

In his second encounter c. 3. in writing Bedes words he committeth a grosse Soloecisme, where he sayth, Scientiam seruatur & confitetur, he should haue sayd, scientiam scrutatur & confitetur, but that his spectacles failed him. His disciplcs therefore may do wel to keep vp their master, that hath for∣got his Grammar.

In the same encounter fol. 37. he doth ridiculously proue his Masse by the Leuiticall sacrifice of Zachary mentioned Luke 1. and foolishly argueth that Papists may prosit much by hearing Masse, albeit they vnderstand it not. But one great inconuenience he must take héed of. For if the exam∣ple of Zachary make for the Masse, then as the people were without when Zachary offered within, so the people may be in the churchyard when the priest is at Masse. So they shall neither need to heare Masse, nor sée Masse.

Fol. 58. of the second encounter, the Patch confesseth he fetcheth his diuinitie from Thomas Aquinas. The Warder (sayth he) shewed at large out of S. Thomas. Whereby his doltish folly is proued at large, that alledgeth so braue an author to vs, that for Diuinity is of equall credite with

Robert Parsons, though farre more subtill and better learned.

Fol. 65. answering to a place out of Paraleip. Vrspergensis he sayth he findeth it not. But that was either his great ig∣norance, or the thicknesse of his spectacles. Let him there∣fore looke that booke in the notes vpon the yeare 1518. and he shall find these words there recorded: Sic dicerem in scholis sed tamen manet in aeternos. Diuersum sentio.

Fol. 67. for Petilian and Cresconius, he nameth Petilian & Crescentius; shewing himself well trauelled in S. Augustins workes.

Fol. 106. b. ••. encounter chap. 13. ignorantly he doeth so interpret the words Primo mancipio Gehennae, in the chap∣ter, si Papa dist. 40. as if Boniface did call the Pope the chiefe bondslaue of hell. The Glosse doth notoriously conuince him of ignorance. Mancipio sayth the author of the Glosse in cap. si Papa dist. 40. id est, diabolo qui mancipatus est Gehennae. But howsoeuer it is, the Pope is litle beholding to Par∣sons, that calleth him the chiefe bondslaue of hell, and I doubt not, but if he take the bastardly Irbusite handsome∣ly, he will whippe the knaue like a Mancipium gehennae or gally slaue, vntill he haue recanted his words, and brought him out of hell. In the meane while the wretched Papists may see their seruile estate, that follow oftentimes either the diuell, as the Glosse sayth, or the diuels bondslaue the Pope, as Parsons the Popes slaue of ignorance con∣fesseth.

Fol. 113. 2. encounter 14. he speaketh false Latine, say∣ing, Qui parcè seminit, parcè & metet, putting seminit for seminat, and quoting the 2. Corinthians 11. for 2. Corinthi∣ans 9.

Fol. 114. 2. encounter chap. 14. he distinguisheth the do∣ctrine of homousion and consubstantialitie, as two seuerall points of Christian Religion, whereas the learned (out of which ranke I blot Parsons) know that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Gréeke is nothing but consubstantiall. Fol. 115. in the same chapter he quoteth Durand lib. 4. in sent. dist. 2. for dist. 20. A litle after

he cauilleth with me for saying, that the Pope hath power to absolue and pardon men that haue liued most filthily and abhominably: and sayth, that absolution belongeth to the sacrament of penance, and not to indulgences. But therein the asse bewrayeth his owne grosse ignorance. For as some Papists say, indulgence is absolution, others say it is absolu∣tio & solutio, as Bellarmine disputeth lib. 1. de indulg. ca. 5. and might haue taught the same to Parsons, if he would haue looked on him. The Pope therefore may do wel to lash this asse, and to graunt him no pardon, that knoweth not the grounds and first principles of his owne foole (or as some call it school) diuinitie. Nay he remembreth not the common formes of pardons. Gregory the 13. anno 1578. granting a pardon to those cutthrotes, that came with D. Iuan d'Austria * 1.2 into the Low countries (for to such are his indulgences granted) giueth them indulgence and remission or absolu∣tion from their sins after confession and communion. Con∣fessione & communione peracta (sayth Gregory) impetretis om∣nium peccatorum vestrorum indulgentiam. O holy Pope, that granteth pardons to such cutthrotes! O patch Parsons, that knoweth not the forme of his holy fathers blessings!

Wherefore as the Apostle sayth of the idolatrous Gen∣tiles, that when they professed themselues wise, they became * 1.3 fooles: so we may say of the idolatrous hereticke Parsons, that while he professed himselfe a teacher of others, he hath shewed himself an ignorant dost. Likewise as the heretikes called Gnostici professed themselues great clerks, Imperitiae suae nomen scientiae vendicantes: that is, challenging to their ig∣norance the name and title of knowledge, as Hierome sayth in Isaiae c. 44. So the illuminate Iebusites professe arts and learning, and Parsons is as arrogant as the best of them. But if he looke downe vpon these so many and so grosse er∣rors, committed within one of his volumes; whatsoeuer he thinketh of himselfe, I hope hereafter he will not con∣temne others. 〈4 pages missing〉〈4 pages missing〉

pendir of the acts of that Councell. Alexander the firt was a man without religion. Humana iura, nec minus caelestia, ipsos∣que sustulit deos: saith one of him, that is, He tooke away the lawes of man, lawes of God, and God himselfe. Leo the tenth did no otherwise accompt of the Gospel, then as of a fable, as his words to Cardinall Bembus testifie. The like may be affirmed also of many impious Popes: Let Parsons therefore beware, that he proue not his consorts to be in∣fidels, and himselfe a consort and slaue of infidels.

Fol. 41. he saith, D. Giffard hath his Deanry by true a∣doption. Which is a matter most ridiculous. For others haue their Deanries by election, and not for respect of kin∣red by adoption, much lesse for dealing against his country, or for treason.

Fol. 43. he talketh of chirping of sparrowes, cackling of hennes, pratling of dawes, chiding of women, and of a foole, that said to one, that had a great nose, that he had no nose. Which argueth, that the man had neither nose, nor braine, nor good sence, cackling like a broode henne, chirping like a sparrow, pratling like a daw, scolding like a butter womā, braying like an asse, and barking like a curre.

Fol. 81. he talketh of the patience of papists: which I wonder that any man can reade with patience. For neither do they teach patience, nor practise it, if any occasion be gi∣uen to the contrary. Was not this then a ridiculous sot, to talke of the patience of Lombards, or papists?

Fol. 100. he affirmeth, That the sum & corps of Christian doctrine was deliuered at the beginning by miracles. Now we confesse, it was confirmed by miracles: but how it can be deliuered by miracles, Parsons will be much encombred to shew, without shewing himselfe a wondrous wisard.

Fol. 106. he would haue the actes of the wicked conuen∣ticle of Trent confirmed, and allowed by kings, as auncient Emperours confirmed the faith published in the Nicene Councell. But it is folly to desire matters so absurd, and plaine impiety to compare the hereticall decrées of Trent with the faith of the Nicene Councell.

To proue the saintlinesse of Thomas Becket, in his 2. en∣contr. c. 10. he alleageth the Popes canonization. But what is more ridiculous, then to talke to vs of the Popes cano∣nizations, who proceed commonly by hearesay, & without party, and as it seemeth, for mony would canonize a horse? Secondly, he alleageth for witnesses, Herbert Hoscan, Iohn Salisbury, Allen of Teuxbery, William and Edward Monkes of Canterbury, Peter Bloys and others. But all these wit∣nesses are not worth a messe of Teurbery mustard. For what auaileth it to rehearse names of dumbe idols, that passe by, and say nothing? Againe if I may be so bold, I will answere Parsons in his owne termes. You see what cogging it is, one of them to alleage another.

Fol. 77. rehearsing the words of Th. Becket out of Houe∣den, Do you not seeme to heare in this place, saith he, the voice of S. Iohn Baptist, to his king Herod? Where I may an∣swere him with his owne words, and say not vnfitly: Do you not see a fellow with a face as hard as a lopster, that doth compare Th. Becket and his cause, to Saint Iohn Bap∣tist, and his constancie: the first contending for profit, and idle panches, the second for the law of God? Ridiculously also he compareth Thomas Becket to S. Ambrose, a holy do∣ctor of the Church, the said Thomas being nothing else but an idle preacher of priueledges preiudiciall to Princes, and not so holy, nor so learned as S. Ambrose by many degrees.

Where he is charged to haue threatned vs with broken heads, and Bastonadoes, a logike very familiar with papists; he answereth fol. 73. That he speaketh figuratiuely. But ex∣perience teacheth vs, that where they can do it, they do it li∣terally. It were therefore good to beware of the woodden daggers of these woodden fellowes.

Fol. 110. b. he affirmeth, that by indulgences, are distri∣buted the treasures of the Church. A matter of meere foolery, of which may be said the saurus carbones: that is, our trea∣sures proue coles. For poore people hoping to receiue a treasure, receiue méere cole dust, and yet for that trash wast great treasures. Iosephus Angles, signifieth that the Pope * 1.4

now and then receiueth an hundred millions of duckets for an indulgence: which is no small matter for such small wares.

In the same place he telleth vs of the Popes doctrine of indulgences, which is nothing else but a fardle of foolery, as in my discourse against Bellarmine I haue shewed at large. This Patch, if he had remembred himselfe, would haue proued somewhat, and not haue told vs a tale of the Popes tub full of mustie indulgences, more nastie then an old mustard pot.

2. encontr. c. 15. fol. 117. I shall alleage (sayth he) most au∣thenticall testimonies, to wit, foure bookes for the negatiue, written and printed at Lyon presently vpon the fact it selfe, intituled, De iusta Henrici tertij abdicatione. But this allegatiō serueth vs better then him, and is a most authenticall testi∣mony of Parsons foolery, and of the Popes trechery. For what is more repugnant to law, conscience and reason, thē to beléeue a notorious rebel and traitor declaiming against his liege soueraigne, most trecherously, and wickedly mur∣dred by a louzie frier? And what is more intollerable, then that the Popes of Rome and their adherents being aduan∣ced by Christian princes should now be praised for deposing of princes and cutting their throtes? This authenticall te∣stimony therfore might well haue bin spared, wherein Par∣sons a traitor produceth his fellow traitor for a witnesse in discharge of his owne and his fellowes treasons and villa∣nies.

Fol. 123. he talketh most foolishly of penance, repeating what he hath sayd before in his Wardword. But whatso∣euer he bableth of penance and satisfaction, and passing through a néedles eye; yet if a man can gaine a plenary in∣dulgence, which for mony is easie to be had, then al penance inioyned, and satisfaction ceaseth, and God is plainely moc∣ked. If he had bene wise therefore, he would haue forborne to talke of penance, the doctrine whereof by the Papists is wholly corrupted and ouerthrowne.

Finally, albeit he talketh much of law, and of Catholike

Religion; yet he sheweth himself to be like those, of whō the Apostle speaketh, which would be doctors of the law, and yet vnderstand not what they speake, nor wherof they affirme. And * 1.5 like old heretikes, which as Hilary lib. 8. de Trinit. saith, al∣though they lie foolishly, yet they defend their lies farre more foolishly. Cum stuliè mentiantu•• (sayth he) stultiùs tamen in men∣dacij sui defensione sapiunt. Compare their doings with Par∣sons his foolish Warneword, and you shall sée he farre passeth them all in foolery.

Notes

• * 1.1

  ••. Metaph 1.
• * 1.2

  Meteran. hist. Belg.
• * 1.3

  Rom. 1.
• * 1.4

  Fl. doct. c. de indulg.
• * 1.5

  1. Tim. 1.