A discharge of five imputations of mis-allegations, falsly charged upon the (now) Bishop of Duresme, by an English baron Shewing, that no solid or reall answer is to be expected, from the Romish party, to his late booke (against their Masse) so greatly maligned by them.

A DISCHARGE OF Five Imputations of MIS-ALLEGATIONS , falsly charged upon the ( now ) Bishop of DVRESME , by an English Baron .

SHEWING , That no solid or reall Answer is to be expected , from the Romish Party , to his late Booke ( against their Masse ) so greatly maligned by them .

LONDON , Printed by M. F. for R. Milbourne at the signe of the Greyhound in Pauls Churchyard. 1633.

TO THE RIGHT HONOVRABLE , the Lord Ar: Baron .

RIght Honourable , ( whom , for honour sake , in an Epistle reprehensive , I have not named in full syllables ) I had no sooner heard that your Lordship had excepted against my Booke , concerning the Masse , but I laboured both by my importunity of letters unto you , and sollicitation of an Honourable friend , to be acquainted therewith , having first understood , that you had objected them to some Protestants , by way of Traducement ; and then imparted them to a female tongue , which you knew to be as shrill and loud as Bow-bell , to convey it into the eares of others round about , in the vilest termes of Falsificator and Impostor . A pestilent ayre , which presently after was heard blustering at the Court : Whereunto I addressed my Answer , Satisfactorie , as I thought . And about five weekes after I received a Replie from your Lordship closely sealed up , with divers seales , for secrefie sake : But , behold a Miracle ! the same Replie flyeth out amain , the Seales ( as it were the Doores ) being shut , which dispersed abrod by the wings of Report , preoccupateth the eares and mindes of the most of your Profession , within the County of Hampshire , to my great ignominie and reproach . All which your Obliquity of dealing I received from the intelligence of Persons without all Exception : Whereby I learne that your Ayme was not your owne Satisfaction ( then pretended ) but my defamation . So that your Lordship may not now bee offended , to see your owne private letters present themselves againe unto you in publique Print , and attended with this my Discharge and Answere unto them . For you were not to thinke , that when as you had placed the Candle upon the top of the Table , I should hide it under a bushell : but seeing that you would not pinion your 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , flying words and voices , I have also given this my Answere liberty , to meet with them upon the same stage .

Your Lordships Exceptions are partly against my Allegations , and partly against my Style of writing ; and you will bee knowne to bee the sole Author of both : but your Lordship will con me thankes , if for your credit-sake I attribute the Objections against my Allegations rather to some Romish Suggester than to your selfe ; when you shall perceive the manifold falsities of the Objections , from point to point . Nor will your knowne wisedome permit mee to beleeve , that you would offer to challenge a Bishop , in matters of his owne profession ( unto whom you are pleased to ascribe more than ordinary Attributes of learning ) and to impute such errors unto him with that Confidence , as to wish that another Bishop of the same profession might bee Umpier betweene us ; except you had first consulted with some Romish Priest ; especially seeing that in your Replie you judge your owne Romish writers not to be warrantable enough , which come forth without the Licence and Approbation of their Superiors . Howsoever , as well for your Satisfaction , as for mine owne Iustification , I have returned unto your Lordship such a reasonable and Conscionable an Answere , which I dare permit to the Umpirage of any Romish Doctor , or Bishop , were it your Bishop of Bishops the Pope himselfe . Yet shall not either Popeship , Doctorship , or so much almost as any Schollership be necessarie in this case , wherein , as when any felon is brought before a Iudge , or a Iustice , that was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , deprehended in the manner , they need not be troubled with any further examination , then the view of the stolne stuffe , which was taken upon him . In like manner ( were the Author either your selfe , or any other ) your falshood in objecting of Falsities will be so apparant , that the reader shall not need to busie his braines with any further Disquisition than the view and perusall of the words excepted against . In a word ; These and all other like Accusations , used by M. Parsons , or any other , have beene shewen hitherto to have beene as causelesse , as if it had befallen spiritually to my Adversaries , as it hapned corporally to the enemies of Lot , when they sought to assaile him , but could not find the doore .

The other point of your Exceptions , touching the Bitternesse of the Style , being a subject of humane Affection , rather than of Theologicall judgment , I shall not gainsay , although you shall challenge it to your selfe ; who hearing me , upon good proofes , condemning the Romish Masse of Superstition , Sacriledge , and Idolatrie ; passe by this in silence , & only quarrel the Denominations , in calling your Masse Superstitious , Sacrilegious , and Idolatrous . Now forsooth , ô the Bitternes of the Style ! But ô violent Cavillation , may I say . Much like as if I had frendly admonished your Lo: for your safety sake , to avoid such a By-way , because it is haunted with theeves ; or to forbeare to tast of such a Cup , which is infected with poyson ; or to refraine the next house , wherein is the pestilence ; all this should bee received without regret : notwithstanding you should take offence , that I should call the way Theevish , the Cup poysōable and the house Pestilent . All the rest of your Instances of Bitternes labour of one and the same fault , which is Impatience , not to suffer Errors and Vices to be arrayed with their sutable Attributes of Erroneousnesse and Vitiousnesse ; as if you would deny the child his proper name . But Hony and any sweet thing seemeth Bitter to one in an ague , yet the cause is the distemper of the Party . Others spit out , as loathsome , that , which is Bitter in their mouthes , although it would bee never so Cordiall at their hearts ; and this disease is somewhat a-kin to a Phrenzie . And that your Lordship should blame me for confuting Errors , and condemning faults in such bitter names , without which they could not bee so much as named , much lesse confuted , or condemned ; is a fault in it self , which I will not name , for feare you should accuse mee of Bitternesse . He that would indeed busie his pen in blotting out the Bitter Styles of outragious Raylers , may spend his life time in expunging whole Bookes of your owne Romish writers ; but especially in Gretzer the Iesuite his defence of Bellarmine , and Stapleton his Counter-blast , both which have been studied by some , only to furnish themselves with store of salt , vinegar , and gall , for personall Invectives .

As for my selfe , none ever more abhorred that Caninam eloquentiam , that is , Doggish eloquence ; never did any ( be it spoken without arrogance ) insult lesse upon so great advantages ; witnesse the same Booke almost throughout ; nor shall any unpartiall Reader find in any of the Places , which your Lordship hath noted of Bitternesse , any one Terme , which may not bee held medicinable , and which the matter it selfe did not compell me unto , who have had this Testimonie from a Royall mouth , K. J. that I used not to Flite : else should I not in my younger yeares have plaid the Asse , as it became mee , when I sustained whole loads of reproachfull and ignominious termes of Grashopper , Leud Lad , and very Asse , cast upon me by the old man M. Parsons , without any retaliation on my part , but rather glorying that I might bee thought worthy the name of Asse , in that cause , wherein I did carry my Saviour Christ , by supporting and defending his Truth .

So little cause had your Lordship , in any reason , to threaten me , with any unruly pen . But let come that Pen , when it will , and though it bee drenched in bitterest waters of Mara , I am ready for it , and sure I am , that I shall be avenged of the Pen-man . But how ? Didicit quis maledicere ? & ego contemnere , as it is in Tacitus ; yet only Contemning it , is but Heathenish ; I shall encounter a rough and reviling speech with a Soft Answere , imitating Physitians , whose Aphorisme it is , Calida curantur frigidis . Yet may this be but only naturall , I will be a Christian , and practise the lesson of our Lord , & Master , who teacheth us to revenge others Cursings of us with our Blessings of them : even as I now doe with your Lordship , notwithstanding the Malignancie , which I have found , I desire of God to blesse this my Answere unto you , that as it must bee for Conviction , so it may bee for your Conversion , that you with us may at length learne to serve God in Spirit and Truth , by Iesus Christ . Amen .

Your Lo: in all Christian affection , THO: DURESME .

A SECOND ADVERTISEment to all Priests and Jesuites of the English Seminaries , wishing to them Grace , and Peace in Christ JESUS .

THis Epistle ( I confesse ) is somewhat large , yet so , that as it is much necessary , both for you to read , and for mee to write , that you may know the Reasons , whereby I seeke to perswade Others , that they are not to expect from you any Reall and conscionable Answer to that Booke of the Masse , by occasion whereof some of you have used so vile , vehement , and malignant detractions and calumniations against mee . For , first , as that Painter in Pliny , who as soone as hee had finished his Picture , in his opinion perfect , and to life , betooke himselfe behinde the Table , to harken what fault any Spectator should finde with it . I likewise after the publishing of that Booke , convincent as I thought , stood attentive to understand what exception any Reader would take : and behold ▪ as there a shoomaker intruding himselfe among other spectators , and noting the fashion of the Girdle in that Picture to be amisse , was answered by that Artist , Ne Sutor supra crepidam : even so hath one adventured to impute Mis-allegations to that Booke , in such manner , as deserving to be dismissed by the Author in this sort , Ne Sciolus supra Captum : the exceptions being such , that it may well be said of them ; The very repeating them is a refuting them , as some also have acknowledged . Yet hath this beene of late , your onely manner of answering , although it be indeed but a meere Tergiversation , that is , a shamefull flying all the forces of confutation of your Romish Masse ; as men in battell , seeking to evade , when they are in despaire to invade .

The experience which I have had hereof , heretofore , may be to mee a ground of prophesie for the time hereafter , to wit , that no Reall answer shall be had from any of you . And Reall I call it , when Res cum re , Ratio cum ratione concertat , as Tully speaketh ; but not that which is exercised onely in Cavillation , about words and syllables . For were the exceptions now taken by your Objector never so true , yet notwithstanding , what then would become of his cause ? but are they false ? what then shall wee thinke of his conscience ? let these two be put to the tryall . First , do you not know , that when two witnesses of Ten are disabled , yet the other Eight , remaining in the eye of Justice untouched , and untainted , must carry the cause ? Suppose therefore that those few Exceptions , against my Allegations , were true , yet how should five , or , if it were fifty erroneous Citations prevaile against two Thousand ( for I conceive they are no fewer ) other Testimonies therein faithfully alleaged in the same Booke ? whereby your Ten Romish Transgressions against one command of Christ [ DO THIS , ] are abandoned ; your many Romish Depravations of the sense of the Holy Ghost , in those words of Christ , [ THIS IS MY BODY ] are infringed ; the Romish Novelty of your doctrine of Transubstantiation is discovered ; your sixe Romish Contradictions , against the truth of the Bodily nature of Christ , are confuted ; the Romish Capernaiticall eating of Christs flesh is exploded ; and the Romish Sacrilegious Sacrifice , together with her Idolatrous worship in her Masse , is irrefutably condemned .

As for false Imputations of falshood , as they must needs be damnable to the Author , who accusing another in his owne guilt , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , condemneth himselfe , Rom. 2. 1. as the Apostle teacheth : so , to the party unjustly taxed , it cannot be but matter of advantage and estimation ; for Brazen plates , fixed on grave-stones , ( you know ) the more they are trod upon by mens dirty feet , the greater is their luster , and brightnesse , as soone as the dust is but blowne away . Semblably the more the Accusations be , which are unjustly charged upon any Adversary , the more shall his reputation flourish , as soone as the fraud & falshood of the Accuser shall be detected ; except it be among men that so stupifie their conscience , that they will not see even that which they see .

Such a one , of your owne order , some few moneths past , having onely so much modesty , as to conceale his own name , dehorted a Knight by letters , from reading the Observations , which I had concerning the Masse , by putting him in minde of M. Parsons Booke of Sober Reckoning , objecting Mis-allegations unto mee : but suppressing all mention and memory of my Encounter , in answer unto him , by whom he was proved to be indeed but a Drunken Reckoner , yet not with wine , but with a farre worse spirit of lying , as your owne fellow - Priests will tell you , in the sequel of this discourse .

Another reason may be , the Remembrance of those Bookes of Apologies , Appeale , Encounter , Causa Regia , which ( notwithstanding many promises , or rather threatnings of Answering ) have laine still upon your hands ; beside the former booke of the Romish Grand Imposture , which woundeth the very Head of Romish religion , concerning the Church , even as this other doth strike at the fat Belly thereof , your Romish Masse . So that this later Booke may seeme to be secure , till that be first assaulted , seing that , by instinct of nature , every sensible creature is prone , above all parts of the body to defend the head .

But principally am I confident , I shall have no other answer to this Booke , except onely either a Nihil dicit , or a Nihil ad rem , not because it is my booke ( For I alas , I am but the Collector , and Composer ) but because it is yours , fighting against your Romish Masse , with your owne Principles , Conclusions , and Confessions ; as also confronting you with your owne Contradictions , Absurdities , Falsifications , and Perjuries , ( Bis perit , qui armis suis perit ) beside the evidences of Scriptures and Fathers , which are impreinable . All these are so many Barracadoes , to hinder all approach , against the Materialls of that Booke . I may not conceale from you a Riddle . It was but some few weekes since your foresaid Lord intimated unto mee , that my Booke of the Masse is to be answered , and that he thought he could take that Opponent off , for some time . My answer then was , that the dayes of my life could not be long , but whatsoever length of dayes God should give mee , I could not bestow it better than in defence of his Truth , and therefore desired his Lp to let the party whosoever take his course . Howbeit the dog-trick , which once M. Parsons plaid with mee , would not suffer me to give saith to that Insinuation , who avouched in print , that my bookes of Apologie were then in answerin● by a Doctor , at Gratz in Austria , assigning also the time when it was to be published ; when as he , honest man , beleeved it not himselfe , but spake it onely by his Equivocating spirit of Mentall Reservation ( being a great Master in that blacke art himselfe ) and thereby hath taught me how to expound the words of this Lord delivered unto mee . The Booke ( saith hee ) will be answered ( reserving in his minde ) when yesterday shall be to morrow : & , a Iesuite hath it in hand ( sub-understanding to burn it ; ) and that hee will goe thorough it ( bearing in his thought ) with an aule , or a needle : and , It will be a Booke of some bignesse ( meaning ) mathematicall , and invisible . So that this your will- be is but that old lesson , learnt at Rome , from the Crow , which sitting on the Top of Tarpeys hill , cryed still 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , expounded by that Poet , Est quia non potuit dicere , dixit Erit .

I returne to your selves , lest that you may thinke this Discourse to be tedious , know then that the Lord , the Opponent , will tell you a merry Tale by the way ; nor may you thinke this Rejoynder unnecessary , seeing that the Lords Reply hath already inveigled Lords and Ladies so farre , as to thinke his Exceptions answerlesse . But be you ( Beloved ) lovers of Truth , from what Organ soever it come , in whatsoever Apparell it shall appeare . For , God is Truth . Thus writeth hee , who promiseth unto you certaine Additionalls to the now impugned Booke of the Masse , of such requisite Explanations , Confutations , and Corroborations , as will dispossesse , I hope , even the spirit of Prejudice it selfe , out of every intelligent and conscionable Reader , among you , as will shortly be published , if God permit . Our Lord Jesus preserve us All to the glory of his saving Grace .

Still your Debter , T. D.

THE SVMMARY CONtents of this Discharge , concerning the Five Allegations excepted against . THe first false Exception is made by a fraudulent Omission of the Particle [ &c. ] which Particle evidently justifieth the Allegation . Num. 3. The second Exception is objected with a Triple falsity . I. It is objected that Suarez is produced alone , to hold A senslesse body of Christ : whereas Suarez in the same place is alleaged to affirme the same , with many Others . N. 49. II. Falsity is , in denying that Suarez is rightly alleaged to say so , in respect of the Naturall power of Christ : albeit the very same words , According to his naturall power , be expresly alleaged . N. 50. III. Falsity , by imposing that Contradiction on the B p : whereof he was but only the Relater , and the Church of Rome it selfe the proper Author . N. 52. The third false Exception is objected with a double Falsity . I. In making it an Exception against Mis-allegation , wherein there is no Exception at all . II. By confounding a Cause Ordinary , and Extraordinary , together . N. 53. The fourth false Exception is in objecting words , as alleaged out of Bellar : which appeare by a divers and different Character not to have beene cited out of Bellarm. N. 54. The fift and last false Imputation of Mis-allegation , objected by two tricks of Falsity , against the evident words of that Allegation . Num. 57. Confuted from Bellarmine . N. 58. The five former false Exceptions retorted , for the justifying of the late Treatise against the Masse . N. 59. The Contents of the Reply , made in defence of the Lords first Exception , concerning his fraud of concealing the Particle [ &c. ] Seaven Evasions made for the avoiding of that his owne ougly Blot of Falshood ; not without as many falsities , from Num. 3. to 13. The Contents , concerning eight Tropes and figures in the words of Christ his Institution . In the first part of Christ his speech , the word [ THIS ] is necessarily figurative . N. 17. and 43. II. The word , BREAKE , spoken of Christ body , is necessarily figurative . Num. 34. And the word , EATE , Num. 32. 34. And the word , GIVEN . Num. 20. 21. and 22. In the second part of Christs speech , the word , THIS , is necessarily figurative . Num. 11. 13. and 28. II. The word , CUP . Num. 10. 11. and 26. And the word , SHED . Num. 20. 22. 25 , and 26. And the word , TESTAMENT , Num. 10. 12. 13. and 26. And the word , DRINKE , spoken of Christs blood in the Romish sense . Num. 35. The Contents touching other points , in confutation of the Reply . How the words [ This is my body ] are words of Consecration . Num. 11. and 24. That they are not Romishly Operative . N. 14. The Replyers absurd Reconciliation of the Contradictions of Romish Doctors , by answering , that they differ onely in modo loquendi . Num. 36. 37. His merry Tale , Num. 38. and miserable intanglement , in the Application thereof . Num. 39. The Theoreme , Symbolica Theologia non est Argumentativa , how to be understood . N. 43. S. Augustine chosen Vmpier , by consent , to decide the question concerning the sense of Christs speech , whether it be Figurative , or Literall . Num. 44. 45. That the Exceptions , taken against the Lo: Bishop , doe much confirme the maine cause thorow out his Booke of the Masse . Num. 59. The Contents of an Answer to a Romish Priest his late false Imputation of Mis-allegations ; by objecting the Booke of M. Parsons Sober Reckoning . M. Parsons his art of passing by materiall points , which made against the Romish Positions , and Practises . Num. 60. Hee was an elegant Pen-man . Num. 61. Iudged by Romish Priests , because of his false dealing , unworthy to accuse another of falshood . Num. 62. His Ten apparently false Imputations of Mis-allegations . N. 63. His Griefe before his death . N. 64. The Popes Proviso , in behalfe of Romish Clergy , making it almost impossible that any one shall be convicted of Crimes . N. 65. The Contents of the Lay Lords Exceptions to the Bitternesse of Style ; expressed in five Instances . In the first hee unwittingly condemneth the Romish Church of Sacriledge and Idolatry . Num. 67. In the second hee is more offended with the Appellations of vices , then with their vitiousnesse . Num. 68. In the third hee wresteth Metaphoricall Termes to be Literall , that hee might wring out of them some juice if Bitternesse . Num. 69. In the fourth , duly examined , he rathor justifies his adversary . Num. 70. In the fift hee most odiously traduceth the Lo: Bishop , as if hee had accused all Romish Professors to be guilty of Treason . Num. 74. The Lo: Bishops expresse Asseveration to the contrary . Num. 74. 75 , unto Num. 81. Contents of other Points annexed . Examples of Mansuetude objected , and answered . Num. 71. 72. A distinction of Bitternesse , Medecinall , and Vindicative . Num. 73. The Lo: Barons Accommodation to friendlinesse . Num. 82. But yet his threatning the mischiefe of an Vnruly Pen. Num. 83. The Conclusion of all . Nnm. 84. FINIS .

Faults escaped in some Copies .

Pag. 16. lin. 5. read , Lords Suggest . p. 87. in marg. for Num. 20. read , 26. p. 179. marg. * lin. 2. read , Gavantius .

Besides there are some Numbers omitted in the Margent , opposite to the Suggesters words : as , p. 118. adde Num. 38. p. 161. adde , N. 49. p. 175. adde , N. 55. p. 205. adde , Num. 61. p. 209. adde , N. 63.

A DISCHARGE OF the Five Imputations of MIS-ALLEGATIONS charged upon the Lo: Bp. by an English Baron . As also of his Exceptions against the Style .

The L. Baron his Entrance .

RIGHT HONORABLE . Num. 1. I doe affirme , that I am not satisfied neyther in the bitternesse of your style , nor in the certainty of your Allegations .

The Lord B ps. Answer .

AND I denie ( Right Honourable ) that you have taken any just exception to either of Both. But before I can procede , I shall crave a double Courtesie of your Lordship , one is , that since our greatest contention will be about Figurative speeches of Christ , concerning his words of Institution of the Sacrament of his Body and Blood ; I may have the liberty to use and practise a Figure called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , by only altering your Method : satisfying , in the first place , your Exceptions against the Allegations ; and , afterwards , to give you an accompt , for the Acerbity of the Style . Because every Reader ( I suppose ) will rather affect materiall discussions , than verball skirmages ; and more especially , for that it will much more concerne me , to defend my Integrity , in cyting my Authors , than to secure my Discretion , touching any Aberration in Style : for as much as every act of discretion dependeth upon seaven severall Circumstances , wherein the breach of any one is accompted a full forfeiting of that which we call Prudence , and discretion . In the second place , I intreat leave ( in the first part of this Discharge ) to leave your Lo pp: , that I may combate with your Suggestor , because I shall be constrained , sometime , to make him know himselfe . Thus much being obtained , let us Two goe about our busines , He to his Objections , and I to my Retorsions .

The first part of this Discourse , which concerneth the Allegations .

The Lords Suggester .

I Say , N. 2. I am not satisfied with the Certainty of your Allegations .

The Lord B ps. Answer .

ANd I can say , it had beene more for your credit , that you had been satisfied with the truth of those Allegations , than to prove your selfe , by your false Criminations ( as you must needs ) so luckless a man , that you can have no greater Adversary than your selfe .

The first Principall Exception against the Allegations by the Lords Suggester ( in his Letters ) as followeth .

IN your Dedicatorie Epistle you say that though your Adversaries will not allow any Trope to bee in those words of Christ , N. 3. Hoc est corpus meum , Yet ( whether they will or no ) they are forced to acknowledge in them sixe Tropes ; which sixe Tropes , though in the same place you quote them not , yet ( Pag. 87. & 88. ) you alleadge them to bee ( Bread ) ( Eate ) ( Given ) ( Shed ) ( Cup ) ( Testament : ) which being all different words from those Foure words of Christ , ( Hoc est corpus meum ) or ( This is my Body ) I am not satisfied , that any of those Authors , cyted by your Lordship , have acknowledged any Trope in those Foure words ( This is my Body . )

The Lord B ps. Answer , discovering the inexcusable Falsehood of this first Objection .

IF I had said simply , as is here affirmed , that your Romish Doctors confessed sixe Tropes in those onely Foure words of Christ , [ Hoc est corpus meum : This is my Body ] I should have beene lesse satisfied , than either you ( my Lord ) or yet any Romish Adversarie , and assuredly I should have plainely be-assed my selfe for so grosse a mistake ▪ but so far was I from that error , that contrarily my words ( as they are to bee seene in the Dedicatorie Epistle ) were , that our Romish Adversaries confessed sixe Tropes in the words of Christ , Hoc est corpus meum , &c. that is , This is my Body , &c. or , And so forth ; or , as if it had beene said , in the words following . Now your Suggestor , that hee might make me so absurdly false , as to have put the sixe confessed Tropes in the compasse of these Foure words , hath played me a fine tricke of legerdemaine , by concealing the Particle &c. whereby the words following are necessarily implyed , and putting it up in his pocket . And for your Lordship , after your often reading of that &c. so distinctly set downe , to connive at him in such a vile piece of Conning ( I had almost said Coozenage ) truly it was not honourably done . As for example , your Lordship is Catechising your Sonne , saying , My Sonne , remember you get by heart the twelve Articles of your Creed , I beleeve in God the Father Almighty , &c. By and by your Suggester pulleth you by the sleeve , saying , O my Lord , you told your sonne of twelve Articles of the Apostles Creed ; and now you affirme that all the twelve Articles are comprehended in these seaven words ; I beleeve in God the Father Almighty . So hee , leaving out the &c. what would your Lordship say to such a stupid cavillation ? would you indure it ? Yet is this just parallel to his first Exception against mee .

It is a vulgar opinion to think that when one , being towards a journey , doth stumble upon the threshold in going out , it doth aboad but some ill luck : even so , what can this his first imputation of falsehood , being so false , else prognosticate , but that he will be found as faithlesse in all the rest ? Neverthelesse , before I demostrate as much I shall desire no beleefe . But what now ? albeit this his falshood be thus transparent , that every Abcdarian Boy can see thorough it , by expounding the word , &c. yet notwithstanding , as if boldnesse and blindnesse had made a match or mariage together , hee , under your Lordships owne hand , made a Reply , seeking thereby to cover his former Falshood with ( as it were net-worke ) the multiplication of many other open Vntruths .

The Lords Suggestor his Reply , for covert of his former Falsehood .

WHereas I had objected , N. 4. that in your Dedicatory Epistle you shew that our writers , denying any Trope to be in those Foure words of Christ , ( Hoc est corpus meum ) are notwithstanding enforced to confesse sixe Tropes in the same words ; which you say is vertigo mera : your Answer is , that you expresly said , In the words of Christ , Hoc est corpus meum , &c. which ( &c. ) might have beene a wall of brasse to keepe mee from farther wandering , for that that Particle ( &c. ) did not onely imply the words of Consecration ( Hic Calix est Testamentum in sanguine meo ) wherein the Jesuites have confessed two Tropes in one word ( Testamentum ) but also it mett with Bellarmines reasons , in defending the want of Tropes in the words of Institution ( because , saith hee , they are words of Precept , words of Doctrine , words of Testament : ) who was therefore confuted in the words of Christ ( Bread ) ( Breake ) ( Given ) ( Shed ) all Tropicall , as is also confessed .

The Lord Bps Answer , shewing the Suggester his wilfulnesse in falsifying , in his first Exception ; even from his owne Confession .

IT is true that I answered so , & that truely , proving thereby the Exception to have beene as wilfully false as if hee had professedly falsified : which furthermore appeareth thus ; hee saw , knew , and in his words in this place afterwards acknowledgeth , that I declared the sixe Tropes then specified to consist in these words , Brake , Given , Shed , Drinke , Cup , Testament ; all which follow after the particle , &c. And therefore could hee not possibly conceive , that I meant they were comprehended in the Foure words [ This is my body ] which goe before the same &c. no more than a man can imagine his own occiput , or nodle , being the hinder part of his head , can be said to be his Nose , which standeth directly on his face . which yet is herein the more evident , because the word , &c. is , in its proper sense , as much as , In the words following ▪ even as properly , as if it had beene expresly delivered thus : There are sixe Tropes in the words of Christ his Institution [ This is my body ] and in the words following , Given for you , and the like . Therfore I say truly , that that particle &c. might have beene unto my Opponent as a wall of brasse , to keepe him from wandering , except he himselfe had a front of steele , as it seemeth hee had , when hee durst make any Reply , in defence , of this his shamelesse falsity . But let us heare what hee can say .

The Lords Suggestor his first Evasion .

TO this I reply , N. 5. that no Catholike ever held , that there was no Trope in Christs words ( Hoc est corpus meum ) with the addition of ( &c. )

The Lo: Bps Answer .

CAll you this a Reply ? As much as to say , No Catholique ever held that there was no Trope in that Parable , The Sower went out to sow his seed , with an &c. Therefore , in this sentence of Christ , there was no other Trope implied in the word &c. as namely , way-side , stony , and thorny ground , & the like . If your Suggester have no better skill to avoid his first foule blot of falshood , his game is desperate . Let mee pose him ; either hee , in his first Exception against that sentence , knew that &c. to imply other words following , or else hee held that it did not referre the Reader to the other words following in the speech of Christ . If hee held that the &c. did imply the words following , why then did hee conceale it ? if hee thought it did not , why did hee not confute it ? the first of these bewrayeth his fraud , the other his folly . And this his wilfull defence of his witlesse errour argueth his Obstinacie .

The Lord Suggester his second Evasion .

SEcondly , N. 6. I say , that it is improper to adde an [ &c. ] to any sentence that carrieth a full sense it selfe , and is brought to a period . Deut. 5. As for example : Thou shalt not covet thy Neighbours wife , nor his oxe , nor his asse , nor any thing that is his , &c. Iohn was cloathed with Camels haire , Mar. 1. and he did eate Locusts & wild honey , &c. Teach all Nations , Matt. 28. baptizing them in the name of the Father , and of the Sonne , and of the holy Ghost , 1. Ioh. 5. &c. There be three that beare witnesse in earth , the Spirit , the water , and the blood &c. These & very many more like places are in the Scripture , where the Particle [ &c ] being added , it would not onely be improper , but also would alter the sense of the holy Ghost .

The Lord B ps. Answer .

NAy , but if your L p : had not consulted rather with this Suggester ( peradventure your Ghostly Father ) than with the Holy Ghost , you might have discerned two notable Vntruths in this second Evasion , the Holy Ghost it selfe in Scripture being Iudge . Because , first , in the Gospell , penned by the holy Ghost , there is a prescript forme set downe of the Lords Prayer , whereof your L p : chancing to speake , saying , There be divers Petitions therein , as for example , Hallowed be thy name , [ &c ] your Suggester , at the first hearing hereof , admonisheth you , saying , My Lord , your L p : hath lost most of the petitions in your Pater Noster , because you have added an [ &c. ] to a full period of a speech , which carrieth a full sense in it selfe : and thereby have you altered the sense of the holy Ghost . Would your L p : admit of such a Critick , and not reject him as a senslesse depraver of the sense of the holy Ghost ?

His second Errour is , to think that the period of Christs speech [ This is my bodie ] must necessarily be fixed at the word Bodie : when as notwithstanding the Relation , used by the Euangelist S. Luke , the Scribe of the holy Ghost , is otherwise ; Luc. 22. 19. This is my Body giuen for you . Doe this in remembrance of mee . You see where the period is sett , and that the word , Given , is inclosed within the list : which word , Given , is afterward confessed to be Tropicall ; and therefore overthroweth your conceit of a Literall sense quite , as if no figuratiue word could be impailed within the Periodicall Sentence of Christ .

The Lords Suggester his third Evasion .

THirdly , those words of Christ , which Bellarmine , N. 7. and other writers maintaine to be void of Tropes , are set downe by Bellarmine to be onely [ Hoc est corpus meum . ]

The Lo: Bps Answer .

THis is as truly false , as were the former , for Bellarmine denies that there are Tropes , not onely in these words [ This is my body . ] but also in these other , [ Given ] and [ Shed ] as your Suggester knew to have beene cited by mee . Booke 6. Pag. 4. which maketh this his Errour to be a wilfull falsity .

The Lords Suggester his Confirmation of the former Evasion .

ANd your selfe charge them with a vertigo mera , N. 8. for that they banishing all Tropes ab Eisdem , do notwithstanding acknowledge sixe Tropes : which you could not do with any Colour , if they did not acknowledge those sixe Tropes to be in eisdem : for no man can deny , that Christ used divers Tropes in other his speeches , though he used none in these . But no Catholike writer doth acknowledge sixe Tropes in eisdem . And now when I expected the proofe ▪ thereof , I am turned over to seeke it in the hidden construction of [ &c. ]

The Lo: Bps Answer .

ANd justly are you turned over to that [ &c. ] yet not as to a Construction , which any can call hidden , that shall not suffer himselfe to be blind-folded by your Suggester , who here againe doubleth his falshood , saying , that I alleaged those sixe Tropes , confessed by Romish Authors to be in eisdem , that is , in the same Foure words of Christ [ This is my body ] simply ; whereas hee knoweth , and even now hath acknowledged , that it was in eisdem , that is , in the same words of Christ , [ This is my body , &c. ] therefore not simply , but with an &c. Whereby his wilfulnesse of Falsifying is further detected .

The Lords Suggester his fourth Evasion .

FOurthly , N. 9. although you alleage that Christs words are [ Hoc est corpus meum ] &c. yet seemeth it strange to mee , that all the sixe Tropes , which you would prove , and which you say Catholiques confesse , are smothered up in an [ &c. ] no one Trope being by any Catholike writer confessed , or by your selfe proved to be in Christs words , [ Hoc est corpus meum . ]

The Lo: Bps Answer .

HEre are but two Vntruths in this one Evasion , but I must needs say they are lowd and lewd ones ; first , to tell mee that I have not proved any one Romish writer to have confessed any one Trope in these words of Christ , [ This is my body . ] The second is , that I my selfe have not confessed any Trope in them . What not my selfe , Sr Suggester ? blush you not , who have read the Booke 2. Pag. 72. Where , in the first Section , there is a proofe specified in this speech of Christ [ This is my body ] in two words , the Pronoune [ This , ] and the Verbe [ Is. ] And divers pages following are spent wholly in proofe of both .

His other Assertion is , that no Catholike ( meaning , Romish Writer ) hath beene alleaged to confesse any Trope or figure in these words of Christ , [ This is my body . ] So he , although knowing right well , that I produced ( Booke 2. pag. 88. ) your Romish Glosse , authorized by Pope Greg. 13. ( which therefore ought to be of equall estimation with many Romish Doctors put together ) which Glosse saith : This Sacrament is called the body and blood of Christ improperly , so that the sense is , This signifieth Christs Body . Which is the proper and expresse language of us Protestants . Besides , in the Booke 2. pag. 78. the Title of a Section is this : That the Pronoune , [ This ] in these words [ This is my Body , ] is Tropicall ; which I proved out of your Romish Doctors , by an Induction of the divers senses of the word , This : which , whether it demonstrated Bread , or Body of Christ , or Individuum vagum , yet every way is the sense improper and figurative . In the first , by the Confessions of Doctors on all sides . In the second , by the confession of divers Romanists , which called that Sense Absurd . In the third , by other Romish Authors , who condemne this , as being full of Absurdities . And all were discussed at large in my Booke 2. cap. 1. & 2. in five full leaves ; yet your Suggester shameth not to deny all this . It may be your Lordship is , by this time , ashamed of your Proctor .

The Lords Suggester his fift Evasion .

BVt in your Letter you say , N. 10. that that particle ( &c. ) doth imply the other words of Consecration , [ Hic calix est Testamentum in sanguine meo : ] in which you say our Iesuites confesse two Tropes . To this my fift Replication is , that it seemeth strange to mee , that in your Letter you affirme that these Words of Christ [ Hic calix est Testamentum in sanguine meo ] are the other words of Consecration ; which doth inferre that Christs words [ Hoc est corpus meum ] are also words of Consecration of the Sacrament , under the Species of Bread . Which point in your Booke Page 7. & 8. you deny , charging the Romane Masse to have changed Christs manner of Consecration , by attributing Consecration to Christs words ( This is my Body : This is my blood , ) where you indeavour to prove both by Reasons and Witnesses , produced out of a booke of the Arch-Bishop of Caesarea , that the Consecration , used by our Saviour , was performed by his Blessing by Prayer , which preceded the pronunciation of these words , [ Hoc est corpus meum . ] And Page 11. you say directly , that these words of Christ are not the words of blessing and Consecration : and the like sayings you have in other places of your Booke .

The Lo: B ps. Answer .

IT seemeth strange to this my Adversary , that I have contradicted my selfe . Is not this kindly spoken , and to my credit ? But to the matter . I thinke it not strange in him , who hath beene deprehended in so many falsities already , that He should not deale ingenuously in this . For in my Booke , writing professedly upon the words of Consecration , I proved exactly out , of the Confession of the Arch-bishop of Caesarea , that those words [ This is my Body ] are not properly the words of Consecration : But in my Letters to your Lordship , speaking but obitèr of them , I called them Words of Consecration , by that liberty of Schooles , Dato & non concesso ; than which what kinde of speech can be more familiar among men ? One is to pay unto your Lordship twenty pounds , and in tendering the payment unto you , saith , There is here ( my Lord ) sixteen pounds in silver , & foure pounds in good gold : upon tryall , the gold is found to be counterfait , yet the man is instant , saying againe and againe , The gold is good : and your Lordship perceiving his pertinacie , saith unto him , Friend , as for your good Gold , take it to your selfe , and pay me my money in silver . Now commeth your Suggester upon you , saying , This is strange my Lord ; You said once that the gold was counterfait , and therefore refused it , and now you will call it good gold .

Just so dealeth your Suggester with me , Who called these words [ This is my Body ] words of Consecration , only in imitation of the Romish phrase , and not in approbation thereof . But of this more hereafter . Yet now what is all this to the point in question ? ( which is ) why your Suggester did so fraudulently conceale the Particle [ &c ] when he made his first Exception against me ? Just as if a man , being questioned for having found about him some hidden , and concealed , stolne stuffe , should by way of digression turne his talk to another matter , telling that it seemeth strange unto him that this his Examiner ( the justice of Peace ) had bound over to the Assizes three of the most honest men in the Parish . Whether this Evasion could satisfie for this mans false concealement of his theft , your Lordship may judge .

The Lords Suggester his sixt Evasion .

ALso I say , N. 11. that if ( &c ) point to these other words of Consecration , [ Hic calix est Testamentum in sanguine meo : ] and that Catholikes confesse some of the sixe Tropes to bee in these words : My answere is , that these words , and those other words of Christ [ Hoc est corpus meum ] are not the selfe-same words , though they both belong to the Sacrament ; yet they doe not belong both to one and the same Species : so as if any Catholike have confessed a Trope in [ Hic calix est Testamentum in sanguine meo : ] yet having not confessed any one Trope in [ Hoc est corpus meum ] they are unjustly charged with a Vertigo , for having confessed sixe Tropes in Eisdem .

The Lo: B ps. Answer .

BUt seeing that contrarily I have proved from the Confession of Romish Doctors ( as you have heard already ) a Trope in Eisdem , viz. the same words of Christ [ This is my Body , ] although other of them deny to admit any Trope therein , therefore have not I unjustly imputed a Vertigo , or spirit of giddinesse unto them . But your Suggester ( as one transported with a worse spirit of falsity ) denyeth that I had proved a confessed Trope in Eisdem , namely , in the very words in question [ This is my Body : ] even as he doth , in saying , If any have confessed any Trope to be in the words [ Hic calix est Testamentum &c. ] If any ( saith he ) as if this could be doubted by Any , which afterwards the Suggester himself confesseth to be true . What disease will you call this ?

But he addeth a Reason , why I , saying that there were confessed Tropes in Christs words [ This is my Body ] &c. the Particle [ &c. ] could not imply the same ; which you call your Consecrating words , [ This is my Body : ] because ( good my Lo: marke his Reason ) although they belong both to the same Sacrament , yet they belong not to the same Species . So He. Would this man ( thinke you ) have dealt so with the rankest begger that walketh in the streets ? A poore man being asked , how many colours ▪ he hath in his patched Cloake ? Sixe , Master , saith hee , Black &c. meaning other five colours , blue , white , russett , red , greene . Soft man , saith your Suggester , that [ &c. ] ( or , so forth ) could not imply those other colours , after spoken of , because they differ in Specie , that is , are colours of divers sorts . Witlesse !

The Lords Suggester his last Evasion .

THe seaventh Reason , N. 13. why Catholikes deny any Trope to bee in [ Hoc est corpus meum ] or in [ Hic est sanguis meus ] and yet may perhaps confesse that in strict Construction there may bee some Trope in [ Hic calix est novum Testamentum in sanguine meo ; ] —

The Lo: B ps. Answer .

THere are three patches in this last peece of this the Suggesters Reply , which I will deliver distinctly . The first is in saying , that Romish Writers may perhaps confesse that in strict Construction there may be some Trope in [ Hic calix est novum Testamentum in sanguine meo : This Cup is the new Testament in my blood ; ] although he knew that in my Treatise ( Book 2. pag. 87. ) I proved that these two words , Cup , and Testament , are to be improperly and Tropically understood , by the Confession ( first ) of your learned Bishop Iansenius : These words , Cup , and , Testament ( saith he ) cannot be properly taken in that speech of Christ [ This Cup is the new Testament in my blood ; ] whether the Cup be taken for the vessell used for drinking , which was a temporall thing , and therefore could not be the Testament of Christ , which is aeternall : or else whether it be taken for the matter in the Cup , for it being the Cup of the new Testament , could not be the Blood it selfe ; So he . Next was the Confession of the Ies: Salmeron ( in the same page ) The Cup being taken for the thing contained in the Cup : and , Testament , for the Legacie given by Testament . To whom was added the Ies: Barradius , confessing that , In the word , Testament , there is a Figure .

All these were then , in your Suggesters knowledge , most certaine ; and yet he now , playing the Lame Giles , commeth here halting in , saying , Perhaps some of our Chatholikes confessed , in a strict construction , some Trope . There may bee some Trope in these words . Againe , you may marke how gingerly he treadeth his Maze ; he admitteth that they Confesse Some Trope , he saith not some Tropes , although Three Tropes were confessed therein ; and that not onely in a strict Construction , as hee would have it , but upon a necessary Explanation . Will your Lordship bee pleased to put him in minde of his so many and manifest Collusions .

The Lords Suggester , touching the Romish words of Consecration .

— THough both these places be in the Scripture , N. 14. & are both belonging to the Sacrament , is , for that the first of them ( meaning , Hoc est corpus meum ) are all of them words of Consecration , and Practicall , effecting what they say ; and that none of them can be wanting , all being necessary to the making of the Sacrament : but in the latter words , neither Calix , nor Testamentum are the necessary Words of Consecration , or the forme of the Sacrament , seeing the Sacrament may bee without them .

The Lo: B ps. Answer .

HIs first Assertion is , that the words , [ This is my body , and , This is my blood ] are words of Consecration , and Practicall , effecting that which they say : and so , indeed , your Romish Church teacheth , meaning thereby an operative power of Transsubstantiating Bread into the Body of Christ . But now must I intreate your L pp: to looke to the tenor of Christs Speech , according to all the 3 Euangelists , and St. Paul himselfe , in relating the other words of Christ his Institution ; and you shall finde that the thing , whereof they say [ This is my blood ] is spoken expressely of the Cup , or Chalice , [ This Cup is my blood . ] So then you are to chuse , whether you will think that by these your Consecrative words , effecting that which they say , the Cup it selfe be converted into the Blood of Christ : or rather to acknowledge , in these your Consecrative words , a Figurative sense .

Secondly , he affirmeth that in the other words [ This Cup is the new Testament in my blood ] neither the word , Cup , nor the word , Testament , are the words of Consecration , or belonging to the forme of this Sacrament . Then ( say I ) must hee confesse , that the Romish new forme of Consecration is not necessary , wherein the word , Calix , Cup , is expresly set downe , thus : Hic est Calix sanguinis mei : This is the Cup of my blood . Where , by the way , your Romish Church is to be challenged for an Innovation , in that which shee holdeth to be a fundamentall point in her Masse , which is her Forme of Consecration , differing from all other Formes , and Tenors either in Scripture , or in any Ancient Tradition of Primitive Antiquitie .

Tell us againe , if the Consecrating words [ This is ] are indeed Practicall , effecting that which they say , [ This is the Cup , or Chalice ] then your Priest saying , This is a Cup , at every Romish Masse , doth thereby make a materiall Cup , or Chalice . Ponder these things ( my Lo: ) and see whether you can disgest your Romish doctrine ; if you can , then , O dura ilia ! must I say . Thus hath your Lo: heard the divers Evasions , used by your Suggester , each whereof ignorance begot , and folly brought out ; to wit , a child altogether after the image and likenesse of both its Parents , as can be ▪

Of the sixe Tropes , in Christs words of Institution , objected by the Lo: Bishop , in confutation of the Romish doctrine .

The Lords Suggester his Preface to his owne Reply hereunto , by his first Evasion .

BVt now to come to these Sixe words , N. 15. which you say are ( and would make us to confesse to be Tropicall ) it is first to be understood as graunted , ( for that it cannot be denyed ) that they must be Christs words ( who onely had power to institute a Sacrament . Next , that they must be such onely words of Christ , as were spoken by him to the end to Institute , or consecrate this Sacrament : for otherwise no man denyeth but that Christ spake many things in Parables , and Figures . The question is not whether St Paul , saying that They that eate it unworthily do eate their damnation , spake figuratively ; or whether Christ , saying It is the Spirit that quickeneth , the flesh profiteth nothing , spake figuratively .

The Lo: Bps Answer .

YOur L p : perceiveth right well , what is exacted of mee : be as willing ( I pray you ) to heare what I answer ; ( namely ) first , if I have not proved a Figurative sense in both these speeches of Christ , viz. [ This is my body : and , This is my blood : ] Next , if I furthermore have not shewne the sixe Tropes , now in question , to be found by the confession of Romish Doctors in the other words of Christs Institution , then let mee be held utterly unable , and unworthy to give your L p : any Satisfaction . Proceed wee to the tryall .

The Lords Suggester his second Evasion .

FOr if wee shall prove that those words of Christ , N. 16. whereby hee Instituted and Consecrated this Sacrament , were not Tropicall , but reall , and to be understood Literally , then your accusation of our men , confessing Tropes in Christs other words , though you could make it good , yet were it to no purpose .

The Lo: Bps Answer .

YOur Suggester knew , doubtlesse , it was to good purpose , to prove that there were divers Tropes in other words of Christs Institution , besides these Two , which you call Consecratory , which are [ This is my body , and , This is my blood , ] even because they directly repulse the Answer of your great Achilles Card : Bellarmine ; who , for defending these now-mentioned speeches of Christ , [ This is my body , and , This is my blood ] from being Tropicall , maintained that all speeches Testamentary , Doctrinall , and of Command , and Precept , ought to be proper and Literall . Whereby hee could not meane onely the words , which you call Consecratory , [ This is my body : This is my blood ] because these are not words of Command at all , such as are , Eate yee , Drinke yee , and notwithstanding are Tropicall : and the other words , Given , Shed , are Both as Doctrinall as are your said Consecratory speeches of Christ , and neverthelesse confessed by your Doctors to be Tropicall . Yea and those same words , Cup , Testament , albeit they be both as Testamentary , as are your supposed Consecratory sayings of Christ , are yet also judged by Them to be Tropicall . All these were proved , Booke . 2. Pag. 96. whereby your Cardinals defence is utterly overthrowne , as you know ; yet dares your Suggester face it out , saying , that This is to no purpose .

The Shackles , which the Lords Suggester draweth upon his owne heeles , by his voluntary Promise .

BVt if these words of Christ , N. 17. alleaged by your selfe , Booke 2. pag. 71. viz. [ This is my body : This is my blood ] are confessed by our men to be necessarily Figurative , then will I not onely confesse that you have rightly condemned our Writers of a Vertigo , but also confesse that I am satisfied in this point , and acknowledge my former errour .

The Lo: Bps Answer .

IF this could be a Satisfaction to your Suggester , then might he have beene twice satisfied already , out of the Booke 2. pag. 72. where the Title of the Sect : is set downe in these words ; That a figurative sense is in these words of Christ , [ This is my body : ] from the Principles of Romish Schooles . Which was also performed , by proving a figure in the Pronoune , This , in the same speech of Christ [ THIS is my body : ] which word , This , ( by confession on both sides ) must relate either to Christs body , or to a common substance , called Individuum vagum , or else to the word Bread . But , by the confession of your owne Doctors , the Pronoune , This , could not properly demonstrate Christs body , because ( by your Romish Doctrine ) Christs body , at the pronunciation of the word , This , was not yet present in the Sacrament . Neither could it properly betoken your Individuum vagum , or confused substance , because ( by the confession of Others ) that sense is full of absurdities . Lastly , if it should betoken Bread , as to say , This bread is my body , then ( say they , with unanimous voices ) it is impossible not to be Tropicall ; even as well as when it is said , This Egge is a stone , or , This man is an Asse .

Which point may be more Emphatically confirmed by the other words , which you call Consecratory , [ This is my blood : ] where the Pronoune , This , relateth to the Cup , wheresoever that speech of Christ is recorded in Scripture , Matt. 26. 27. and Mar. 14. thus [ He tooke the Cup and gave It ( the Cup ) to them , saying , Drinke ye all of This , ( viz. Cup ) for This ( namely still , Cup ) is my blood . And Luke cap. 22. and S. Paul . 1. Cor. 11. rehearse Christs words thus : [ This Cup is the new Testament in my blood . ] So that the word , This , pointeth out alwaies the Cup. But the Cup cannot properly be called Christs blood , nor possibly be changed into his Blood , as all the world of Divines have alwaies confessed .

Our second Proofe was founded upon your Churches Confession , in her publique and priviledged Glosse , expresly saying , that these words [ This is my body ] are improperly taken , meaning , This signifieth my body , as was set down Booke 2. pag. 88. Now that your Suggester should here desire of mee to be satisfied , by letters , in that which formerly he received in print ; it argueth either a cheating Concealment of that proofe , or else a doggish appetite , which will never be satisfied .

The Lo: Bishops Conclusion , upon the Premises .

ALl that your Suggester hitherto hath done , is ( as your L p : may perceive ) for saving his first desperate blot of untruth , in concealing that Particle [ &c ] that so hee might more eagerly charge me with falshood ; and after ( in defence of his deceitfulnesse ) huddle and multiply seaven more Untruthes , which have beene particularly discovered in these his former seaven Evasions , now already specified : wherein , as a man ready to sinke into the water , he catcheth at each thing about him , be it reed , rush , or very shadow , to save himselfe from drowning , but all in vaine . Even so hath he , being unable to make any solid defence , snatched onely at mere fancies , void of all semblance of Truth . Perswade him ( I pray you ) that leaving all further Prefacing , he would come to the Tropes , now in question .

Particularly now of the Sixe Tropes , confessed to be in the words of Christs Institution of the Sacrament of his blessed Body and Blood .

The Lords Suggester .

THe sixe words , N. 18. which our men ( as you affirme ) confesse to be Tropicall , are [ Given , Shed , Cup , Testament , Bread , Eate . ]

The Lo: Bps Answer .

ALthough these sixe were most precisely mentioned , yet were the other Tropes , concerning those other words [ This is my body , ] and , [ This is my blood ] as exactly discussed , and proved to be likewise Tropicall .

The Lords Suggester his maligne Suspicion .

BVt if you hold that Christ made no new Testament , N. 19. which you give some occasion to suspect , by the great esteeme and approbation you make in very many places in your Booke of Calvin , and Beza , and their Writings ( for which I am very sory ) then must I confesse that I am not satisfied therein . For Calvin , and Beza , and all other Calvinists , that I have read , doe maintaine that there is but one Testament ; and by Consequent no new Testament .

The Lo: Bps Answer .

IT had beene better you had first suspected your own judgment ( friend Suggester ) then either to grieve at my Approbation of the writings of Calvin and Beza , or yet to taxe them of errour in this case . For the first , I would know among which kinde of men you wil be reckoned , I mean of those , who are likewise Sorry ; whether among them , who never read Calvin , or Beza ; or them who have read , & did not understand then ; or else of them ( who are the worst sort of Malignants ) who knowing their orthodoxe meanings , do not withstanding traduce them , as you have done . Else shew , if you can , where they have denyed that there are two Testaments , distinctly differing from each other , in their immediate Subject : the immediate Subject of the old Testament being Blessings , Earthly & Temporal , as the land of Canaan , and the outward Temple of Jerusalem ; albeit remotely these were Types of the immediate Subject of the new Testament , namely , of Blessings spirituall and eternall , as the heavenly Canaan , and Ierusalem which is above ( saith the Apostle ) the Mother of us all . Which Spirituall and Eternal , notwithstanding , are Typically the subject of the old Testament , figuratively comprehended therein . This Doctrine is so far from all Suspition of error , that it confuteth the Iewish , and other Hereticall opinions to the Contrary . When will this man leave his quarrellous Ambages , and returne to the matters in question ?

Of the first two of these Tropicall Words of Christ his Institution , [ GIVEN , and SHED . ]

The Lords Suggester his first Evasion .

NOw as concerning these words [ Given and Shed ] you alleage Page 87. N. 20. Valent. for one , and Salmeron for the other , as if they had said they were meerely Tropicall : Valent. saying of [ Body given for you ] that is , Which shall be offered for you on the Crosse. And Salmeron of this word , [ Shed , ] saying , That it was so said , because it was very shortly after to be shed on the Crosse. Confirming that his Exposition , For that it is not denyed , but that it is the manner of Scripture to speake of a thing , as now done , which is after to be done . To this I reply , first that your Quotation is but of one Author only ▪ for either of these Proofes , which doth not satisfie your Assertion in your Epistle , where you say thus ▪ In Christs Sacramentall words , or words of Institution , Adversarii nostri Tropos sex , velint nolint , coguntur agnoscere , as if All , or the Greater part of Catholikes held it .

The Lord B ps. Answer .

THis man ( the Suggester , I meane ) hath so enured himselfe to falsifying , that he can hardly speake a Truth . The first Reply is to perswade a Lord , that I had but two Romish Doctors , to witnesse , that when Christ said [ This is my Body , Given for you ] he meant , Given shortly after his death on the Crosse , by a Figure called Enallage . And when he said , [ This is my blood , shed for you ] he had the same meaning , of Being to bee shed at his Passion : and that I had not the greater part of their Doctors to verifie my words , when I said , Adversarii nostri confitentur , Our Adversaries confesse . Which is an unjust Reckoning , because although ( Book 2. pag. 87 ) I used the Testimonies but of Two ; yet Booke 6. pag. 6. I produced a witnesse without all Exception , even your learned Bishop Iansenius , testifiing that in these words of Christ [ This is my blood , shed for you ] by the word , Shed , is Commonly understood ( saith he ) the Future time , when it was to be shed upon the Crosse. Where the Common understanding ( you know ) is equivalent with Greater part .

His second Aberration is , that whereas one Iesuite attributed one Trope , or Figure , to the word [ Given , ] another Iesuite noted the same Figure in the word [ Shed ; ] there being an equall propriety of speech in either . Your Suggester holdeth it an Incongruity of speech , in me , to say , Adversarii nostri , Our Adversaries hold Tropes ; how then will hee give your Lordship leave to affirme , saying of those two men ( who should have your Lordship in suit of law ) My Adversaries have suits against me ; but judge this terme of speech to be but a Soloecisme ?

The Lords Suggester his second Evasion .

SEcondly I say , N. 21. that admitting these sayings of Valent. and Salmeron for sufficient , to prove that they may be , or are extended to the future time of the Crosse , yet neither of them denyeth these words to be spoken in the present time of the Sacrament : which unlesse they deny , they are here alleaged to small purpose .

The Lord B ps. Answer .

THen belike your Suggester doth conceive , that your Jesuites to say , that a Verb [ Given ] being properly of the Future time . i. Shall be given , could likewise as properly signifie the Present time , Is given . But sooner shall he himselfe be able at once to looke up to heaven with one eye , and downe with the other , than finde this his conceit fancyed by any Author that ever knew his Grammar ; and yet will this Sophister adventure to make it good .

The Lords Suggester , alleaging the vulgar latine Translation .

ANd that this is no new Invention of ours , N. 22. our Latine Text doth plainely shew , where wee use both the Present , and the Future Tense .

The Lo: Bps Answer .

YEs ; an Invention ( I dare say ) new , and never heard of , before now that this Suggester hath vented it out , in an imaginary flash , against common sense . The Latine Translation useth , indeed , both Tenses , Given , in the present Tense , and Shed , in the future : but doth use neither of them both in two different senses properly ; to tell us that , Given , being properly of the Present Tense , hath the proper sense also of the future . The like may bee said of the word , Shed .

How is not this fellow afraid to make your Latine Translation to be more absurd than indeed it can be , especially he himselfe ( if he be a Priest ) being sworne to the Authority thereof ? If Rules faile , hee will trie what hee can worke by an Example ; a very rare one I must needs say , and without any other example .

The Lords Suggester his notable Example .

AS if I had said , N. 23. I doe give an hundred pound pension , and I will give it , the future promise doth not diminish the present gift ; much lesse in this , where the future promise is but a Collection , but the present Gift is certaine .

The Lo: B ps. Answer .

THis Suggester is somewhat confused , I may not suffer him to doe his Acts in Tenebris . But yet because here is an Example of giving so large and honourable a Pension of an hundred pounds , I will by your good licence ( my Lord ) apply my selfe in some part to your Lordship ▪ Be it then that you say you do Give , or that you Will give an hundred pound pension to a man , I say , it is bountifully said , and like an honourable Lord : but our question is not meerely of the different Tenses , but of the different Senses of [ I give , ] and [ I will give , ] in their proper and severall significations , being spoken of the same thing .

Hearken therefore , if you please : when you say [ I give ] thee this hundred pounds , and in so saying give it him , then the sense of the Future Tense , [ I will give it ] is false and superfluous ; because it cannot properly be said to bee given hereafter , which is already Given . And if you say , [ I give it him ] in a future signification , meaning that you [ will give it hereafter , ] then was your other words , [ I give it him ] unproper and figurative ( the present Tense being put for the future : ) or else you must confesse it was false , and you did but equivocate with him , by promising to give that which you meant not , for you gave him but words . But will you say that in both these Speeches [ I give ] and [ I will give ] you speake properly ? take heed ( my Lord ) for so , after that you have Given an hundred pounds in present , saying , I give ; you are further tyed by your other saying [ I will give , ] to give him another hundred more , to make good your promise . Is not your L pp: beholding to your Suggester for this piece of service , which he hath done for you , by the rarity of his Wit , quasi , without it ?

The Lords Suggester his third Evasion , by a plaine Paradoxe .

THirdly , N. 24. I say that those words are neither Christs Sacramentall words , nor his words of Institution , ( whereby hee instituted the Sacrament ) as you call them pag. 88. nor his words of Consecration , which your selfe in your letter doe rightly terme true Consecratory words .

The Lo: B ps. Answer .

HOw I called those words [ This is my Body , ] words of Consecration , without any Contradiction to my selfe , or advantage to your Romish Cause , I have made manifest already . For this present , I am to discover his Paradoxe in this , that he denyeth the words , Given , and Shed , to be Sacramentall words . This I call a new Invention , indeed , and an egregious Paradoxe , because you shall never be able to produce any Writer , among your Romish Professors , who hath not acknowledged these words , Blessing , Breaking , Given , ( spoken on Christs part ) to signifie Sacramentall Acts. Or yet these words , Take yee , Eate yee , Drinke yee , to be Sacramentall Precepts , on the Receivers part . Or these words , [ Body given , and Blood shed , ] to be Sacramentall Narrations , betokening the thing Mystically offered ; as well as these words , Doe this in remembrance of Mee , to be Sacramentall Explications of the use and end of this Sacrament ; and all these Sacramentalls to belong to Christ his Institution . I beleeve your Suggester his dispaire , to shew the Contrary , in any Romish Writer , will never permit him to make tryall hereof .

The Lords Suggester his fourth Evasion .

FOurthly I say , N. 25. that your selfe both pag. 87. but especially pag. 7. in the 6. Booke affirme that these words [ Given , and Shed ] are to be understood in the future Tense , as relating to the Crosse , but not to the Sacrament : and so though some of our men doe imagine Tropes in them , yet being denyed to appertaine to the Sacrament , they cannot be in the number of Eisdem , and so make nothing to the matter in hand ; neither can a Vertigo bee imputed to our men , that they acknowledge a Trope in them .

The Lo: Bps Answer .

SOme of your Romish Doctors undertooke to prove , that the words , Given , and Shed , are properly taken for the present Time ; as your Card : Bellarmine , with Some others have done , as was shewne Booke 6. pag. 4. and 5. and are contradicted by others , who have testified that the opinion of your Doctors is , to interpret them to signifie the offering up of his Body , and shedding his blood afterwards on the Crosse , as your L p : was taught even now . Therefore the vertigo was not unjustly imputed to our Romish Adversaries , one side denying , and another affirming two Tropes to be in these two words of Christs Institution , Given , and Shed . And if your Suggester saw not thus much , you may justly suspect that his head was troubled with the same disease .

Of the Tropes in the the next two words , CUP , and TESTAMENT .

The Lord Suggester his notably false , yet most peremptory Assertion , and Evasion .

AS for the words , N. 26. Cup , and Testament , I answer , as I did to the former ; first , that the Authors , by you cited , are too few for you to ground your Accusation against Adversarij nostri , who are many hundred thousands , upon the opinion of so fewe .

The Lo. Bps Answer .

THe Authors , whom I produce to prove that , Cup , by a figure , was taken for the matter contained in the Cup ; and the word , Testament , by another Trope , taken for the Legacie given by Testament , were three , viz. your Bishop Iansenius , Salmeron , and Barradius ; the two last being both Iesuites . And if three persons be not so farre plurall , as to be called Adversarij in the plurall number , I know neither Greeke , Latine , nor English Grammar .

But these ( saith the Suggester ) are but few , and there are Many hundred thousands of the contrary opinion . This is that which I have called an Assertion no lesse false then Peremptory , as will now appeare .

The L. Bishops second Answer , concerning the Suggesters prodigious Peremptorinesse .

WHat ? an hundred thousand Authors granting in these words of Christ [ This is my blood shed for you ] that the word , Shed ( spoken of Christ at his last Supper ) hath the sense of the Present Time ? Never was there any Bayard more bold in his leape , than this Suggester hath beene lavish in this his Asseveration ; seeing that it may be rather affirmed , that your Romish Doctors , were they a thousand thousand , discussing this point , would sweare that the word , Shed , properly taken , could not be understood of the time of Christ his Instituting this Sacrament . The reason may be this , Dici de , sequitur in esse in , that is to say , never can any thing be affirmed properly of that , which properly is not . But the Blood of Christ was not properly shed at the time of his Supper : therefore is it impossible to affirme truly , that this is properly said to have beene shed .

Harken in the first place to your great Oracle Bellarm: delivering his judgement in this point ( whose sentence I alleged , Book 6. p. 8. ) The blood of Christ ( saith hee , speaking of the time of the Sacrament ) doth not passe out of his body . Whereas Christ ▪ ( saith your Alfonsus ) once shed his blood upon the Crosse , hee is never to shed it any more : whereby it is proved also , his true blood never to be any where without his body . Our third witnesse was your Ies. Coster , thus : Christ ( saith hee ) suffered a true effusion , or shedding of blood upon the Crosse , his blood being separated from his body : but here ( namely in the Sacrament ) is onely a Representation of his Blood . So hee .

To reduce these Confessions into forme of arguing . Wheresoever there is a true Effusion , or Shedding of Blood , there is a Separation of Blood from the Body . But Christ , neither at the time of Instituting this Sacrament , nor yet after his Resurrection , had any true separation of Blood from his body . Ergo , hee had not either then , or after , any true and proper Shedding of blood . And consequently cannot his Blood be said properly to be Shed in this Sacrament . Where now will your Suggester finde out one of Ten Thousand men , who will deny this Consequence ? If he himselfe can but imagine thus much , I , for my part , shall never envy him the property of a vertiginous man .

The Lords Suggester his second Evasion .

SEcondly , I say that neither ( Calix ) nor ( Testamentum ) though they may in some sense be called Sacramentall words : N. 27. yet can they not be called the Sacramentall words : for that the Sacrament may be without them , and so are not in the number of Eisdem .

The Lo: Bps Answer .

THe Suggester will be still Idem in eisdem , that is , absurdly superfluous , as I have proved evidently already . That which wee are taught of him here , is , that these words Cup , and Testament , although they be Sacramentalls , yet are they not to be called The Sacramentals . O most excellent subtilty ! whereby this mans hands and legges , in like manner , although they be called Corporall parts of his body , yet may not one say , that they are The corporall parts of his body .

The Latine Translation useth indeed both Tenses , [ Datur ] Given , in the present tense , and [ Effundetur ] Shed , in the future ; but it doth use neither of them both singly , in two different senses ; as to tell us , that Given , being of the Present Tense , hath the sense also of the Future : or that Shed , being rendred in the Future Tense , hath likewise the sense of the present time . For to conceive two literall senses of one and the same words , as to say [ Is shall be ] is as absurd in Grammar , as to affirme out of the Sea-card of one and the same winde , that it stands North-South . If Rules faile , he will trie what hee can worke by examples .

The Lords Suggester his Objecting of the plaine speeches of the Euangelists .

Besides , N. 28. it is a Maxime in Divinity , that the obscure Texts of Scripture are to be expounded by those Texts that are plaine and easie to be understood . But the words of St Matthew , and St Mark [ This is my Blood ] is much more plaine than [ This Chalice is the Testament in my Blood . ] And therefore ought to be , and are preferred by all Antiquity before the other words of St Paul . And now to lay aside those plaine words of S. Matthew and S. Marke , and to entertaine those other words of S. Paul , onely because they are more subject to cavills , and to figurative expositions , is Nodum in scirpo quaerere .

The Lord B ps. Answer .

THe Maxime is most true , but this application , as if S. Matthew , or S. Marke would relieve him , to prove a literall sense in these words [ This is my blood ] is as untrue : because ( as hath beene said ) S. Matthew , and S. Marke both are as plaine for an unproper sense , as either S. Luke , or . S. Paul could be . For the speech of Christ , in S. Matthew , and S. Marke , standeth thus ▪ Hee tooke the Cup , and when he had given thankes he gave it , ( viz. the Cup ) unto them , saying , Drinke you all of this , ( namely , Cup , ) for this ( sc. Cup ) is my blood .

Inasmuch therefore as This Cup was that which Christ called his Blood , which Cup ( as you have heard , Booke 2. pag. 79. from the confessed Maxime of Maximes ) can no more properly be called Christs blood , than ( according to your owne example ) a man can properly be termed an horse : Therefore must the Pronoune , THIS , signifie the matter in the Cup , as the Sacrament of Christs blood ; and therefore Sacramentally called his Blood . Wherefore can hee not justly say , that I have sought a knot in a rush , but rather this mans Objection is not worth a Rush.

The Lords Suggester his foule Intanglement .

THirdly I say , N. 29. that the custome of speech , where , by the word ( Cup ) the liquor contained in the Cup is of every man understood ; and by the word ( Testament ) is meant that Act or deed , whereby the Covenant , or Testament is given or confirmed , is so commonly and so usually understood of all men , that he would be thought to be rather the figure of a man , then a man that should now deny them to be allowed for direct speeches . In matter of Philosophy , Consuetudo est altera natura ; in the Law , Consuetudo facit jus ; and Consuetudo legi quandoque praejudicat : Shall wee say that hee writeth not good French , who writeth est for et , and en for an ? or that hee writeth not good English who , for Liege people , writeth Liege people ?

The Lo: Bps Answer .

IT is a jolly matter to see a man turne to his wits againe . The Suggester saith ( as well as can be wished ) that it is now plaine , that the word , Cup , is put for the liquor in the Cup : whereby is confessed that it is plainly a Figurative speech ; as when one saith to his friend , Sir , take you my Purse to keepe , meaning , the money in his purse . Such speeches may wee allow to be current , but yet not to be direct speeches , as the Suggester would have it . But will it please your L p : to aske of your Suggester , upon this confession , what is become of that your Suggester , who talked even now of an * * See above N. 20. hundred thousand , who denyed any Trope in the words , Cup , or Testament , against the opinion of some few ; and was encountred with a greater number than hee brought , and is now confounded by his owne Contradiction ? where is the Vertigo now , my Lord ?

His quaint Crotchet of Peeple and People , though peradventure it be applauded by you , or some ignorant people , yet cannot be but hissed at by any of sound judgement ; because in our question , concerning the word , Cup , ( the word , Cup , being put for the liquor in the Cup ) it doth necessarily vary the sense : because the Cup is no more the Liquor in the Cup , than the liquor in the Cup can be properly called the Cup. But whether the word be written Peeple , or People , it altereth not the sense of the word , and is therefore senselesly applyed to our Question concerning the Cup.

And now I will requite him with as delicate a conceit out of your Romish Schooles . It is disputed , concerning the conversion of the Bread into the body of Christ , thus . * * Innocent . de offic. Missae l. 3. c. 29. Dicunt quidam , quòd panis convertitur in Corpus Christi , quia Corpus sub eisdem panis accidentibus loco panis incipit esse : sicut dicitur à Grammaticis , quando mutatur A , in E , cum à praesenti Ago , formatur praeteritum Egi. It is like as when it is said of the Grammarians ( meaning some of your Doctors ) that the letter , A , is changed into the letter , E ▪ as when Ago in the present tense is made Egi in the preter-tense . This must needs be a dainty to your Suggester , my Lord ; much good may it doe him .

Of the Trope , in the word , BREAD .

The Lords Suggester .

AS concerning the word , N. 30. Bread , I answere briefly , that neither did Christ use that word in the Institution of the Sacrament , neither doe you alleage any Author of ours , for to prove it to be Figurative . That place in the sixt of St. John , by you cited , your selves acknowledge not to belong to this Sacrament : and the other place , by you cited , out of the 10. Ch. of 1. Cor. 10 your selfe acknowledge to be spoken of the Mysticall Body of Christ , which is his Church . Neither are those words Christs , but St. Pauls , who could not institute a Sacrament ; so as this word , Bread , is not to bee brought within the compasse of your , ( &c. )

The Lo: B ps. Answer .

WHo can deny , when it is said by the three Euangelists , as well as by S. Paul , that Iesus tooke Bread , and blessed it , but that which he blessed was made a Sacrament ; and that which he blessed , the Text saith , was Bread ? In the next place he would perswade your Lordship that I proved not the Speech of Christ , in calling Bread his Bodie , to be Figurative , out of your Romish Doctors ; notwithstanding that ( Booke 2. page 75. unto 82. ) divers leaves were spent in the proofe only of this .

His third Untruth is , by intimating that I proved not this out of S. Paul to the Corinthians , but only spake of Bread , mentioned 1. Cor. 10. which speech of Bread , there signifieth only the Mysticall body of Christ , which is his Church ; albeit ▪ I directly insisted upon that of 1. Cor. 11. where Bread is so called after Consecration , not only Bread , but also Bread broken , to signifie Christs naturall body crucified upon the Cross. ( See Book 3. pag. 133. )

And yet behold another lavish Untruth of this unconscionable Suggester . Neither doe you ( saith he , speaking of Protestants ) acknowledge the word , Bread , to belong unto the Sacrament . Why man ? all Protestants teach and professe Bread and Wine Consecrated to bee the Sacrament it selfe , & call them both , The Sacrament of the Body and blood of our Lord . How then possibly should they not acknowledge them both to belong unto the Sacrament ? As Circumcision of the flesh was called the Covenant . In the forme of Baptisme , [ I baptize thee in the name of the Father , Sonne , and Holy Ghost ] the word , Water , is not mentioned ; will the obstinacie of this man say , that therefore Water belongeth not unto the Sacrament of Baptisme ? or that it is not indeed the Sacrament ? against that generall definition of a Sacrament set downe by S. Augustine , and retained in your Schooles , A Sacrament is a visible signe of an invisible Grace . So is Water , in Baptisme , a visible signe of the purgation of the soule , by Grace of the remission of sinne ; and so are Bread and Wine Visible signes of Christs Body crucified , and Blood shed for the remission of sinne ; and our Sacramentall Corporall eating is also a Signe of our Christian and spiritual refection thereby . Fie , fie , my Lord , that you should lend your eares to such a miserable Seducer ▪

Of the Trope in the word , EATE , used in the Institution of Christ .

The Lords Suggester his first Evasion .

AS for the word , N. 31. Eate , first I say , that though Christ said [ Accipite , & manducate ] yet were not those any part of the Sacrament , or Consecratorie words , nor those words of Christ , whereby he instituted this Sacrament .

The Lo: B ps. Answer .

THough it bee not within the Compasse of those words of your Consecration of this Sacrament [ This is my Body ] yet are they properly belonging to the Sacramentall use , and therefore might as necessarily require a proper sense and meaning as any other words of Christ his Institution , that belong either to the Sacrament , or matter of the Sacrament , if ( as your Doctors have taught ) Christ his Sacramentall Speeches be void of Figures . And that , in every Celebration of this Sacrament , Eating is necessary , your Suggester himselfe ( if he bee a Romish Priest ) must as necessarily confesse ; for you have heard your Doctors granting a necessary duty in the Priest , wheresoever hee celebrateth this Sacrament , to eate it with his owne mouth . See Book 2. pag. 48 and 54.

The Lords Suggester his Objection .

WHich Sacramentall and Consecratorie words , thirteen of the antient Fathers , cyted by Allen , Bellarmine , Brereley , &c. and Bishop Jewell in his Reply , and the Communion booke , in the Catechisme for examination of Children before Confirmation , and Dr. Fr. White , now Bishop of Elie , in his Reply , and Calvin and Beza in divers places of their workes ; and your selfe in your last letter confesse to bee [ Hoc estcorpus meum . ]

The Lo: B ps. Answer .

HOw these words may bee called words of Consecration , but improperly , I have already signified ; and shall ( God willing ) manifest fully in the second Edition , by differencing the Consecration of Ordination , and Accommodation , from the Consecration of Benediction . For , indeed , if those words [ This is my body ] should bee held to bee the words of Benediction , which is properly called Consecration , then should you exclude Christ his owne Benediction , which is expressely set downe before these your words of Consecration , as it is in the Euangelists ; Iesus tooke Bread , and BLESSED it , and after hee had given thankes , he gave it to them , saying , Take , Eate , this is my Body . And so shall wee bee found to agree amongst our selves , whereas ( by the Confession of your own learned Arch-bishop Caesariensis ) your Romish Doctors are involved in irreconciliable Contradictions , as you haue seene them alleaged by mee , Booke 1. pag. 8.

The Lords Suggester his Conclusion , in this his first Evasion .

SO as the word , N. 32. Eate , being none of those Sacramentall words of Christ , cannot be brought in the compasse of your ( &c. )

The Lo: B ps. Answer .

THis is right the Cuckowessong , so often repeated . The word , Eate , is not mentioned in those Foure words of Christ [ This is my body , ] therefore it cannot be brought within the compasse of , &c. as though ( &c. ) were there set as an hedge to exclude mee from shewing any Tropes in the words of Christs Institution , beside only those precedent words [ This is my body : ] and not rather , according to the proper nature of every &c. ( which hath been used by all Writers in the world ) as a gap , to make passage to the other following words of Christs Institution ; I say , of his Institution , and not only of Consecration , as your Suggester pertinaciously replyeth , contrary to my expresse words , Booke 2. pag. 80. in the very Title of the Sect. 14. thus : Many Figurative Speeches , used by Christ , even in his words of the Institution of the Sacrament , by your owne Confessions .

Which so plaine an expression of mine owne meaning might teach your Suggester to eate his former words , and Assertion , concerning not only the word , Eate , but the other Tropicall words of Christ , already mentioned . And doe you not see , my Lord , how my former ( &c. ) still sticketh in your Suggesters throat ? it will not downe .

The Lords Suggester his second Evasion .

CHrist , N. 33. indeed by the word , Eate , intendeth to shew the use of the Sacrament , which though it were not used as Christ appointed , yet were it a Sacrament , as your selfe Pag. 8. confesse , where you say that Christ made it a Sacrament by his Blessing , by Prayer , which preceded these words [ This is my Body : ] and by Consequent , before the Apostles did Eate . Also pag. 36. where you acknowledge the Reservation of the Sacrament to bee ancient , so it bee for a Sacramentall eating thereof : Whence it will follow , that it is a Sacrament before , and without the Eating of it : and that Christs words , [ Take and Eate ] were not his Sacramentall , or Consecratorie words , or the words whereby hee did institute the Bread to be a Sacrament , seeing it is a Sacrament , though it bee not Eaten .

The Lo: Bps Answer .

SAy you so ? Is it a Sacrament , although it be not eaten ? you have no other Sacrament in the celebration of the Eucharist , but that which you call a Sacrifice , and this Sacrifice ( saith your * * Suarez Ies: Tom. 3. Disp: 75. Sect 2. Prima sententia est , Sacerdotal●m Sūptienem ess● de necessitate Sacrificii , quatenus est perfecta consumptio , & inntatio victimae oblatae , Sic moderni Thomistae , Soto . Ledesima , quos secutus est Bellar. l 1. de Missa . c. ult. But Salmeton Ies. To : 9. Tract. 29. p 223. At hoc non pertinet ad esseatiam Sacrificii . Bellarmine , and other moderne Divines ) cannot be , except that the Priest Eate it , as I have also shewed you in the sixt booke of the Treatise of the Masse . And the necessitie hereof they ground not upon those words , [ This is my Body , ] but upon the words of Command following , [ Doe this . ] Aske your Suggester how hee can reconcile himselfe to those your Doctors .

Of the Words , BREAKE , EATE , and DRINKE , out of Maldonate and Brerely .

The Lords Suggester , his Exceptions .

BVt you alleage Maldonate to say , N. 34. that the Eating of the Body is a Figurative Speech .

The Lord B ps. Answer .

IF I knew that I had injured either of these Authors , it would grieve mee at the very heart . First then to Maldonates Eating , and after to M. Brerely his Drinking . I produced ( Booke 2. pag. 86. ) not only your Ies. Maldonate , but your other Ies. Suarez also , affirming that those words , Break , and Eate , cannot properly be affirmed of the body of Christ without a Figure . And that those sayings , Christs body is broken , and , Christs body is eaten , taken in the literall sense ( they say ) are false . Besides , your Ies. Salmeron ( cited Booke 5. pag. 228. ) proveth the same irrefutably . This reall Eating ( saith he ) requireth a reall tearing with the teeth that thing which is eaten . But the body of Christ ( saith he ) is not torne with the teeth .

Can your Lordship thinke your Suggester to have beene a rationall man , to charge me with not doing Maldonate right , now that you see the direct & expresse confession of Maldonate himselfe ? or can you account him a conscionable man , who knowing that both Suarez and Salmeron confessed and proved the words Brake , and , Eate , to be spoken figuratively , to conceale my evidence ? This practise ( my Lord ) why do you not detest ? I passe to Mr Brereley .

Of the word , [ DRINKE . ] The Lords Suggester .

ANd M. Brerely , N. 35. That the blood is not properly drunke out of the Chalice , seeing the blood hath the same manner of existing , as under the forme of Bread , to wit , not divided or separated from the body . But you had done Brerely more right , if you had repeated his words as they are ; Seeing the blood in the Chalice : for Brereley intendeth not to say , that the Blood is figurative , but that the beeing of the blood in the Chalice , whereby it seemeth to be divided , from the body , is not properly said to be drunke out of the Chalice , if wee attend to the strict propriety of speech . The like is to be said of Maldonates words , concerning the Eating of the Body , which appeareth in the same sentence , viz. Quia ipsi modi , qui significantur his verbis , non conveniunt corpori Christi .

The Lo: Bps Answer .

M R , Brerely his words ( by mee cited , Booke 2. pag. 87. ) were these : If we attend unto the propriety of speech , neither is the blood of Christ properly drunke out of the Chalice . What can wee call wrong in this Citation ? Forsooth , Mr Brereley's words are not , Drunke out of the Chalice , but , Blood In the Chalice is drunke . Would not a man thinke that your Suggester was In , or else newly come Out of the Wine-cellar , when hee made this exception ? Where I , because the liquor is not properly Drunke , before it be out of the Cup , lest MR. Brereley my Adversary might seeme to speake lesse properly , altered his phrase . O that my Adversaries were such as would so kindly handle my writings , by so altering them , that they be better than they seeme to be , and not every-where almost deprave my words and meanings ! But be it Drunke In , or Drunke Out of the Cup , Mr. Brereley plainly acknowledgeth an Impropriety in the phrase of Drinking Christs Blood , which is the very Point in question , and which I contended for from this his testimony .

Nor this onely , but ( Booke 1. pag. 641. ) I shewed the generall doctrine of the Church of Rome , in the point of Concomitancie , to be this , viz. That Blood is still in the veines of Christs body , as it was before the consecration of this Sacrament . So that Christ is received as whole man in his perfect body ; whereupon I inferred , that , because a man could not properly drink the blood of a man , whose blood is still in the veines thereof : therefore can hee not be said properly to drinke it , because it is received under the forme of a solid body , and not under the forme of blood , or any liquid thing . As yet therefore Maldonate , and Brereley remaine our faithfull Advocates . And if your Suggester shall prove the contrary , I shall thinke that hee was a sober man , when he made this his Reply .

The Lords Suggester .

SO as neither Maldonate , nor Brereley , doth differ from other Catholike Writers in the true sense and meaning of Christs words , or that they thinke [ Hoc est corpus meum : Hic est sanguis meus ] are Tropicall .

The Lo: Bps Answer .

IF they differ not from other Catholike Writers in the meaning of Christs words , now spoken of , which are Eate , and Drinke , then will it necessarily follow , that other Catholike Writers differ not from them ; and so wee shall all be good friends , professing unanimously that these two words [ Eate , and drinke ] belonging to Christs Institution , are Tropicall ; the very point which I undertooke to prove . It is not so ?

The Lords Suggester .

ONely they differ in modo loquendi , N. 36. which kinde of difference I presume shall not be urged as essentiall in a matter of this Consequence , they agreeing in substance with all other Catholique Writers , as their whole bookes do plainly shew .

The Lo. Bps Answer .

IT is your presumption indeed , and that a very Childish one too . For better manifestation hereof , I shall presume that your Suggester cannot be so absurd as , by the word Substance , to meane any Physicall and bodily substance , but onely the subject matter which is in controversie . And the matter in Controversie is concerning the foresaid words of Christs Institution , Eate , and Drinke , whether they be properly , or literally taken , or improperly , and figuratively . Some of your Doctors hold them to be properly spoken , others deny this , and say , this is a false sense ( as you have heard . ) Now your Suggester will needs play the Moderator , saying , that they agree in substance , namely , in the matter in question , though they differ in their maner of speaking ; although the maner of speaking is here become the very matter in question .

Iust as if when the Lords in the Star-chamber do variously censure a defendant , some judging him guilty , and some quitting him , and holding him innocent ; your Suggester should reconcile this difference , saying , that though the one part held him guilty , and the other unguilty , yet do they not differ in substance , but onely in the maner of speaking . When the two adulterous Elders were examined , concerning Susanna , what tree it was in the Garden , under which the act was done , one said , under a Mastick , the other , under an Holme tree : they differed onely in modo loquendi , and yet were they both thereby proved false witnesses . Albeit otherwise agreeing in one intention , to accuse Susanna of whoredome ; even as wee have noted your Doctors by the division of their tongues , to have beene false Teachers .

The Lords Suggester .

ANd because I finde , that in this your Booke , N. 37. you do endeavour in all points of difference to prove your Tenet by the confession of the Catholike party , whose sayings you alleage : which do not , as I conceive , differ in substance , but only in modo loquendi .

The Lo: Bps Answer .

YOu repeat your Reply , I must have like liberty to repeat the effect of my Answer . When the question is of Proper and improper signification of words , the maner of speech is the Substance of the matter in question . It is a knowne story of the Trades-man in London dwelling at the signe of the Kings Crowne , who said unto his sonne , Behave thy selfe well , Son , and I will make thee heire of the Crowne : his words were afterwards brought within compasse of Treason , albeit others thought the word , Crowne , to have beene taken by the Speaker in a figurative sense , yet did hee forfeit both his owne Crowne and life , even for the literall signification of the word , Crowne , and was hanged onely upon a difference de modo loquendi , that is , the maner of speech .

Accordingly now , when the whole structure of the Romish Masse , concerning either Corporall presence , Transubstantiation , or Adoration of the Host , do all depend wholy upon the Manner of Christs speech [ This is my body ] in the literall and proper sense ; and that our confutation of all these superstitious , sacrilegious , and Idolatrous Doctrines , is grounded upon the improper and figurative meaning of the same words : if all this difference in the manner of speech be no substantiall matter of difference , let your Suggester but answer , why your Roman Church burnt so many Protestants , only for differing from her in the manner of speech , viz. interpreting Christs speech [ This is my body ] figuratively contrary , to the literall exposition thereof ? If hee shall say , that shee did it unjustly , then was she a bloody Iezabel : & if hee answer , that notwithstanding it were a Difference , in maner of speech , yet was this sufficient matter to condemne them to the fier ; then is hee to be sent to schoole againe among Petites , to learne what it is to differ in modo loquendi .

The Lords Suggester his offer to tell a Tale.

I will , under your favour , endeavour , by an example in the same kinde , to shew how weake these kinde of proofes are .

The Lo: Bps Answer .

WIth very good leave ( friend Suggester ) but see it be not such , as shall bewray your owne folly , and expose you to the scorne of any intelligent Reader , you had best .

The Lords Suggester his merry Tale.

IN K. Edward 2d his time ( as I remember ) at what time the Vniversity of Oxford was much addicted to the learning of those , who by some were called Nominals , for that they were strict in examining the nature and signification of every word , Merton Colledge , being seated upon the walls of the Towne , and so wanting roome to make good and commodious walkes , the Master and Fellowes of the house being desirous to walke in the medowes that lay close to the walls , thought good to send three of their Company to the King , then lying at Woodstocke ; who being admitted to his presence , one of them signified to his Majesty that they were sent by the Colledge to demand Licentiam faciendi ostium : the second presently interrupting him , said , that hee was mistaken , for that a Licence to make a doore was not a satisfaction to them , for so they might have a licence , and yet the doore never made , and therefore his desire was to have , Ostium fieri : whereunto the third replyed , that they were both mistaken , for so it might be still in fieri ; but that his Petition was to have Ostium factum : whereunto the first replyed againe , that they were not so unmannerly as to desire Ostium factum , for that were to demand that the King should make them a doore , but desired that they might have leave posse ostium facere . But the second againe opposing him , and the third opposing the second , and the King growing weary , hee answered them , that though hee understood their request , yet would he not give them satisfaction , till they would agree in modo loquendi .

The Lo: Bps Answer .

IF that I had not heard your Suggester make so often mention of Ostium , a doore , I should have thought it had beene a Tale of a Tubbe , it is so fond : but let us take it as it is , and make the best of it we can . Onely it might have becom'd him , to have had a better conceit of the worth of that Colledge in Oxon , so famous for Antiquity and learning , then to imagine that it should be so utterly forlorne of true Oratorie and Grammar , as that three choisest Schollers therin should not be able to express this Message in latin intelligently , especially to so great a King , but that they should deserve to be sent home , like the men of the towne of Gotham , as wise as they came . By the way , you may tell your Suggester that he is no Reall man , who did not know what Nominals meant , when hee saith , they were strict in examining the signification of words : for they were therefore called Nominals , because they held Vniversals to be , not Res , but Nomina .

The Lords Suggester his Application , upon his Tale.

NOw as it cannot be objected to any of these , N. 39. that they differed from the rest in the Substance of their demand ; so neither can it bee said of these Catholike Writers , that they differ one from the other in the substance , as their Bookes doe sufficiently witnesse , though they differ in the manner of utterance .

The Lo: B ps. Answer .

HIs promise was to bring in an Example of the same kinde ; and he is partly as good as his word , for it is indeed equally ridiculous ; For it cannot be of the same kinde , except the Application stand right , as thus : As those Schollers in their Tales , even so the Romish Writers ( as namely Bellarmine , Allen , and others , who have written Expositions upon the manner of Christ his Institution ) have been so defective in uttering of their meaning , concerning the same speech of Christ , that they have merited ( like to the former Gotthamists ) to be dismissed with laughter for speaking so foolishly .

Or else that he thinke it to be a more sutable Application , if it stand thus ; As the foresaid Schollers , in explicating their meaning concerning the making of a doore , have contradicted one another , some delivered it in the sense of the time to come , de ostio faciendo , and some other explaining it of the time past , de ostio facto , ( as the Example sheweth : ) even so your Romish Doctors , in interpreting Christs words , have beene repugnant one to another , by interpreting Christs sayings in divers senses , some Properly , and some of them Figuratively . All which is so farre from weakning my Proofes , that nothing could fortifie them more , to shew that your Doctors are found professedly to differ in modo loquendi . As for Example , in the words [ Given , and Shed ; ] Some expounding them ( as you have heard ) properly in the Present Tense , and Some improperly in the Future . This may serve to manifest the pervicacie of your Suggester , who notwithstanding holdeth on his pace .

The Lords Suggester .

NEither is it possible they should differ in substance in their Printed Bookes ▪ N. 40. for that no Booke among them is allowed to bee Printed without the Examination of the Superiours , men well knowne and approved for their faith and learning .

The Lo: B ps. Answer .

WHat is this I heare ? One suggesting , upon any pretence , that to be Impossible , which he knoweth hath beene proved throughout the whole Treatise of the Masse , to be infallibly true ? As namely , that there is scarce any one Objection made by Protestants against your Romish Doctors , which is not by others of the same Profession as fully confirmed . Whereupon wee may inferre , for a further Confirmation of the point now in question , that if those faithfull and learned Superiors have authorized the writings of those Doctors , by whose Testimonies our Protestant Reasons are so plainely avouched , both in our Objections against your Romish Doctrine , and in our Confutation of yours ; then must you necessarily grant us one further advantage , which is , that the same learned and faithfull Superiors have so farie justified our Protestant Profession . But what talke you of these your Superiors , as if they could not Contradict one another , when as the Superiors of all these Superiors , and Oracles of your Church , your Romish Popes are found not onely in other Doctrines , but even in the questions concerning the Romish Masse , manifestly contradictory one to another ? as this our Treatise of the Masse hath plainely discovered . See in the Index of Fathers at the word Pope .

The Lords Suggester .

ANd if ( this notwithstanding ) any error were afterward found in any Booke , N. 41. the Inquisition presently condemneth both the Booke and the Author , if he doe not submit to the correcting of his Booke . And this to bee true is well knowne by your Lordship , who in one part of your Booke calls it Booke-butcherie .

The Lord B ps. Answer .

YOu say very true , This practise of your Inquisitors , in expunging out of the Bookes of Romish Doctors all their ingenuous Confessions , whereby our Protestant doctrine and defence hath been avouched and justified , I have called a Book-butcherie . If your Lordship should know any great Personage questioned about any Criminall delicts , some whereof were also Capitall Transgressions , to have violently cut out the tongues of all such , whom hee did suspect could bring any matter of Accusation against him , would your Lordship thinke much to heare this cruelty called a Butcherie , and not rather judge such a fact to be a most infallible Argument of a guilty Conscience in that partie ? even so the Indices Expurgatorii , wherewith the Testimonies of your owne Authors , witnessing for our Profession in their Bookes , be so many Indices , yea Iudices , to convince and condemne your now-Romish Church to bee an unjust and shamelesse Patronesse of a false Cause . What the mischiefe of this practise must bee , mine owne experience can best tell . I alleaged out of Polydor Virgill a sentence expressely printed in his first Edition , out of Polydor's owne Originall and Autographe : which sentence by your Indices Expurgatorii was commanded to be there blotted out , and afterwards to be left out in the next Editions of Polydore , and so it was . M. Parsons finding the sentence wanting in the latter Editions of Polydore , rayleth downe right upon me , and noteth mee for a notable falsificator , never taking knowledge of the truth of the Allegation , as it was set down and is now to be read , in the first proper and true Editions of Polydore . Can there then be a more Satanicall Art of delusion , than this is of your Indices expurgatorii , whereby you may have a faculty to play the Theeves , by stealing out of the Bookes of your owne Romish Doctors , all such their ingenuous Confessions , marked for defence of the doctrine of Protestants , and then take the liberty to call us lyars , for avouching their Testimonies , albeit never so truely ?

The Lords Suggester his last , and most Generall Evasion .

LAstly , N. 42. if these Allegations of Tropicall or Figurative Speeches were true , yet doe I not see what Argument you can draw from hence ; or how you can hence prove any thing against our Tenet .

The Lo: B ps. Answer .

IF your Suggester cannot see what Argument can bee drawne from these Allegations , brought to prove a Figurative Sense in the words of Christ his Institution , and consequently in the words which you call Consecratorie , it is because his sight is dimme , & he had not a fit paire of spectacles to helpe him ; whereby he might perceive , that upon the no-proper sense of the words , [ This is my body ] it must follow that there is no Transsubstantiation in your Romish Masse , no Corporall presence , no reall Sacrifice , no proper Eating , no lawfull Divine Adoration thereof . All which are substantiall Points , although depending de modo Loquendi . Finally , I would gladly see some colour of Reason , why the foresaid Allegations should not be of force .

The Lords Suggester , his Confirmation .

SEeing your selves plainely confesse , N. 43. and it is most true , that Figurative Speeches afford no certaine proofe in matters of faith : M. Downeham in his Booke of Antichrist pag. 169. saying , It is a rule in Divinity , that Theologia Symbolicanon est argumentativa : and the same is affirmed by Willet in his Synopsis pag. 27. and by others , whose Sayings here , for brevitie sake , I omit , presuming that it will not be denyed .

The Lo: Bps Answer .

IF I should deny this , I should contradict my selfe , who in my latine Apologie , ( part. 2. lib. 5. cap. 4. ) have defended this Position , by the Confession of your owne writers , to bee the Confutation of the Extravagant glosses of your Popes , and Popish Doctors . Among which wee may reckon that of Pope Innocent the 3. who , to prove that his Papall Authority was above the Imperiall , alleaged that Scripture Gen. 1. God made two great Lights , the Sunne to governe the Day , and the Moone to governe the Night . And now our Suggester will have you , in effect , to know , that this is but a Lunatique Argument , because it is Symbolicall , no way able to prove that the Imperiall , as the Moone , had borrowed its Authority from the Papall , as from the Sunne . Your Pope Boniface the VIII . argued thus ; Luc. 22. Peter said to Christ , Behold here are two swords : and Christ answered , It is enough . Hee said not ( saith your Pope ) it is too much , and therefore both the Temporall and Spirituall Sword are in the Pope , as he is Vicar of Christ . So he , which Consequence your Suggester now teacheth to be no better than a wooden dagger , or rather a fooles bable , because this kinde of Symbolicall Reasoning is of no force . And indeed this Papall Crotchet hath beene ( in my Latine Apologie part. 2. lib. 5. cap. 28. ) confuted by your two Jesuites , Maldonate , and Suarez , as being a violent distorturing of holy Scripture .

The same may be said of your two eminent Cardinals Baronius and Bellarmine ; from that Text Act. 10. where , in a vision , it was said to Peter , Kill and Eate : which being spoken of the killing and eating of beasts , the first word , KILL , your Baronius urgeth against the state of Venice , to shew that the Pope being S. Peters Successor , had power to compell them by violence . The other word , EATE , Bellarm. wresteth to prove the Pope to be the Head of the Church , but why ? For , to eate ( saith hee ) is the property of the Head . These and a thousand such Symbolicall ( I had almost said , Diabolicall ) profanations of Scripture might be produced out of your Romish Writers , upon all points of Controversie , which justly do fall ( quasi in spongiam ) upon this Thesis , viz. Symbolicall Arguments make no necessary Conclusions .

But what maketh this against us , concerning the matter in question , which is the figurative words of Christ , This is my body ? The position maketh onely against them , who extract either a Literall sense out of a Parabolicall & figurative speech , as Origen did , when having read that Scripture , There be some that castrate themselves for the Kingdome of God ( which was but a Parabolicall speech ) he did really , and therefore foolishly castrate himself . Or else , when men turne the words of Scripture , properly and literally spoken , into a figurative meaning , as your Popes dealt with Sunne and Moone , and with Peters Swords . But by that Thesis was it never forbid , whensoever in Scripture the name of the thing signified is attributed to the Symbol or signe , that then the Symbolicall and Sacramentall speech should be judged Tropicall . But this kinde of exposition was alwayes approved of Christ , and by his Church . So here , Christ taking Bread , and breaking Bread , which was the Symbol and signe of Christs body , and saying of the same Bread This is my body ] it is not possible that the sense should be Literall , but altogether figurative , as hath beene most evidently & copiously proved unto you by direct confessions ( in my Treatise of the Masse , Booke 2. p. 84. ) of your owne Divines , & by examples in Scripture , ( lb. p. 85. ) to wit , the sign of the Passing over called the Passover ; Baptisme , the sign of regeneration , called Regeneration ; the Rock , but a signe of Christ , called Christ : in each one of these the symbols being a signe and figure , the speech must infallibly be figurative . And therefore Bread , being a figure of Christs body , is called Christs body figuratively . But your Romish literall exposition , from this Symbolicall , hath beene proved to be as false as the other is true , by the confessions of your Doctors , alleaged , Booke 2. pag. 79. What hath your Suggester now gained ( my Lord ) by his Objection of a Symbolicall Argument , excepting onely that hee hath shewed himselfe to be an ignorant and superfluous Litigator ?

The Lords Suggester his relying upon the Authority of S. Augustine , in this Question .

THe rather for that S. Augustine , N. 44. Epist. 68. saith , Non nisi impudentissimè nititur quis aliquid in Allegoria positum prose interpretari , nisi habeat manifesta testimonia , quorum lumine illustrentur obscura .

The Lo: Bps Answer , by consenting to the Authority of S. Augustine .

THis being your last Allegation , and reserved , for the last confirmation of your defence , to the last Sentence of your Reply , doth tell mee , in effect , that you have chosen S. Augustine to decide this whole cause , as one , who albeit he were alone in your choice , yet may be to us , for determining the point in question , as it were , All in all . That therefore you may perceive you have to deale with a tractable Adversary , be it knowne unto you , that I shall desire none other , rather than this Umpier , whom you your selves have chosen , and the Testimony which you have now objected : onely exacting that wee may stand to the Arbitrement of so honourable a Moderator . It is the fashion that in such a case Parties be mutually bound in some summes of money , to stand to the award of him , who is chosen to compound the difference . Wee shall need no other forfaiture on either part , then the losse of the cause , which you may seeme to yeeld unto , by your single choice of this so singular a Father , and I for my part shall accord to the same condition .

S. Augustine his Vmpirage and full Determination of this whole question , concerning the exposition of Christ his speech ; whether it be figurative or not ; first from the rules of Interpreting .

THe words in question are these words of Christ his Institution [ THIS IS MY BODY : ] N. 45. the question it selfe is concerning the sense of the same words which you call Consecratory , and Operative ; whether it be ( as you say ) Proper and literall , or ( as wee have affirmed ) the meaning be Improper , Figurative , and Tropicall . S. Augustine his judgement may be gathered from S. Augustines owne Rules of interpreting Sacramentall speeches ; as also from his other Assertions , concerning the property of a Body . I shall deale clearly in both .

The first generall Rule of S. Augustine , is recorded by your Ies. Salmeron . ( in 1. Cor. 15. Disp. 24. § Ad 1. August . ( saith hee ) hath delivered this Rule , When as words , being taken properly , and according to a literall exposition , yeeld a sense impossible and absurd , then must wee have recourse to a Tropicall and figurative interpretation . This Maior is ( as you heare ) S. Augustine his owne . But in this speech of Christ [ This is my body ] Bread ( by S ▪ Aug. ) is called the Body of Christ ; which ( as your Bellarm ▪ saith ) being properly taken , is Impossible : and as Absurd ( say others ) as to say a man is a horse . ( Both which are alleaged in the Treatise of the Masse , Booke . 2. pag. 79. ) Therefore for the right expounding of these words of Christ [ This is my body ] wee are necessarily to have recourse to a figurative Interpretation .

You can require nothing in your answer to this Syllogisticall Argument , but that it may appeare unto you , that S. August . held that to be Materiall Bread , which he gave to be eaten , when he said [ Take , eate , this is my body . ] And this was proved unto you ( Book 5. pag. 21● ) where S. Augustine affirmed of Iudas , that he received the Bread of the Lord . That is , will you say , the body of Christ , which he calleth Bread , either because it hath the forme of bread , or else because it had beene Bread , or because it is Spirituall bread of the soule . Nay ( will Augustine say ) none of all these , for I said , that though Iudas received the bread of the Lord , yet he received not that which the other Disciples received , namely , The Bread the Lord : whereby I distinguished , The Bread the Lord , which was Christs body , received by the faithfull , from the Sacramentall Bread of the Lord , received by Iudas .

Our second Argument is taken from S. August . his other second Generall Rule , concerning Eating . For Christ , as he said Take my body , so he said also , Eate , this is my body : to teach , that such as is the Being of a thing ( be it proper , or figurative ) such is the Eating thereof . But of Eating Christs body there was alleaged unto you ( Booke 2. pag. 100. ) the generall Rule of S. August . to wit ; Wheresoever the word , or precept of Christs speech doth command any flagitious thing , it is figurative ▪ ( as for example ) where it is said , Except you eate the flesh of the Sonne of man . So hee . And that we may understand he excluded all Corporall eating of Christs body , whether visible , or invisible , he explaineth his meaning to have beene Spirituall only , by the mouth of the soule , telling us in his next words , Wee Eate , in beliefe of Christs passion , by a secret and profitable remembrance that Christs flesh was crucified for us . So hee .

S. Aug. his third Rule was produced ( Booke 2. pag. 95. ) which strikes at the heart of the Question , viz. That Sacraments be Signes , which have the appellations of the things , which they represent : therefore do they carry the names of the things themselves . So hee . And this is verified by the example , which you have already heard , to wit , the Signe of the Passover , called the Passover : Circumcision , the Signe of the covenant , called the Covenant : the Rock , the Signe of Christ in his passion , called Christ : and Baptisme the Signe of Christs buriall , called his Buriall .

But where ( will you say ) shall wee finde in Augustine the subject of the question , which is , that the signe of Christs body is called his Body ? which would put the point out of all question . I answer , even in the place above cited , out of S. Augustines owne words , saying that As Baptisme is called Christs buriall , so is the Sacrament of the body of Christ called his body . Which is likewise said by S. Aug. out of another part of his workes , and hath beene cited , Booke . 6. pag. 36. which satisfieth your objected Testimony out of S. Aug. Not to interpret the places of Scripture Allegorically , except there be some other manifest Testimonies of Scripture , whereby other more obscure places may be illustrated . Here I might adde , that if the body of Christ be properly so called , and accordingly extant in this Sacrament , then being ( as your Church teacheth ) properly offered , it should be a proper Sacrifice . But S. Aug. ( cited , booke 6. p. 36. ) hath taught you that The body of Christ is so said to be sacrificed here , by a Similitude , as Easter day is called the Day of Christs Resurrection .

Arguments out of other Positions of S. Augustine .

THe Romish doctrine , N. 46. which admitteth not of any figure in Christs words [ This is my body ] doth thereby conclude , that after the words of Consecration the substance of Bread vanisheth , and that there is nothing materially remaining but the Body of Christ : and that the same Body is extant in every consecrated Host , howsoever the Hosts be severed one from another , and yet that it is not Circumscribed in any space , but is wholly in the whole , and in every part of the Host.

All these are the Consequences of your Literall Expositions of these words of Christ , wherein you have had S. Augustine an utter Adversary from point to point ; saying of the first , Our eyes see Bread in this Sacrament ( speaking of Bread after consecration , as hath beene cited , booke 3. pag. 119 ) And of the second , in concluding against Heretickes an Impossibility that Christs body could be in two places at one instant , as namely , in the Sunne and Moone , ( as was alleaged booke 4. pag. 171. ) And this hee confirmed , by teaching that it is a property of the Deity ( whereby the Holy Ghost is proved to be God ) to be in diverse places at once , as I related unto you Booke 4. pag. 187. Lastly , hee is Adversary to the third point also , determining that every Body , whatsoever , filleth the place wherein it is , and cannot be whole in any part thereof , which you might have red Booke 4. pag. 192.

By all which S. Austines Rules you may see S. Austines Position , now objected by your Suggester , to be fully observed . For wee have in Scripture most manifest places , which prove these words [ This is my body ] to be Figuratively understood , because in Scripture whensoever the Signe ( as the Bread ) being called Christs Body , hath the appellation of the thing signified ( whereof I gave you many Examples throughout the Booke 2. ) the speech is alwayes Tropicall . Farewell now to your Lordships learned Suggester . I expect now to heare your Lordship speake in your owne language , for a Conclusion .

The Lord Baron himselfe .

MY Lord. N. 47. I finde by your letter , that you will take it in a degree of kindnesse to be advertised ( though by an Adversarie ) by private letters , with any thing that he may thinke erroneous , to the end that you may either satisfie him in the truth of the writing , or otherwise correct it in the second Edition .

The Lo: B ps. Answer .

IT is true ( my Lord ) and hee that knoweth me , knoweth this my disposition . For doth an Adversary , although even with an adverse minde , acquaint me truely with my Error ? I then say to him , Sic inimicè places : or doth a friend conceale from mee mine error , as doubting to offend me ? I say , Sic & amicè noces ; for I desire to goe as upright in my writing , as I would in my walking . And that your Lordship may know I meane sincerely to reforme my Aberrations , whatsoever shall come to my knowledge , I shall tell you of one Error your Lordship hath passed by , which I purpose ( God willing ) to correct . For although I accounted expressely but Sixe Tropes in the words of Christ his Institution , yet I now perceive , by the discussing of this your Suggesters Reply , that I had demonstrated , by infallible proofe , Eight Tropes in them .

Therefore I must enlarge my former Reckoning , and instead of VI. write VIII . if this may any-whit worke to your Lordships Satisfaction ; besides other Explications , which ( God willing ) I shall adde upon the like occasions .

The Lord Baron himselfe .

WHich is so Christian and noble a saying , N. 48. as that I am encouraged to send you this part of my Replie to your letter , which I will finish ere long , and send it according to your direction ; rather choosing to send this abrupt part , then by delay to give you the least Cause of suspition , that I either brake my promise , or was unwilling to give satisfaction to your just and conscionable motion .

The Lo: B ps. Answer .

ANd I wish the Replie had beene as Christian , just , and conscionable ; but your Suggester is not the man ( I dare assure your Lordship ) from whom I may expect any conscionable dealing ; after this experience which I have had of his so many doublings and jugglings . Nor may I say I have beene cleerely dealt with by your Lordship , in promising a full Replie concerning my Allegations , in the time of the late whole vacation , and returning me a long Replie only to that one small Particle [ &c. ] Now if your Answere , in satisfiing but one onely falshood of your Suggester , in his first Exception , hath beene now almost halfe a yeare in finishing , your Lordship can tell , by the Rule of proportion , how long I must stay for a Replication to the other , wherein his ( or if you will your Lordships ) other Calumnious and false Taxations have beene discovered in my Answere to your Lordship , the which hee shall be never able to expunge . A tree is knowne by his fruit , and the fruit which hitherto wee have found in the Replie , now made , may tell your Lordship ( concerning that which remaineth , if ever it come to ripenesse ) that wee are not to looke for grapes of thornes , nor for figs of thistles .

The Lord Baron himselfe .

ANd as for the privatenesse of our Entercourse by Writing , if your Lordship will be pleased to keepe it private , it shall not be published by mee .

The Lo: B ps. Answer .

IT shall not — saith your L pp: and it needeth not , say I , because you your selfe published it long agoe , although not in Copies ( it may bee ) yet in your verball ostentations . So that if the publishing of this Tractate can doe you any pleasure , you must be beholding to your selves .

THE SECOND PRINCIPALL EXCEPTIon taken against my Allegations .

The Lords Suggester .

IN the same Dedicatory Epistle , speaking of the body of Christ , you say ; Corpus ( ut ipsi aiunt ) omni movendi , sentiendi , intelligendique facultate destitutum ; id est , coecum , surdum ; intellectionis expers . And pag. 203. you have written thus : Christs body in the Sacrament is ( you say ) without power of motion of sense , and of understanding . And I rest unsatisfied both of your ( Ipsi aiunt ) in the latine , and your ( you say ) in English : for these words sound as if Catholikes taught this Doctrine , or at least the major part of them : but in your quotation , pag. 196. ( where this point is handled ) you produce Suarez onely .

The Lo: Bps Answer .

SVarez only ? I will not bee so unmannerly as to tell your Suggester that this is One lie , but sure I am it is as evident an Untruth as could be uttered : because in the objected place , ( Book 2. pag. 196. ) when Suarez is cited , he is alleaged as a Contest , both he himselfe confessing that Christ , as hee is said to bee in this Sacrament , is voide of sense , &c. and testifying of other Doctors of your Church , saying ; ( in the Margin ) Alii , & Nonnulli ; and by name reckoneth among those Others , Thomas Aquinas , your Angelicall Doctor ( to whom he might have added Scotus . ) And therefore was not your Ies. Suarez the only witnesse , no more then the fore-man of a Jury may be said to be Alone , when hee giveth in his Verdict in the name of other his fellowes , bee they eleaven , or more . Therefore this last part of your Suggester his Exception , which concerneth the Authors words , is ( as you see ) most false ; and as faithlesse will he be found in his Exception against the sense of the words of the same Iesuite .

The Lords Suggester his Exception , touching the Sense of Suarez .

WHose words ( as your selfe cite them ) beare another Sense , N. 50. far different from what he is here cited .

The Lo: B ps. Answer .

SUrely then have I beene exceedingly to blame ; but then shall I beleeve you , when you shall shew it .

The Lords Suggester .

FOr he only affirmeth that the body of Christ in the Sacrament is destitute of those faculties ( naturally considered ) but saith plainely ; Corpus Christi ( ut est in Sacramento ) potest per se moveri localiter à Deo . And this is no new doctrine , neither doth this prove that the body of Christ is coecum , surdum , exanime .

The Lo: B ps. Answer .

SVarez meant ( saith hee ) that the body of Christ , in this Sacrament , is destitute of these foresaid faculties , as naturally considered : which I confesse to be truely affirmed by your Suggester . And this being true , I furthermore affirme , that he hath as falsely accused me to have alleaged Suarez his words in a far different sense : for , I delivered the very same sense of your Suggester in his owne expresse words thrice , thus ; No power naturally , of himselfe , to move himselfe : No naturall faculty of sense , without a Miracle , to move and see . Not able without some Miracle , to apprehend things past in his understanding . And so are to be expounded his words objected , Potest per se moveri localitèr à Deo : ( adding , which your Suggester like a slie youth passed by ) Loquor de potentia Dei absoluta , I speake ( saith he ) of the absolute power of God ; signifying that alalthough by his Divine power hee could , yet by his humane and naturall power hee could not move himselfe , or see , or heare , or understand things past . Which I called then a Brutish ( I might have added a Brain-sicke and impious ) Doctrine , derogating from the Article of Christian faith , concerning the glorified Body of Christ . What more ?

The Lords Suggester .

CHrists body walked upon the waters , N. 51. not naturally , but by the omnipotency of his Godhead . The like may be said of his comming to his Disciples , the doores being shut : his issuing out of the Tombe , the stone being not removed : and his penetrating of the heavens . Which because they were not done naturally , it doth not therefore follow that the body of Christ was coecum , surdum , intellectionis expers .

The Lo: Bps Answer .

IF it follow not that he , who naturally , and without a miraculous power , cannot possibly see , heare , or feele , is therefore to be said to be naturally dumbe , deafe , and senselesse , then may he as well deny , that either Bartimaeus , whose eyes Christ miraculously opened , had beene blinde ; or hee in the Gospell , to whom Christ restored miraculously his hearing had beene deafe ; or that Lazarus , when hee was miraculously raised out of his Grave , had beene so long senselesse , who naturally , and without a miracle , had not seene , heard , or used any faculty of Sense . Which proveth your Suggester , in his objection , to be , indeed , void of common sense , as well as hee is in that which followeth .

Christs body ( saith hee ) walked miraculously on the water : and passed through the doores of the house , yet for all that could not be said to be blinde or deafe . As much as to say , a man cannot be said to be blinde in his eyes , who hath agility in his legges to move himselfe , albeit Blindnesse be not incident to the eyes , more then sight is to the heeles . Surely , that party is truly blinde in himselfe , who is onely miraculously made to see ? This did never any deny , that was in his right minde ?

The Lords Suggester .

BEsides , N. 52. in divers places of your Booke , your selfe accuse us for praying unto it , ( namely , the Sacrament ) as to a living thing : but for us so to pray unto it , and yet affirme it to be Coecum , surdum , intellectionis expers , are two Positions so opposite the one to the other , and yet both affirmed by your selfe , as that I must needs affirme that I am not satisfied therein .

The Lo: Bps Answer .

ASsuredly ; my Lord , neither can I be satisfied , when I heare so absurd a Contradiction as this is ; no more than I can be satisfied with the impudent boldnesse of your Suggester , in putting this grosse contradiction upon mee . For your Romish Church holdeth both that Christ , as hee is in the Sacrament , is senslesse ( as was proved out of the place now objected out of my booke concerning the Masse : ) and the same Church of * * Treatise of the Masse , Book 4. pag. 196. and Booke 7. pag. 100. Rome also prescribeth a manner of praying to the same Host. She then is the Author of this contradiction , whatsoever it be , and you kisse , and adore her ; I am but onely a true Relater , and I must be buffetted . Say , my Lord , where is the vertigo now ?

The third principall Exception , against the Allegations , by the Lords Suggester .

IN the same Epistle Dedicatory you have these words : N. 53. Ad nostram quod attinet Sacratissimam Eucharistiam , quia à Ministro Elementa consecrantur , & benedicuntur , non minùs Sacramenta sunt quàm Baptismus . yet Pag. 117. of your 7. Booke you pretend that the Sacrament worketh as the preaching of the word of God doth , Ad modum Recipientis : which ( were it by Judas , or by a transformed Devill ) yet the seed being Gods it may be fruitfull , whatsoever the Seedman be . And pag. 116. of your first Booke you say that it is no Sacrament before it is Consecrated : which Positions being so opposite , I cannot frame any due construction to my Satisfaction .

The Lo: Bps Answer .

I Must againe necessarily complaine both of the ignorance and malignity , which your Suggester bewrayes in this Exception . For , first , none but an Ignorant would have objected a Contradiction in these two Positions , because they were spoken in a different respect . For speaking of an ordinary Case , I said ( and truly ) that the Sacrament ought to be consecrated by a lawfull Minister : but in an extraordinary Case , wherein it is not possible to understand the lawfull Calling and ordination of the Minister , it is otherwise . And this sense I sufficiently explicated ( Booke 7. pag. 117. ) by calling this second , a Case perplexed , and Indeprehensible . In which difference of Respects , I may say of King Saul , that he was , and was not a Prophet . Because if the word , Prophet , be taken for one , whose ordinary office and function is to prophesie , so was Saul never accounted a Prophet . But if , by Prophet , be understood onely an extraordinary Rapt and Act of Prophesying , so is it true which is written of him , And Saul was reckoned among the Prophets . Next , the scope and ayme of the Suggester is ( as he hath professed ) to charge mee with wrong Allegations of my Authors , yet he saw no more in this , but ( as his imagination seduced him ) a Contradiction only to my selfe ; which discovereth a maligne itch to have made mee a Falsificator like himselfe , but this his humour is Hectick in him , and breaketh further out in his next Exception .

The fourth principall Exception against my Allegations , by the Lords Suggester .

PAg. 4. you say , that it is granted of all sides , that the Mingling of water with the wine is not of the essence of the Sacrament , but of its own nature Indifferent . And for proofe thereof you alleage Bell. li. 4. de Euch. cap. 11. § Quinto . Where Bellarmine speaketh of Cyprians opinion therein . It is true , that Bellarmine seemeth not to allow that opinion , that the mingling of the water with the wine is so of necessity to be used in the Sacrament , as that without it there is no Sacrament : but that it is a thing Indifferent , Bellarmine denieth , and saith plainly , lib. 4. cap. 10. that the Catholique Church hath ever believed that the Mingling of water with the wine is so necessary , as that without a deadly sinne it cannot be omitted . And Tilemannus Heshusius , in his Booke De Erroribus Pontificiorum , condemneth the Catholikes for teaching , that Mingling the water cannot be omitted without a mortall sinne ; and by consequent that the Catholikes hold it is not a thing indifferent .

The Lo: Bps Answer .

IN alleaging the sentence of Bellarmine , I went no further then Bellarmine his owne words , set downe in the place objected ( Booke 1. pag. 4. ) saying , Mixture of water is not of the essence of the Sacrament . As for the words following , to say of this , that it is Indifferent , was mine owne words , and no part of the Allegation , as the divers Character of writing , which is different from the other , doth manifestly declare : which being also but spoken obiter , to meet with some Refractory spirits among our selves , who thinke nothing Indifferent , which was used of Christ , & not in any opposition to any Romish Doctrine , deserveth not your Suggesters exception against it . Otherwise I might easily have confuted your Romish Tenet , by proving that nothing can be justly denyed to be of the Essence of a Sacrament , which is a materiall part thereof . And I could have confirmed mine owne Assumption , by proving it to be Indifferent , in respect of Christs Institution , as ( God willing ) the second Edition will shew ; when I shall have occasion to thank your Suggester for drawing mee into a further Consideration of this point , occasioning mee to finde a Testimony in Bellar : which wil utterly condemne all your Ten Romish Transgressions , discovered in the first Booke . In the interim , your owne Romish Interpreter of the Romish Masse may stay your appetite a while . He plainly telleth you , that * * Barthol . Gaventius Comment. in Rubricas Missalis Breviarii Romani in Rubrica [ Sit admixta aqua . ] Miscere aquam vino ( inquit ) est de praecepto Ecclesiae tantum . Conc. Trid. Sess. 22. And he citeth also Suares . See B●rth ▪ also part. 3. tit. 4 pa. 142. lib. Missalis . The mixing of water with wine , in this Sacrament , is commanded onely by the Church ; alleaging his Authority , for so saying . And none of your Doctors will deny , but that whatsoever Ceremony is commanded onely by the Church , the same is in its owne nature Indifferent .

The fift principall Exception against my Allegations , by the Lords Suggester .

THere hath beene of long time a difference betweene us , N. 56. whether the Lay-people ought to receive in both kindes . And your Lo. pag. 5. to make the truth appeare to be of your side herein , hath these words : There are but two outward materiall parts of this Sacrament , the one concerning the Element of Bread , the other touching the Cup. The Acts concerning both , whether in Administring , or Participation thereof , are charged by Christs Canon upon the Church Catholike unto the ends of the world . The tenor of his Precept , or Command , for the first part is , [ Do this : ] & concerning the other likewise saying , [ This doe yee as often ] whereof your owne Doctors , as well Iesuites , as others , have rightly determined with a large consent . Though these words bee plaine enough , yet lest wee might mistake the meaning , Pag. 42. your L : writeth thus : That in the publique and set Celebration of the Eucharist the Communion in both kindes might be given to all sorts of Communicants that bee capable of Both. And Pag. 43. you affirme , the Precept of Christ to be for the use of both kindes to all lawfull Communicants . And for the proofe hereof you referre us to your Marginall notes set downe Pag. 6. Now if the Doctors and Iesuites cited Pag. 6. doe , as you say , with a large consent determine those Positions , which you have set downe Pag. 5. Pag. 42. & 43. then have I no reason but to be satisfied .

The Lord B ps. Answer .

IT is very true , that Booke 1. pag. 43. the Title of the Sect. is this , viz. Proving the Precept of Christ , for the use of both kindes , to all lawfull Communicants : which in the same Sect. I seeke to make good , first by proving those words of Christ [ Do this , ] whether they be spoken of the Bread , or of the Cup , to be words of Precept : and for proofe hereof I referre the Reader , in the Margin , to Booke 1. pag. 6. where your Iesuites and others expound the words [ Do this ] to be words of Precept . What s wrong now ? Marry your Suggester imagineth that I would perswade you , that I meant hereby to prove , that all the Testimonies ( which I alleaged p. 43. ) acknowledged that Christ had given a Precept , for all Communicants , as well Laicks as Ecclesiasticks , to participate of both kindes , which is notoriously false , as the objected place it selfe doth make manifest in these expresse words ; [ Do this ] spoken of the Bread , and [ Do this as often ] spoken of the wine , are words of Command : but of what ? this is our next Inquisition .

So then our first Inquisition was onely to determine , that by those testimonies of Bellar : and of others , the words [ Do this ] concerning either kinde , are words of Command ; but whether they commanded both kindes to all persons , or no , it distinctly belonged to the second Inquisition , and was performed in the same Sect. afterwards , in confutation of Bellarm ▪ his third Evasion . And certainly except some strong intoxication had possessed your Suggesters braine , he could never have quarrelled so vainly : and that more especially , because supposing that I had promised to have proved the words [ Do this ] to be confessed by the Romish Doctors , to teach a Command for the use of both kindes , as well to Laicks as Priest ; yet this also was justly and fully performed in the very place here objected ( Booke 1. pag. 6. ) where your Card. Bell : and Iesuite Barradius teach a command , in behalfe of Laicks , in the words [ Do this ] for the Bread . And your Card. Allen , with the Ies. Valentia maintaining the like Command in the other words [ Do this ] touching the Cup , for Laicks also . yet let us trie what Instances he giveth for colour of his former exception .

The Lords Suggester .

YOur first quotation is out of Barradius , N. 57. whom you alleage to say [ Facite ] viz. quod feci — Christus accepit panem , gratias egit , benedixit &c. idipsumque praecepit Discipulis suis , eorumque successoribus Sacerdotibus . Whence I conceive that Barradius did not , by the word , Sacerdotibus , meane the lay-people , not that the lay-people were Successors to the Apostles .

The Lo: Bps Answer .

SUrely , friend Suggester , this can be no argument of any great learning in you , that you will have it knowne , that you know the word , Sacerdotes , to signifie Priests & not the Lay-people , which every Accedentiarie boy in schooles knoweth as well as you . But your minde is to prove , that Barradius his Testimonie was falsely cited , namely for proofe , that Laicks aswell as Ecclesiasticks are commanded to Communicate in both kindes , by vertue of that Command of Christ , in saying of both [ Doe this : ] which I have shewed to be your vast Untruth , as both the reference proveth ( pag. 43. ) which is only to prove that the words [ Doe this ] are Commandatorie ; as also the place , whereunto the Reference is made , ( pag. 6. ) confirmeth , where Barradius , speaking of Christs words , concerning the Bread , said , [ Doe this ] is spoken Commandatorily . your next Instance will bee as impertinent .

The Lords Suggester .

YOur next quotation is out of Bellarmine lib. 4. de Euch. cap. 25. § . Resp. mirab . whom you make to say , N. 58. Illud [ Hoc facite ] posuit post datum Sacramentum , ut intelligeremus jussisse Dominum ut sub &c. But the true words of Bellarmine are , Lucas illud [ Hoc facite ] posuit post datum Sacramentum sub specie panis , post datum autem calicem illud non repetivit , ut intelligeremus , jussisse Dominum sub specie panis omnibus distribueretur Sacramentum , sub specie autem vini non item . Where I note , that in the first part of this sentence all those words ( sub specie panis , post datum autem calicem illud non repetivit ) in which words the whole substance of Bellarmines sentence consisteth , and which is directly opposite to what Bellarmine is alleaged to say , are omitted . And in the second part of this sentence , which Bellarmine hath purposely set downe , to confirme and make plaine his former opinion , the essentiall part thereof is also omitted , for he is alleaged only to say , Ut intelligeremus jussisse Dominum ut sub &c , Whereas Bellarmines words are : Ut intelligeremus jussisse Dominum , ut sub specie panis omnibus distribueretur , sub specie autem vini non item .

The Lo. Bps Answer .

IF the Divell himselfe should winnow me , by his examination in this point , he could not finde any fault either of Commission , or Omission , in my citing the words of Bellarmine . And this would Bellarmine his Ghost tell this your Suggester , if it should appeare unto him , saying : Sir , My Adversary ( the Bishop ) hath not mistaken my meaning , but you his , who intending nothing else ( pag. 4. ) than to prove that the words of Christ , in saying [ Doe this as often &c. ] are also words of Command , and I affirmed as much . As for the other part , concerning the Cup , and the words which you say he omitted ( Sub specie autem vini non jussisse , that is , Christ did not likewise command concerning the Cup ; ) you could not inferre that he omitted the effectuall part of his proofe : for his proofe was onely to shew that [ Doe this ] were words of Command whether wee understand [ Doe this ] spoken of the Bread , or [ Doe this as often as &c. ] spoken of the Cup , both which are words of Command ( as every man of common sense will confesse ; ) although Non item ( as I said ) not to Command alike , because [ Doe this , ] spoken of the Bread , I said were simply words of Command . But [ Doe this as often &c. ] spoken of the Cup , although they were words of command , yet not simply so , but conditionally only , as thus , [ Doe this , as often as you doe it , in remembrance of mee . ] And ( friend Suggester ) you must further know that he was so farre from omitting my Objection against Protestants , touching Christs conditionall speech [ Doe this , as often as you shall doe it , in remembrance of me ] that ( which you conningly forbeare to acknowledge ) hee did fully confute ( in the same Sect. pag. 45. ) that which you now object against him .

So would Bellarmine have told your Suggester , whom I must further challenge for a double fault . First , for his charging mee falsely , with a fraudulent omission of words , when there was no cause at all to cite them . Secondly , for that he himselfe omitted my Confutation of Bellarmine , when it served directly for my justification .

The Lord Baron his owne Epilogue , pleading Charitie .

THese Particulars I have set downe both to satisfie your Lordships desire , N. 59. that I should set downe somewhat in writing , that a Triall might be made whether I had reason not to rest satisfied in those Allegations ; wherein I must acknowledge , that your Lordship shall doe a worke of Charity to give me satisfaction .

The Lo: Bps Answer , justifiing himself in all his other Proofes , even by the Exceptions now taken against him .

IT were to bee wished , your Lordship had sought satisfaction in Charity ; but they , that can discerne of Qualities , will say that there is a great Gulfe between Charity and Malignity . The one seeketh the reformation of him , whom he impeacheth , the other worketh , as much as may be , his ignominie and blemishment ; which was your Ayme ( my Lord ) in all your Exceptions , which notwithstanding may in some sort plead for mee . For were it , they were Five , or if you will five times five , Errors committed in the number of two thousand other Testimonies , sincerely alleaged , shall not the Exceptions against so few be an approbation of all the rest ? and if so ; what then must become of your Romish Church , in her Masse , but that ( as the seaventh Booke of that Treatise proveth ) it is to bee counted a vile Brothel-house of Superstition and Idolatrie ?

My Lord , I should proceed to the second Charge , but I give you to wit , that I am now arrested in the way , by a Romish Priest : I shall make a present dispatch with him ; onely be you pleased to afford me your presence , for the time , and judge what discharge I can make . Feare not ( my Lord ) I shall not desire any to be Surety for me .

A LATE SLANDErous Crimination , made BY A ROMISH PRIEST against the Lo: Bp. by objecting M. Parsons his Sober Reckoning against him .

THe words of the Romish Priest , N. 60. in his letter to his friend , are as followeth : Let that Knight take heed , how hee trusteth him , who was never brought to a Sober Reckoning , but was fond , false , or impertinent . So he , alluding to the Book of Mr. Parsons , called , The Sober Reckoning .

The Lord Bishops Answere to the Romish Priest , shewing the Faithlesnesse of his Crimination .

THe Objector , doubtlesse , had reason to conceale his name , even for his owne faithlesnesse sake : which is decernible enough , in his fradulent concealing of my answere to M. Parsons . Who writ a Book called A SOBER RECKONING , full fraught with many vile and ougly Aspersions , and imputations of falsities aganst me ; and I returned him an Answere , in a Booke intituled an ENCOUNTER , satisfying , from point to point , every Exception , and leaving M. Parsons on the score for so many , and as many moe Falsifications , as he in that his Reckoning did charge mee with . Both the Bookes have been now aboue twenty yeares extant ; yet hath there not appeared any one Priest , out of the multitude of their Romish Seminaries , that upon examination of both our Reckonings , did , or could except against any one farthing of my accompts ; or would allow as much as one word in writing , for the clearing of your S. Robert , in the least parcell of his Reckoning . I doe not thinke but your Lordship ( who will bee knowne to have read all our Protestant Bookes ) can testifie this which I say .

So that this Tenebrio , by objecting against me a false and perfidious Reckoning , were it never so Sober , ( for the Divel can be a lyar , although hee cannot bee unsober ) and by concealing my just Iustification , falleth into that double Condemnation , whereof it is written ; Prov. 17. 15. He that justifieth the wicked , and he that condemneth the righteous , they are both abomination to the Lord . Now this Tenebrio is become both , Hee , and Hee . And although this slander were written but by one , yet I know , it hath been in the mouthes of many of your Romish Professors , who , when they can say nothing else , to my latter Booke of the Masse , they gull one another with the mention of Imputations of false Allegations , set downe in M. Parsons his Sober Reckoning . Therefore have I apprehended this occasion , to deliver somewhat concerning M. Parsons ; the rather , because he is one , whom your Lordship hath singled out , as a Patterne of moderation : to the end that you may see the miserablenesse of your Cause , which must be supported by such Frauds and Falshoods , as his have beene .

The Lo: Bps Justification of himselfe , against M. Parsons ; First , in generall , inserting , for his Readers delight , M. Parsons his Syllogisme , and notable Trick of not answering .

THe Aegyptian dogge , passing by the River Nilus , is said cautelously to licke here and there of the water , not daring to lappe any space of time any one where , for feare some Crocodile catch hold of him , and devoure him . I once published a booke called a Full Satisfaction , written for the discovery of the Rebellious Positions and Practises of Romish Priests . M. Parsons fell upon it , with all the strength of his wit , singling out here and there that which he thought might seem to impeach my sincerity in some Allegations of Authors ; but the most materiall points , concerning the Rebellious Doctrine it selfe , he commonly pretermitted in , I think , an hundred places : and was not this to lappe here and there , and runne away ? And good reason , for in these pretermitted places were solid proofes of Romish rebelliousnesse , a Crocodile , which he durst not meddle with in that his Dispute .

His nimblenesse and agility in frisking in this kinde , was manifold . One I may not omit , which may recempence , in some part , your merry tale with a mad trick , which hee plaid mee , in answering to a confutation of his Syllogisme . I made a Prosyllogisme , which Mr Parsons in his ignorance called my Syllogisme ; and then in his insolency tooke upon him to correct it , and to condemne mee for want of Logicke ; after , in his scurrility , to send mee to Cambridge , to learne more : howbeit out of his kindnesse , he willingly taught mee himselfe by a forme of Syllogisme , of his own framing , which hee calleth a true forme of Syllogisme , and a good forme of Reasoning , according to the true rules of Logick . Notwithstanding , in this forme of Syllogisme , wherein hee meant to expresse the greatest skill hee had , hee bewrayed the grossest errors he could , if he had studied to be absurd . For besides three other Faults , which were repugnant to all Rules of Logick , the master-peece of his ignorance , or monster rather , was his Fourth Errour , by changing of the Copula , in the premisses , which was Maketh , as [ Maketh competent Iudges . ] and turning it into , Are , in the conclusion , to wit , [ Are competent Iudges ] The absurdity wherof I illustrated by the like , as if one should argue thus .

Every one in framing his last will and Testament [ maketh ] his own Executor .

But William Cade frameth his last will and Testament ,

Therefore William Cade [ is ] his owne Executor .

Or else thus .

Every good huswife [ maketh ] a good pudding .

But Alice Webb is a good huswife ,

Therefore Alice Webb [ is ] a good pudding .

Your L p : professeth some schollership , say then , was it not reason that I should call Mr Parsons to a further account , for this his mis-shapen Creature , which hee called a True forme of Reasoning ? he therefore comming to make ( as he called his book ) a Sober Reckoning , reckoneth indeed after his fashion ; for the first , second , & third Errours , saying ; Lastly , his third Quarrell is &c. as if the third had been the last , whereas the fourth , of changing the Copula , was the Last . But Mr Parsons skipping by the fourth , taketh his heeles at the first sight of this other Crocodile , & answereth nothing at al , knowing that the Absurdity thereof , if it had been published , would have exposed him to the hisses and scorne of all the Sophisters in his owne Colledge at Rome .

As for that his Reckoning , there is not any conscionable man , whom I will not invite with all earnestnesse to reade , and examine , but yet with both his eyes ; by comparing it , and my Encounter together . I shall , before I finish this first part of my Discharge , give you a sufficient scantling of Mr Parsons his disposition , in Calumniating mee , which I must doe by degrees .

The excellency of Mr Parsons his Penne , in respect of others of his order .

THe English Seminaries of Romish Priests abroad never harboured a more excellent Scribe , then was Mr Parsons , whether we observe his Elegancie in Style , dexterity in Invention , Subtilty in contrivance , Audacity in undertaking , or Acerbity and scurrility , in his invectives against his Adversaries ; as all of his profession have witnessed , by their admiring , and in a manner onely not adoring , certainly in doating on him . The Vnrulinesse of whose Pen , and the virulency thereof , none hath more felt than my selfe ; aswell in his Booke of Mitigation , as in his ( Antiphrastically so called ) Sober Reckoning .

That Mr Parsons his Pen , by reason of falsity and bitternesse , made him unworthy to object Falsifications to any other ; by the censure of Romish Priests .

BY the law of Nations , N. 62. no infamous person may be admitted for a competent Accuser of any other ; much lesse when the infamy hee laboureth of , is the faculty of Lying . But who shall now accuse this Accuser Mr Parsons of Lying , which is the fowlest of crimes , as that wherewith God himselfe ( such is the Transcendencie of his Truth ) cannot possibly dispense ? But it seemeth hee hath met with the Pen of some as bitter and unruly as his owne ; for the Romish Priests have blazoned him ( Summarily ) saying : Mr Parsons was expelled out of his Colledge in Oxford for Libelling . An infamous Libeller he was ; nor was there a lewder to be found , or more scurrulous : of the Tribe of Dan , Coluber in via . For cogging and lying , as notorious a wretch as was in his age : a cosening Mate , a Caitiffe , who might be set on the pillory for forgery : A most barbarous fellow , using Machavilian Atheisme . So they , besides many other-like noble Emblems ; yet is this the man , whom this Lord presented ( among foure more ) as a President of Moderation , void of Bitternes . But upon this decyphering of him , I might justly require , that a man of no Credit may not be admitted to discredit another . yet I shall intreat your Lp. to esteeme of all those their Invectives , as of fiery flashes of intemperate braines , except I shall be able to confirme as much , by an Experto Crede , in verifying as much from his owne Vnruly pen against my selfe .

TEN PARTICVLAR Instances of such false Imputations of Falsities , by Mr Parsons , unto the Lord Bp: p : which any sensible man may discerne at the first view .

I Shall forbeare all repetition of any other Falsifications , which may require an intelligent and rationall Reader to be our Iudge ; I confine my selfe wholy to such Accusations of his , which are obvious to sense , and which any vulgar man , who understands the language , at the first sight may cry out upon , and condemne , both of galsome bitternesse , and of wilfull fraud and falshood .

I. Out of Polydore Virgil , Polyd. Virgil. de Invent. rerum . lib 4. cap. 10. ( Before it was purged by the Romish Inquisitors ) I alleaged an observation shewing how the names of some Popes fell out to be assumed per Antiphrasin ; as being homo maleficus , to be called Bonifacius ; being Timidus , to have the name of Leo , and divers other the like . The bitternesse of M. Parsons his Accusation against me , because of this Allegation , was this ; It is a malicious Minister , having neither simplicity nor truth , but of a lost conscience by a manifest & malitious cavillation . Harken now to his falshood ; for , when it was made known that I alleaged that passage out of the genuine book of Polydore , wherein originally it was set down by himselfe , and not in the after-Editions , corrupted by their Romish Inquisitors : wherein the former sentence of Polydore ( as most of all his other ingenuous Confessions ) have beene since effaced and cancelled , which made any whit for advantage to Protestants causes ; M. Parsons ( a Sober reckoner forsooth ) maketh no other Reckoning but this * * See the Encounter , cap. 14. p. 229. : I had not ( saith hee ) that part of Polydore by mee . Do you marke , my Lord , hee could not say , that hee was ignorant of that perfect Edition of Polydore , which might have justified mee , but that Hee had it not by him .

So then the Case is this ; The Accuser M. Parsons hath by him a false knave ( that I may so call their corrupted Edition of Polydore ) to witnesse against mee , and knoweth of another witnesse , an honest fellow ( namely true Polydore in his owne first Edition ) who would have justified mee to the full , whom hee passeth by and neglecteth , because hee is not at hand . And what is , if this be not a wilfull blindnesse ? which may deserve his own Bitternesse to be retorted upon himselfe , whereby he traduced mee for A man of no truth , and of a lost conscience .

II. Out of Carerius I delivered these words , Mitigation . cap. 6. pa. 234. Verè Celsus , whereunto M. Parsons thus : Nay , but it should have beene , verò ; and there is but one Edition of the booke of Carerius . Harken now how upon this it thundereth and lighteneth ; Where is this mans innocency ? ( saith M. Parsons ) Can this be ignorance ? can it be done but of purpose ? and consequently by a guilty conscience : what may a man beleeve of all that he saith , when we see him intangled in such foolish trechery ? This is his bitter vomit ( as your L p : seeth ) but now observe his falshood ; for I alleaged the Colen Edition of Carerius , where it did appeare to the view of many Romish Professors , that came greedily to see it , and found the word , Encount . cap. 12. p. 183. verè , and not verò . And at length M. Parsons was willing to credit mee thus much , after he had said , There was but one Edition of Carerius . Therefore was his former Invective the venome of an unruly pen .

III. Emanuel Sa was produced , saying , Et fortè potiori cum ratione . M. Parsons his bitter Exception ; It is to be Englished thus , perhaps with better reason : but M. Morton left out the word [ perhaps , ] which was craftily done . Behold now his owne egregious fraud and craft ; for although I had not the word , perhaps , in my Translation , yet might he have seen that I used the word , See the Encounter . c. 13. pag. 219. peradventure , thus : Peradventure with better reason . What then but blindnesse it selfe would have made that Accusation ? but yet blindnesse of the worst kinde , which is wilfull , not seeing that which hee saw : for in the same booke of his , he one where repeated those my very words , And peradventure with better Reason .

IV. I am accused to have said nothing to the Practises of Protestants . Mitigat . c. 4. pa. 131. This omission he calleth , in his Bitternesse , Dissimulation and hypocrisie . Observe his falshood , for he afterwards was compelled to confesse , that * * Sober Reckoning . See my Encount . cap. 11. p. 173. I did endeavour both before and after to discourse of their Practises . What disease will your L p : call that in him , who could not , or would not see that which any man , that hath a true sight and a temperate brain , could not but see ?

V. I chanced to cite the Text of the Prophet Esay 29. 9. You are blinde , and make others blinde . M. Parsons bitternesse : Mitigat . c. 2. pag. 88. M. Morton hath cited a Text , noting the Chapter and verse , wherein his fraud might be discovered ; wherein I note a rare singularity in this man , above all others , by false alleaging , corrupting , and mangling a Text of Scripture : let any man read the place of Esay it selfe , and hee shall finde no such matter , either in words or sense . As though I had devised a Text for a purpose . Marke his falshood , for they are the expresse words of our English Translation ; yea and he that then raised this lewd clamour against mee , when hee commeth to reckon for this , answereth ; See my Preamble . p. 12 and the Encount . cap. 12. p. 181. I saw not ( saith hee ) nor looked not on the English Translation . Do you heare ? hee saith not , that he could not have seene , or looked on the English Translation : but he looked not , ( that is ) hee would not , and notwithstanding hee would accuse mee . A more perfect Character of a malicious Calumniator there cannot be .

VI. Lambertus Schaffnaburgensis was brought in , saying , All the Bishops of Italie ; &c. M. Parsons exerciseth his Bitternesse : Here the word , All , is fraudulently urged , so that he dealeth not sincerely scarcely in any thing So he , for only citing the word [ All ] albeit ( see his falshood ) the word , Omnes , All , are the expresse words of the Author , Encount . c. 14. pag. 208. as manifestly , as in that saying of Christ , Come unto me All yee that are beavy laden .

VII . The Testimonie of Salmeron the Iesuite is used , to prove the Supremacie of Kings . M. Parsons groweth to be bitter , as followeth . This is a trick of M. Mortons art , to adde , In Spirituall affaires , which is notably false . 1 Encount . B. 2. pag. 15. & 16. But hearken to the Evidence , for my words , which are yet extant in that Booke , were these , In civill causes . The words , Spirituall , and Civill , one would thinke might have as easily beene discerned by any man of Sobriety , as the Sunne from the Moone .

VII . Tolossanus is cited ; as a witnesse only ; M. Parsons commeth upon me with a tart Invective : Can any thing be more fraudulently alleaged ? yet see his falshood ; he could not say that I had done my witnesse Tolossanus wrong , Preamb. p. 26. and Encount . pag. 191. in alleaging his Testimonie , but not taking so much leasure as to looke at him in the Margin ; hee falleth foule upon me , as if I had beene the Author my selfe . Some disease sure it was in his eyes , that he could not discerne the producer of a witnesse from a witnesse himselfe , especially in a Case of an Accusation .

VIII . To make me like himselfe , Preamb. p. 72. & Encount . cap. 12. p. 167. in fostering Traiterous Positions , he saith ; M. Morton justifieth the saying of Goodman . Bitterly , as you see , & as blindly outright ; for my words were thus : If I should justifie Goodman , my heart would condemne my selfe . Was not this sensible enough , my Lord , to any man of common sense ?

IX . In the question about 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Preamb. p. 75. M. Parsons venting his acerbity , saith ; M. Morton hath a shift to deceive his Reader . Bitterly and Brain-sickly too , by your leave , for afterwards he was compelled to confesse , Encount . c. 12. p. 169. that the letters set downe , for his direction , in the Margin , were so dimme , that hee mistooke them .

The Tenth Instance is touching the Oration of Q. Marie , Preamb. p. 80. which I expressed out of Hollinshead , but what of this ? The Minister lyeth openly , citing him contrary to his meaning . Thus exasperate he is ; Encount . c. 12. p. 117. but why contrarie to Hollinsheads meaning ? Because ( forsooth ) Foxe reporteth that Oration otherwise . What is , if this bee not open lying indeed ? Like to a Juglers trick of Legerdemaine , in deluding his beholders , when he conveyeth a Ring into another mans pocket , and then calleth the man Cozener when hee hath done . Each one of these Falshoods , wherein M. Parsons hath beene deprehended , might impeach his Credit much ; but all together , what doe they , but proclaime to the world , that hee was either wittingly , or at least witlesly false in his Accusations against mee ?

M. Parsons his Griefe , before his death , published by a Romish Priest .

MR. Warmington a Romish Priest , N. 64. in his booke called A moderate defence of the oath of Allegeance , pag. 65. hath these words ; It was reported from a Gentleman present in the Citie , in his life time , and at his death , upon the acknowledgement , that hee was the Author of the Catholike Letter ( whether with sorrow and griefe for some points unadvisedly and erroneously written , and brought in question in his old age ; or somewhat else , in one of the Bookes of Dr. Morton , touching the lawfulnesse of the Oath of Supremacie in some Cases ) soone after fell sicke , and died within eight dayes . So your Priest . Some others , who will be knowne to have knowne somewhat , have said , it was because he had justified the base and bainfull trick of mentall Reservation out of eight speeches of Christ , in the eight Chapter of S. Iohns Gospell . Which being knowne to some of the learned at Rome , Encount . B. 2. cap. 10. they held that his Collection was blasphemous ; even as I also did , by an Argument grounded upon his owne Confession , wherein he held mentall Reservation unlawfull in points of Doctrine and faith . Which being granted , it must follow that it could be no lesse than Blasphemy to assume that the same mentall Reservation should bee found in such speeches of Christ , in his holy Gospell , which are the fundamentall grounds of our Christian faith .

I have not mentioned all these particulars against M. Parsons , in the spirit of Insultation , upon an Adversarie deceased , ( God forbid ! ) Nay , so farre was I from desiring his death , that ( as one yet living can well witnesse , who brought me the first knowledge of it ) I wished , that God had lengthned his dayes , that he might have seene his owne errors , before his death ; I meane his reckoning of fifty fals Allegations , just as unjustly , as did the unjust Steward in the Gospell , when he would have his masters Debtors write down fiftie , but yet in a farre different manner . For that Steward reckoned Fiftie , by subtraction , to deceive his Master : but our Reckoner , by Addition and Multiplication , reckoneth Fiftie , to deceive his Reader . Notwithstanding , such was my Christian respect unto him , that I wished hee had grieved for them , as well as he is said to have done for his Blasphemous abuse of Scripture . I hope with that Sorrow , which causeth repentance to salvation , never to be repented of , as the Apostle speaketh . It will be time , to draw to an end of this first part of my Discharge , after I have acquainted your L p : with that which followeth in the next place .

That the Romish Church hath provided , that her Clergie can scarce possibly be legally accused , be they never so Criminall .

POpe Silvester decreed that no Laick should accuse a Clergie man . N 65. There might be some reason for this , in some cases : but he furthermore constituted , and ordained , that a B p : should not be held convicted vnder Seaventy two Witnesses ; nor a Priest , under 44 ; nor a Deacon , vnder 27 ▪ By which meanes it was provided , that , were Bps , Priests , or Deacons , never so wicked or dishonest , yet Laicks ( lest they should seeme to slaunder them with a matter of truth ) durst give no other Censure or report of them , than of Pious and honest men . What vitious Clerke would feare to dwell there , where all the Crows are white , be they never so blacke ; and where flat nosed people , are the most comely ? But yet are not these wise men in their Generation ? They are . But alas seely wee ; one Laicke , if a Lord , shall be of more credit , in the opinion of Romish Professors , against a B p , than seaventy two others of our Religion , that should stand for his Iustification . But the best is , the B p : shall never need any Proctor or Advocate for him , so long as God in his Goodnes shall give him power and liberty to defend his owne Innocencie . And now , leaving those faithlesse Accusers , I shall more precisely attend your Lordship in the next part of this Discharge , in answering your Exceptions against my Style , by applying my speech unto your selfe .

THE SECOND PART of this Discharge , against the Exceptions taken to the Lord Bishops Acerbity of Style , by the Lay Lord himselfe .

The Lord Baron himselfe .

I Am not satisfied in the Bitternesse of your Stile . N. 66.

The Lord Bps Answer .

IT may seeme somewhat strange , that your Lordship , having as it were surfeited of the bitternesse of the Stile , should complaine , notwithstanding , that you are not satisfied . But you require that I should discharge my selfe of this your Taxation of Bitternesse . Before I answer , I must aske , whether you except against any one Bitter word , as unjustly applied to your Romish Doctors ? Surely I find not one , and so it must follow , that you quarrell a just Bitternesse . Or is it because the words are Vnseemely ? Then I take my answer from Philip King of Macedon , who when Lasthenes and Olympius , with their Complices , complained unto him , that they had beene called Traytors , by some of his Subjects ; made them this answer : My Macedonians ( quoth he ) are but Rustiques , who can call a Spade by no other name than a Spade . As well may I say , the Bitternesse of my Stile , was Plainnesse , not Calumniousnesse ; but what 's that , you are about to object ?

The Lord Barons first Instance .

LEt any man peruse Card. N. 67. Perron his volumes , whereof sundry parts are lately translated out of the French into English , Card. Allen , Card. Bellarmine , Reynolds , Parsons , Campian , Fitzherbert , Brerely , and others ; and I am confident he shall find not any of them to say , that the Protestant Church playeth the Bawd , or that the Protestant Communion is the Strumpet , or that they charge the Protestants with Sacrilegious and Idolatrous Abominations , as is in the first page of your Lordships Booke , and in the Epistle Dedicatorie .

The Lord Bps Answer .

THis Observation is in deed of very great importance , whereby you may seeme to deserve praise and thankes of the Protestants , for this ingenuous acknowledgement , ( to wit ) that although Protestants charge the Romish Church with Sacrilegious and Idolatrous Abominations , ( upon reasons , which your Lordship hath read in the eighth booke of the Treatise of the Masse , in two full Sections ) yet Card. Bellarmine , Reynolds , Parsons , Campian , and Others , never charge the Protestants with any Sacrilegious and Idolatrous profanation at all . Which their Silence ( as once I said ) as it is an argument of their owne Guiltinesse , so may it bee a proofe of our Integrity : otherwise wee our selves should not deny , but that if they could justly impute any such Idolatrous impiety unto us , they might as justly call our Church , in that respect , Strumpet and Whore ( every Idolatry being a spirituall Adultery ) as well as did the holy * * Ezech. ch. 16. & chap. 23. Ose Chap. 3. Prophets use the same Bitter termes against Iuda and Israel in the same respect ; yet with mouthes sanctified by the holy Spirit of God . And I cannot make my selfe more perfect than were the Prophets of God .

The L. Barons second Instance .

OR that the Protestant Writers use odious Vncharitablenesse , N. 68. intolerable Arrogancy , vile Perjury , extreme Madnesse and folly , and plaine Blasphemie , Pag. 67.

The Lord Bps Answer .

IN the place , now quoted , I promised a Discovery of Crimes , which I laid to the charge of Romish Writers , and in the Section it selfe I performed as much . For , their preferring a Custome in your Church , which ( as they confesse ) Worketh lesse grace to the soules of Christian men , before a Custome of Christ and his Apostles , confessed to operate more grace ; I termed an Odious Vncharitablenesse . Their open and professed extolling of the Wisdome of the Romish Church , above the Wisdome of the Apostles , and the Practice of the most Primitive Church universall , as well Greeke as Romane , I called an Intolerable Arrogance . Their swearing to admit all Apostolicall Traditions , and yet to reject some , I named vile Perjury ( whereof there is a full Section in the eighth Booke . ) Their advancing , in point of Antiquity , their Custome of Three , or at most Foure hundred yeares old , above the contrary Custome , before that , for above a Thousand yeares , even to the dayes of Christ and his Apostles , I judged to bee plaine Madnesse . And lastly , your Iesuites allowing a power to your Pope , to dispense with the divine Law of God , I held to be Blasphemie it selfe .

All these Points were truly discovered , and now my Style is challenged of Bitternesse by you . Who perceiving the Proofes , whereby I made evident such Doctrines to be Sacrilegious , Idolatrous , &c. are you more offended with me , for calling them so , than with them for making them such ? Say now , upon your second thoughts , is this a conscionable Taxation , my Lord ? I would gladly have learned what termes your Lordship would have supplied in this case ? would it have pleased you that I had called Vncharitablenesse amiable ; the Arrogancy tolerable ; the Perjury noble ? So indeed doe they , who masque the visages of Sins with the vizard of Virtues ; calling Drunkennesse , Good-fellowship ; Pride , comelinesse ; Rage , valour ; Bribery , gratification ; a society of promiscuous lust , the family of love . Not I , my Lord , I leave that faculty to them , who can delight in transformed Devils .

The L. Barons third Instance .

OR that the Protestant Historians are uncleane Beasts , N. 69. Flat Liars , and the Beleevers of them starke fooles . 157. pag.

The Lord Bps Answer .

THe matter was this , ( but you will bee loath to heare it . ) Your Romish Historians reckon up some Thirteene Miraculous Apparitions of true flesh , and true blood seene ( as they say ) in the Eucharist ; and of the Separation of one from the other , the Blood being shed , and dropping out , and the like . To these I oppose your Romish Theologues and Divines , confuting such kinde of Relations by good and solid Reasons ; saying that in such Apparitions there could not be true flesh : and others denying absolutely that Christs blood can bee properly said to be shed out of his Body , after his Resurrection , as you have heard in the first part of this Discharge . Hereupon I came to conclude saying ; If therefore credit may be given to your judicious Divines , then are , and were the Authors of those Apparitions flat Liars , their Reporters incredible Writers , and their Beleevers stark Fooles . What have I here said , which your Divines ( who have avouched as much as I alleaged ) will not justifie in condemnation of such Delusions ? Only I called the Historians , because of their indiscretion , ( metaphorically ) Vncleane Beasts , accordingly as ancient Fathers haue done the Beleevers of Fables . And did I not contrarily call your Divines , by way of commendation , Cleane Beasts that can chew the Cud ? that is , discerne Truth from falshood , as likewise the holy Fathers have taught ; in which respect ( as you see ) I named them also Iudicious Divines . I demand therefore why your Lordship should bee more displeased with mee , for calling those Historians Liars , and their Beleevers Fooles , than with your owne learned Divines , who proved them to be such ? True zeale and jealousie for God would hate all feinings of Miracles , as the worst kinde of Lying , being indeed the counterfeiting of the Seales of God Almighty ; and whereby the Transgressor becommeth guilty of highest Treason .

The Lord Barons Reply .

LEt mee intreat you not to discourage me so much by this your Intimation , N. 70. to make it faire play to call women Bawds , or Whores , or men Vncleane Beasts , starke Fooles , arrant Liars , if we think we can by Argument prove them so . I may doubt lest I my selfe differing from your Lordship in many of those opinions ( for which I heare others thus pitifully taxed ) should incur the same Censure , which if I thought would bee , I would rather choose to sleepe in a whole skin , and leave ere I began .

The Lord Bps Answer .

NEver shall I seeke to discourage your Lordship from any good indevour , howsoever you may dissent from that which I thinke . But I must confesse that I wish you had knowne what you did , when you writ thus : for the proofe which I brought , to make them appeare to bee such , was not mine , but the Confessions of your owne Romish Authors . And had it not beene better for you Suavitâr curasse cutem , in quiet silence , than to have become so unjustly taxatious , and put your selfe upon so desperate an enterprise ?

The Lds Instance in his Letter .

WIth divers such like Phrases , Pag. 27. 41 , 42. 101. 106. 123. 126. 131. 137. 151. 177. 197. 223. 213. 200. and many others in the first Booke , besides what is in the second Booke , which ( as yet ) I have not thorowly perused .

The Lord Bps Answer .

PEruse the rest , I pray you , and when you have done , I shall desire you to set them downe expresly , and so I am sure the intelligent Reader will find , that you had as much Reason to conceale these , as you had little Cause to reveale the former .

I adde , that your Lordship after your much raking , sifting , and winnowing of the parts of the eight Bookes of that Treatise of the Masse , have found but onely five sowre Grapes , which hath set your teeth on edge , and are angry therewith , albeit you met with five hundred other Passages , wherein I , having the like occasion to use vexatious , and stinging termes , yet forbare , and blunted the style of my Pen. What shall I say in this case , my Lord ? Onely I say as the Apostle said unto such Partialists , You will forgive me this wrong .

The Lord Barons Objection , in his Replie .

My Objections , N. 71. against Bitternesse of Speech were not grounded upon , whether those Termes might be in our owne judegments sufficiently proved , but whether in a Treatise publiquely printed concerning one of the highest articles of faith , set forth by an eminent person for learning and dignity , such bitter termes , and so many of them , were either Charitable or seemely .

The Lord Bps Answer .

HEre are two as odde and uncouth Instructions , as I have heard of . The first is , that no Writer may use Bitter speeches against a Crime , which he , in his owne judgement , deemeth may deserve such Bitternesse : so that it must bee a Crime , now , to name a crime : to see one reeling in the street , and after wallowing in his owne vomit , and to call him Drunkard ; to heare one swearing outragiously , and to say he is Profane ; to know one lead a lewd & filthie life , and to condemne him of Iasciviousnesse .

The second Advice is , that no Person of Eminence ought to censure Any publikely with Termes of Bitternesse , in case of an High Article of Faith . This would make well for Arians , Pelagians , yea and Atheists themselves , if in denying of one , or other , or all Articles of Faith , they should not bee therefore censured , according to their deserved appellations ; both charitably , to reduce them from erring , yea and seemely too , because there is no better Seemlinesse , than Congruity , as of manners , so of words . And this is , when Epithets are sutable to the things and persons of whom we speake . S. Paul was a person of great Eminence , and so was Peter also , yet Paul reprehended Peter to his Face , for that , which if it had not beene reformed , might occasionally have brought in schisme into the Church , and errour in the Faith of Some .

The Lord Barons Objection .

HE , N. 72. whose example ought to be preferred before all Examples , and whose precept bindeth above all other , saith , Estotemites , quià ego sum mitis . The woman that was brought before him , for being found in Adultery , though there wanted no proofes thereof , yet did not hee call her Strumpet , because it was a just imputation , but mercifully and mildly dismist her , salved her credit , only warning her to sin no more . S. Paul witnesseth of him , that when he was reviled , he did not revile againe : S. Luke writing of S. Mary Magdalen , did not , under colour of a just imputation , call her Strumpet , but only saith , Erat mulier in civitate peccatrix .

The Lord Bps Answer .

CHrist was not onely Mitis , but even ipsa Mansuetudo ; and to his faithfull penitents , Propitiation it selfe ; notwithstanding hee called the Pharisees Blinde , the malicious Iewes hee termed Children of the Devill ; Peter ( for tempting him ) Satan ; and Iudas ( because of his obduration of heart in sinning ) a Devill . The woman , deprehended in adultery , he indeed called not Strumpet , for shee carried her name printed in her forehead , ( being 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) Shee was taken in adultery . If then he had named her so , had it beene an Epithet either Vncharitable , or Vnseeemely , as you have pretended ? So should you have blasphemously condemned the Law of God , Deut. 22. 12. the Prophets , Ezech. 16. Ose 3. The Apostles , Rom. 7. 3. and S. Iames 4 4. yea and Christ himselfe , Matth. 5. 28. Luk. 16. 18. Mary Magdalen is not called in the Gospell Adultresse , it is true , but yet worse , A woman in the City a sinner , by way of Aggravation ( namely ) such a Sinner , in that trade of sinning , that there was not another in the whole City comparable unto her , as your owne Commentaries will tell you . Yea and S. Paul , who himselfe would not answer the Reviler with Reviling , yet held it a part of Christian justice to denominate wicked men by their owne vices , naming the Galathians , Foolish , and the Sorcerer Elymas , the Childe of the Devill .

The Lord Barons Objection .

ANd though I alleage these examples to one that can much better teach mee my duty , N. 73. yet I hope you will hold mee excused , as being enforced thereunto , for the defence of my being not satisfied in the Bitternesse of the Style .

The Lord Bps Answer .

EXcept you had held me unworthy to be your Teacher , you would have beene satisfied with the distinction of Bitternesse , which I gave you , without which none shall ever be able to reconcile the speeches of the Prophets , Apostles , or of Christ himselfe . There is a Bitternesse ( said I ) Medicinall , and there is a Bitternesse pernicious and Vindicative . The Medicinall Bitternesse hath its ' Ingredients , Truth , and Charity , used either for correcting Manners and errors in the parties reproved ; or as Antidotes to others , to preserve them from Morall or Dogmaticall contagions . The Pernicious Bitternesse I call that , which is envenomed either with Vntruth or Maliciousnesse , and is exercised onely in Virulencie , for revenge , against them whom we seeke to vexe , which is every-where condemned in Scripture .

Take unto you a Similitude . The Iewes , who offered Vinegar and Gall unto Christ , if they had done it ( as some ghesse ) to stupifie his senses , thereby to free him from extremity of paine , that Vinegar and Gall might have relished somewhat of Charity : but if it had beene done to adde unto him a greater vexation , it must needs bee judged a Iewish cruelty . Neverthelesse , if you adde a second member of lawfull Bitternesse , which may bee called Iudiciall , you shall not doe amisse ; in which kinde may bee reckoned Christs Invectives , to wit , O you Scribes and Pharises , Hypocrites , and such like , by way of condemnation . My Lord , if you would be so docible , as to take out this distinction , it would both satisfie you , concerning my Bitternesse , and preserve you from Blasphemy against the Speeches of Christ , and his holy Apostles .

The Lord Baron his fifth Instance , and most urgent , bitter , and gallfull Exception against Bitternesse .

TO my Exception against your saying in your Booke , N. 74. intituled Romish Positions , viz. That it is as hard a thing to finde a loyall Catholique , as a White Aethiopian , wherein you except against the word , Catholike .

The Lord Bps Answer .

THe word Catholike , simply taken , I never excepted against , ( for I have not forgot my Creed ) but against your Romish appropriation of it to your selves ; to whom it belongeth farre lesse ( as I have proved in the Romish Grand Imposture ) than unto Protestants . I returne to your Exception .

The Lord Barons Objection .

YOur owne words being , N. 74. We may as well expect Grapes from Thornes , or a White Aethiopian , as loyall Subjection from this Religion .

The Lord Bps Answer .

WHereunto I answered you by Letters , that I was ever farre from terming all Papists disloyall , and I desired you to consider the place againe , and I doubt not but it alone will perswade your selfe , that I did not note all your Romish Professors of Disloyaltie , but spake restrainedly ; applying my speech to them , who were inspired with the spirits of those Priests and Iesuites , whose Positions were in that Booke discovered to be fully Rebellious . Thus much I then answered in presumption of mine owne sinceritie , having not seene that place , in that my Booke , not almost in twenty yeeres space : and yet I thinke I shall not erre in that my divination , being now called to a further Reckoning .

The Lord Barons Objection .

TO which , N. 75. I having perused the place againe , I reply first that no man ( who hath read your Books , or knowne your readinesse in Writing or arguing ) will easily beleeve that your words ( generally and without Exception ) denying Loyall subjection to bee found in that Religion , doe notwithstanding restraine your generall Position to such onely as are discovered to bee fully Rebellious : as if you only meant , that they onely of the Romish Religion are disloyall , who are discovered to bee fully Rebellious : or that they are disloyall who are disloyall . No , my Lord , this savours not of your wit and learning , neither is this your manner of Arguing .

The Lord Bps Answer .

THanks , my Lord , that you thinke I would not argue so absurdly , or otherwise than I have done in other Cases , Rationably , I hope ; Conscionably , I am sure . Observe then , that the Tenth Reason there given is expresly against Romish Priests only , who were possessed with those former seditious Positions therein discovered . This was the Subject of the question in the same Book ( Pag. 47. ) confirmed by the Examples of your Doctors and Iesuites ( Pag. 50. ) together with the Practices of your Popes , in the place objected ( pag. 51. ) The Conclusion was , that No Loyall Subjection could be expected ( said I ) from This Religion , ( to wit ) This of that rebellious doctrine of your Romish Priests and Popes there specified ; and of no other . Which you might as well have seene , at the first Reading , by distinguishing the Persons to whom , from the persons against whom I writ . The former were the Romish Laicks only , whether they were of the Nobilitie , or Commonaltie , to whom the Epistle Dedicatorie was directed , whom I called seduced , because of their Popish Religion ; and sought to perswade them to beware lest they also might be intangled in this other point of Romish Rebelliousnesse ; telling them that I had presented unto them that Discovery of such Doctrines of their Priests , To the end that you ( said I ) through the detestation of their ( viz. Priests ) Practices , might be brought to a suspicion of their Inchantments , not doubting but when you have perceived the damnablenesse of their Doctrine , you will easily avoid the danger of their Charme . And in the end of the same Epistle ( pag. 52. ) immediately after the words now objected against mee , I added , saying : Thus have I proved , deare Brethren , the dogmaticall doctrine of these men , ( viz. Romish Priests ) not confuting them , for this I understood was not your desire , but revealing them . Wherein Any , at the first sight , may observe that I produced the Romish Laicks , as men altogether ignorant of such Rebellious Positions , and Practices ; when I said , Not doubting but when you have perceived the damnablenesse of their Doctrine : but what Doctrine ? what but that , which was there proved to be Rebellious ?

As yet therefore I held them guiltlesse , and plainly distinguished them , in this respect , from Romish Priests and Doctors , who were proved to be the Authors of both ; and thereupon also , in the end of the same Epistle , saying to the foresaid Laicks ; Be you exhorted ( my Brethren ) to take this ( meaning that Discoverie ) as an Antidote to preserve you against all such poisonable Positions and Practices , ( viz. of Romish Priests . ) Your friends ( my Lord ) of your owne Profession , would give you small thankes , if they should see here rehearsed the whole speech , which you use in a vouching the full interest that you have in your Romish Priests . I chuse rather the defensive part for my selfe , than the offensive against you ; and therefore I expect what you can further object .

The Lord Barons Objection .

YOu saying , N. 76. there could not bee expected any Subjection from this Religion , could not bee restrained to the Treasonable point onely , because one Traiterous act cannot be a Religion in it selfe .

The Lord Bps Answer .

TRue , one Act cannot bee a Religion it selfe , but yet one Position and Doctrine may . The Position of the Manichees , forbidding the Communion of the Cup in the Sacrament of the Lords Supper , upon an opinion that there is a Devillish Spirit in Wine , was but one of many of their Heresies : and yet may it bee lawfull for us to say of this one Position of theirs , This is the Religion of the Manichees . And my discourse , you know , was as well of your Priests Positions , as of their Practices .

The Lord Barons Objection .

NEither doth this extend onely to Priests , N. 77. for that all that are of the Romish Religion are as fully of that Religion , as the Priests .

The Lord Bps Answer .

AS fully as the Priests ? God forbid ! for so should they also hold the Traiterous opinions of Bellarmine , Allen , Reynolds , Stapleton , Creswell , and Parsons , besides many others detected in the same Booke ; against which Allegations M. Parsons himselfe ( a man knowne unto you for his Malignity and Adversenesse ) could take no exception . My Lord , be advised , peruse this your Objection againe , and then tell mee whether I have not deserved well of you , by my not rehearsing your speech to the full , by a Figure ( that you may better like of Figurative speeches ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

The Lord Barons Objection .

I Was only troubled to finde my selfe condemned , N. 78. not for that I have any disloyall thought in my heart , but only for being of the Romish Religion .

The Lord Bps Answer .

I Answer as did once our Saviour , Doth no man condemn you ? neither doe I ; farre bee it from mee , that I should impeach your Loyalty , which I shall hope is that , which the Apostle S. Paul taught of a Subjection , not for feare only , but for Conscience sake also : and then may it not bee the Subjection , approved by Pope Paulus , and maintained by your Cardinall Bellarmine , and other Romish Priests , which is to bee subject with a [ Donec ] that is , Vntil there may be power to resist ; ( as you have read in that booke of Romish Rebellious Positions , wherewith you are so much offended . ) which kind of Subjection King David would have called Brutish , as that of the Horse and Mule ; which are to bee held in with Bit and Bridle . Onely I cannot but be sensible of the Injury done unto mee , by your violent enforcing upon mee a purpose to have condemned all Lay Romanists for being of that Religion there discovered and condemned , which was direct Treason .

You ought to have consulted with the College of Sorbon , and those Parisian Doctors would have taught you to distinguish even of Romish Religion : discerning ROMISH , in respect of the Romish Court , from Romish , in respect of the Romish Church in generall . The first , they know , hath often harboured seditious documents , which they have alwayes impugned , for the defence and preservation of the Gallicane Regalities and Liberties . Besides , there are two wayes to free your Laicks from suspition of that Doctrine , which your Priests hold , and professe among themselves . The one is their owne Ignorance , in not knowing it ; the other their Incredulity , in not beleeving it . I could give instance in that Answer , which I had from an honourable Personage , of knowne and experienced loyalty to his King and State , saying , that notwithstanding his much acquaintance with Iesuites , yet they never uttered any Doctrine to him savouring of deposing of Kings , or disturbing of Kingdomes for Religion-sake . This , said I , as it may bee an argument of their subtilty in concealing their pernicious Positions ; so much more may it bee an evidence of your Lordships Integrity , which ( as it were ) commanded them silence . Secondly , the not beleeving your Priests , in such Doctrines , is the next point of security , which I will presume many of your Laicks ( albeit otherwise professedly of the Romish Religion ) doe detest , even from the unnaturall heinousnesse thereof , as a naturall Turke or Iew would abhorre a Parricide .

The Lord Barons Objection .

NEither am I the only Catholike who hath beene offended with that Booke of Romish Positions , N. 79. but all that have read it .

The Lord Bps Answer .

IF you or any other have taken offence , which was not given , it cannot be my fault : I must not thinke my selfe so farre privileged , as that in defending the Truth , I should not incurre the Offence of some others . Habent sua fata Libelli : and you know who expostulated , saying , Am I your Enemy because I tell you the Truth ? Wee reade of them , who were Hearers of the Apostles of Christ , that some scorned , and some beleeved . I wish you had rather beene of this Some . But what 's next ?

The Lord Barons Objection .

THere is a Booke intituled , N. 80. The converted Iew , written by a Iesuite , who spareth not to print his great dislike thereof : and I doubt not but the same is printed in other Bookes also .

The Lord Bps Answer .

WHy , my Lord ? could your Lordship conceive , that when I writ this Booke , intituled A Discovery of the Rebellious Positions and Practices of Romish Priests and Iesuites , that I expected or intended to please any Iesuite ? A Iesuite disliketh it ! and I dislike his disliking . This is yet but a Paritie . Iesuites are offended with the Discovery of their disloyalty , and so were , often , the Iewes with Christs discovery of their Hypocrisie . There is a Parity in this al-also . How-ever , I stand sufficiently armed with that Harnesse , which S. Augustine once lent mee ; Malim ut scandalum committatur , quàm ut veritas amittatur .

The Lord Barons Objection .

BVt by the speech I had with your Lordship at London , N. 81. I finde that you are not now of that mind ; of which I am very glad , and doe acknowledge my selfe satisfied , and will endevour to give the same satisfaction to others .

The Lord Bps Answer .

BVt stay a while , my Lord ( I pray you ) and tell mee what minde you thought mee to bee of , when I writ so unto you ? If you imagine that I was of any other , than I had beene , at the writing of that Booke of Discoverie , and of those words therein , whereunto you have laid your whole Battery , to oppugne them , you are much deceived ; and that you may know I have good evidence for mee , to say thus much , and for your Lordship to be perswaded thereof , in my next Booke ( written in the defence of that Booke of Discovery ) I gave this expresse acknowledgement , viz. I have writ against our Romish Adversaries , but not without note of difference and distinction ; being verily perswaded that Divers , even the Zealous among them , partly by light of the ingrafted Law of reason , and partly from some glimpse of the Gospell of Christ , doe abhor such Doctrines and Practices , which have beene discovered in cases of Rebellion and Equivocation .

How like you this , my Lord ? Doth this please you ? Then may it satisfie you for my then-meaning , when I said , No loyall subjection can be expected from this Religion , ( namely , of those Popes and Priests . ) And accordingly may it remove the Scandall conceived from thence by your Lordship and Others . As for your subsequent Requests , which you make , they are no way pertinent to our discourse ; I chuse rather to heare of your friendly inclination .

The Lord Barons Accommodation .

YOu are an English man , N. 82. and for that I must esteeme you ; you are a man of great Reading , and for that I must respect you : you are a Bishop of the English Church and Religion , which next to that Religion I professe , I preferre above all other .

The Lord Bps Answer .

EAch of these Respects I account as so many Obligations upon mee , and such as deserve a Correspondence ; 1. To embrace your Lordship , in the name of English . 2. To wish that I were so learned , as to give you a full satisfaction . 3. To pray to God for his spirituall benediction upon you , as I am a Bishop . 4. To tell you that the Bosome of the English Church lieth open to receive you , upon your Profession of the truth of Religion , so happily established therein ; which I wish may be to your eternall comfort .

The Lord Barons tacit menacing .

ANd therefore I shall be sorry that any Vnruly Pen should put it selfe in competence with yours , N. 83. which could shew it selfe most Bitter .

The Lord Bps Answer .

YOur Lordship should not have threatned , as thinking to affright me with the mention of an unruly Pen ▪ I have not so long borne the brunt and violence of the most enraged of all your Pen-men , as to feare in any just cause , any mans Pen , that is but made of a Goose-quill . Nor shall I seeke a Supersedeas against him that threatneth : use your discretion , my Lord , in inciting some man of Indiscretion against mee ; for such he must be , that shall be unruly in his Pen : the Proverbe is , Dementi gladium porrigere .

The Lord Barons Admonition .

YOu know what becomes a great Person to doe , N. 84. and in your Epistle Dedicatory you commended that saying of Artaxerxes to his Souldier , Non ut maledicas te alo , sed ut pngnes . Good my Lord doe as you say .

The Lord Bps Answer .

WHat is then Maledicere , thinke you , my Lord ? if you take it as opposite to Benedicere , then may your Romish Church assume this as her proper Character , shee being above all others the Mother of Cursings and Maledictions . And if you take it for downright Reviling and Railing , then may the Encounter , which I writ against Mr Parsons his scurrilous , calumnious , and bitter Invectives against mee , witnesse my extreme patience and moderation ; as in the former part of this Discharge hath already beene made manifest .

The Lord Bps Conclusion .

THe Apostle , when hee extolled his owne privileges , in comparing them with others , which hee did for the honouring of his Apostolicall Function , against the Calumnies of his Adversaries , hee , lest hee might incurre the suspition of Arrogancy , preoccupated , saying , I speake foolishly , 1 Cor. 11. 17. &c. 12. v. 11. you have compelled me . So he , instructing thereby every Minister of Christ , of the lawfulnesse of a selfe-Commendation , whensoever it shall be extorted from him by the iniquity of an envious and detractive Adversary , upon a necessity of justifying and dignifying his owne Calling . In which respect , Selfe-praise , although it may seeme foolish in the outward sound and eares of carnall men , yet doth it relish of true prudence , in it's propersense , and in the apprehension of every Conscionable Christian. Wherefore if any words have fallen from my quill , which may seeme to savour of a like affectation , I shall desire it may receive the like Construction ; even for that I can , in like manner , excuse my selfe , saying , You have compelled mee , who have charged mee so unjustly with Mis-allegations .

To conclude , let mee aske you first what Creature that is , which comming among the varieties of flowers , sucketh sweetnesse out of them ; next how different it is from another Creature , which feedeth wholly upon venomous herbs and flowers . I would I had not cause to give you this Protasis . Notwithstanding I pray to God for each of you , that by the knowledge and sight of your owne errors , you may be brought to the acknowledgement of Gods Truth , to the Glorie of his saving Grace in Christ Iesus .

All Glorie be to God .

FINIS .

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