A preamble vnto an incounter with P.R. the author of the deceitfull treatise of mitigation concerning the Romish doctrine both in question of rebellion and aequiuocation: by Thomas Morton. Published by authoritie.

THE FIRST INQVIRIE .

The true Symptomes and Arguments concerning the sufficiencie and excellencie of the wit , memorie , learning , charitie , modestie , and truth , of P. R. by a taste in ech one , euen in such instances , wherein he glorieth and boasteth most .

An Argument of P. R. his kinde of wit , which may seeme to haue beene a slumber when he made his Replie .

§ 2.

3 LOquere vt te videam , that is , Speake friend , that I may see thee , sayd the Philosopher vnto a yong man ; because ( Oratio , being or is ratio ) the reason of man can not be outwardly discerned better than by the mouth , which is the messenger of the heart . Therfore let vs see P. R. speaking thus : a a The treatise of Mitigat . Epist. Ded to the Vniuersit . num. 24. The chiefe proofe of Thomas Morton ( to shew our Priests to be bad Doctors ) consisteth in a certaine comparing of them with those Iewish Priests of the olde law , in Christs time , who taught the souldiers which watched at the Sepulcher of our Sauiour to say , That whilest they were sleeping , his Disciples came and stole him away . [ Common sense ( sayth Thomas Morton ) might haue replied , How could you tell what was done when you were asleepe ? But mindes inthralled in the opinion of a neuer-erring Priesthood ( which confirmed that answer ) could not possibly but erre with their Priests . Such ( alas ) is the case of all them &c. ] Doe you see how substantially he hath prooued this matter ? Let vs examine the particulars : First the storie , then the inference . About the storie S. Matthew recounteth in the 28. Chapter of his Gospell , how Christ our Sauiour being raised miraculously from death to life with a great and dreadfull earth-quake and descent of an Angell , so as the souldiers which kept the Sepulcher were astonished , and almost dead for feare ; some of them ranne and tolde the Chiefe Priests thereof , who making a consultation with the Elders , deuised this shift , To giue them store of money , and to bidde them say , That in the night when they were asleepe his Disciples came and stole him away : and so they did . And S. Matthew addeth , That this false bruit ran currant among the Iewes , euen vntill that time wherein he wrote his Gospell . This is the narration . What hath Tho. Morton now to say to this against vs ? for thereunto is all his drift . First , he sayth , as you haue heard , That this deuice was improbable , and against common sense it selfe . Common sense ( sayth hee ) might haue replied ( to the souldiers ) What could you tell what was done when you were asleepe ? See heere the sharpnesse of Tho. Mortons wit aboue that of the Priests , Scribes , and Pharisees . But what if one of the souldiers had replied to him thus ? We saw it not when we were asleepe , but afterward when wee were awakened wee perceiued hee was stollen away . What reioynder would our Minister make ? As for example , if Tho. Morton were walking with a Communion-booke vnder his arme thorow a field , and wearied should lie downe to sleepe with his Booke by his side , and at his awaking should see his Booke gone , were it against common sense for him to say , That his booke was stollen from him while he was asleepe ? Or is not this an Assertion fit for one of those Doctours , whereof S. Paul talketh , that vnderstand not what they say , nor whereof they affirme ? But this will better yet appeare by the second point , which is his inference .

4 The Minister hath only this to reioyne , That his Aduersarie P. R. hath shewed himselfe , by this his Inference , both shamelesse and witlesse . Shamelesse , to impute that for an absurditie vnto me , which he might haue knowen to be the wise and learned Inference of ancient Fathers , amongst whom S. Augustine sayth to this Answer of these souldiers thus : b b Aug. tom. 10. homil. 36. ad finem . O mal● , ô pessimi , aut vigilabatis , aut dormiebatis ; & quid sit factum nescitis : impletum est enim quod à Spiritu Sancto multùm antè per * * Psal. 20. Psalmistam praedictum erat , Cogitauerunt consilium , quod non potuerunt stabilire . That is to say , O euill and most wicked men , either you were awake or asleepe , and knew not what was done , &c. intimating this Dilemma ; Either were you awake or asleepe : if awake , then confesse what was done , Christ is risen out of the graue : if asleepe , then you knew not what was done . For say , P. R. grosly ignorant in Diuinitie . I pray you , P. R. When Christ by the power of his Godhead raised himselfe out of the graue , had it beene a good answer of the souldiers ( supposing they had slept ) to say , We know that Christ was stollen out of the graue , when we were asleepe , because we found him not when we were awake ? This Inference P. R. doth holde for good : whereby my Reader may ghesse how acceptable a seruant he would haue been vnto those Iewish Priests , if he had liued in that Synagogue , in setting on foot that bruit of infidelitie , by perswading the people , that the souldiers reason was good ; the Conclusion whereof is , Christ did not rise , but was stollen out of the graue : though , I hope , P. R. his faith is not so farre asleepe , as so to preiudice the chiefe Article of Christian faith , The resurrection of Christ from the dead : without which , as the Apostle S. Paul teacheth , * * 1. Cor. 15. our preaching is vaine , and faith vaine .

5 Howsoeuer , I am sure he hath shewen himselfe heerin very witlesse , who knowing that I set downe the maine question in these words in great letters , for distinction sake , His Disciples came and stole him away : specifying the persons , His Disciples , the principall subiect of that question : And could sleeping souldiers tell what was done of Christs Disciples ? As for example , If I falling asleepe in the field , and hauing twentie shillings in my purse , one should come and picke my pocket , and cut my purse ; after , I awaking , and conuenting P. R. before a Magistrate vpon suspition of felonie , should yeeld no other reason , but that when I was asleepe , sure I am , P. R. came and cut my purse . P. R. confuted by the Text. Then the Iustice of Peace replieth , How know you that P. R. did it , you being then asleepe ? What reioynder would P. R. teach Tho. Morton to make ? I could haue vexed P. R. with a more familiar example , if I had beene bent to scurrilitie . It is sufficient to vnderstand , that as it pleased God so to infatuate that lying Priesthood , when they thought themselues most wise , for the greater glory of Christian faith , as to build their incredulitie vpon no better foundation than a fained senselesse report of men asleepe : euen so it falleth out with my Aduersary P. R. who hath bewraied his singular sottishnesse in the Inference , wherein he meant to giue vs a speciall Argument of his wit .

An Argument of the rare memorie of P. R. bewraying his free-will to lying .

§ 3.

6 TO make me seeme ridiculously cautelous , as intending whensoeuer their Equiuocating forgerie was to be spoken of , to keepe the clause of mentall reseruation vnder a Latine locke , and not Englished , lest weake ones might learne to practise that Magicall Art , P. R. opposeth heereunto , c c Treatis . Mitigat . Ep. Ded to the Vniuersit . num. 21. He ( meaning Tho. Morton ) hath not to my remembrance set downe the clause of Reseruation in Latine but once thorowout all his booke , and that in foure words in the second page , the sayd Reseruation being mentioned in English more perhaps than 〈◊〉 times .

7 If my Reader will be willing for my sake to lose so much time as to peruse but the places which I haue noted , he shall finde the clause of Reseruation set downe by d d As for those set downe in the Moderate Answer , I am not to answer . me in English not aboue e e See Satisfac . part. 1. c. 17. lit . ( a ) & lit . ( e. ) And Part. 3. c. 3. lit . ( b ) three of foure times thorow my whole Booke , and in the Treatise professedly written of that subiect of Equiuocation it is ( the thing it selfe challenging so much ) but once : but it is couched in Latine phrase aboue twentie times . See the Full Satisfact. Part. 3. f f 1. 2. See Satisfact. Part. 3. c. 1. lit . ( c ) the 3. in chap. 2. the 4. 5. 6. 7. 8. in the chap. 3. the 9. 10. in the chap. 4. the 11. in cha. 5. the 12. 13. 14. in the cha. 7. the 15. 16. 17. 18. in cha. 8. the 19. 20. 21. in the chap. 11. the 22. 23. in the chap. 13. First , ¹ Vt quis teneatur illud detegere . Second , ² Vt tibidicam . ³ Vt tibi reuelem : in one Chapter . ⁴ Vt tibi significem . ⁵ Vt tibi reuelem . ⁶ Vt tibi narrem . ⁷ Vt narrem tibi . ⁸ Vt narrem tibi : fiue times in one Chapter . Againe , ⁹ Vt tibi significem . 10 Vt tibi significem . 11 Quatenùs vir longissimè abesse potuit. 12 Vt in commune bonum conferamus . 13 Vt alijs largiamur . 14 Vt vobis significemus : and ¹⁵ Vt narrem tibi . 16 Viuit in Purgatorio . 17 Vt tibi reuelem . 18 Vt tibi reuelem ; foure times in one Chap. and ¹⁹ Vt dicam vobis . 20 Vt dicam vobis ; vt vobis significem . 21 Vt vobis significem , 22 Abomni spe obtinendi Rom. Imperium . 23 Admodùm exiguam . Thus often it is expresly set downe euen in those places whereunto P. R. himselfe hath shaped such Answers as his want of grace did permit : so that he could not pretend ignorance heerein . Wherefore what this his so open lying might portend , I know not , except he felt his wit wax somewhat blunt , and therefore meant to deserue the whetstone .

8 The excellencie of his memorie appeareth in this , that he could remember foureteene English clauses of the Reseruation , where there was ( I thinke ) not aboue foure : but of twenty Latine clauses he would remember but one . Now seeing that one instance doth confute a generall assertion , as he that shall say , There is not any Stew allowed in Rome , is easily confuted if but one may be prooued to be there : He therefore wilfully denying that there is any such Latine clause , excepting only one , must , vpon the euidence of three and twentie more , be thought to haue made two and twentie lies at once . And shall we expect , that when he is brought into exigents and straits of greater importance , that he will speake truth , who doth lie so lauishly in a matter so needlesse ? No , for an horse is like to stumble in the rough way , who falleth flat of all foure in the plaine . Next followeth

An Argument of P. R. his kinde of learning in Logike , wherein he hath prouoked all Vniuersities in the world to laugh at him .

§ 4.

9 FOr proofe of his dexteritie in Logike , he taketh vpon him to discusse an absurd Syllogisme ( as he calleth it ) of Tho. Mortons , in this maner . g g Treatis . Mitig. cap. 11. pag. 473. & 474. num. 50. 51. 52. 53.

His Syllogisme ( sayth he ) is in these words : [ The competencie of God , by whom we sweare , maketh eury one competent Iudges and Hearers , to whom we sweare . But by swearing by God , whom we can not deceiue , we religiously protest , that in swearing we intend not to deceiue . Ergo your deceitfull Equiuocation is a prophanation of the religious worship of God . ] This Syllogisme I leaue to be discussed by Cambridge Logicians , where I heare say the man learned his Logike ( if he haue any ) for heere he sheweth very little or none at all , no boy being among vs of foure moneths standing in Logike or Sophistrie , which will not hisse at this argument , both for forme and matter . — Because it hath six terminos , — and there should be but three . For it is no more a Syllogisme than this : viz.

h h q. sup. pag. 475. num. 51 Euery man is a liuing creature :

Euery Ox is a foure-footed beast :

Ergo euery Asse both two long eares . Where you see there be six termini , as in Tho. Mortons Syllogisme , without connexion or dependance one of the other . And as much concludeth this as that . — And now compare this his skill ( I pray you ) with that brag of his in the beginning of his Treatise against Equiuocation , when he sayd to his Aduersary , Dare you appeale to Logike ? This is the Art of Arts , and the high tribunall of reason and trueth it selfe , which no man in any matter , whether it be case of Humanity or Diuinity , P. R. his Thrasonicall insultation . can iustly refuse . Who would not thinke but that the man were very skilfull in that Art , wherein he presumeth to giue such a censure ?

10 I would gladly doe my Aduersary the credit , as to thinke that not he himselfe , but rather some of his boyish Sophisters hath thus canuased that silly Argument , but that thorowout his whole Booke I finde him so prodigall of his wit , time , and paper , euery where pleasing himselfe in such superfluous vanities . Here therefore he calleth that a Syllogisme , which I named only in a more generall terme a Reason , and not a Syllogisme . Now there be many formes of reasonings besides Syllogismes ; neither did I , indeed , intend to make an exact and formall Syllogisme , but only such an Argument , which by due inference and deduction might prooue my Conclusion good : and P. R. confesseth of that my Argument , that by a double Inference the reasoning is made good . I can not see therefore what cause he had to be more offended at me for deliuering that in grosse , which being diuided into his parts was good reasoning ; no more than a man may mislike to-pence because it is not a couple of single pence . As for his example of a Syllogisme , it can not admit any such Inference to make any good reasoning : for by what deduction can he make his creature man and his other creature asse with long eares meet ? But how will P. R. now vse mee vpon this aduantage ? i i Mitig. Epist. Dedic . to the Vniuersities , num. 17. P. R. amplifieth his owne vanitie . I do shew him ( sayth he ) to be a silly Disputer , as that he knoweth not how to make a Syllogisme , and therefore am forced to send him againe to Cambridge to reforme his Logike , and to learne more . O good Sir , deale not so extremly with me , to put me to that trouble , charge , and shame , but rather vouchsafe ( I pray you ) to teach me your selfe , you shall finde me docible I warrant you . P. R. k k Mitig. sup. lit . g. pa. 475. num. 53.

Now then let vs helpe him out to make his foresayd Syllogisme in forme . It should haue beene thus , if he would haue sayd any thing in true forme ;

The competency of God , P. R. frameth a Syllogisme . by whom we sweare , maketh euery one competent Iudges , to whom we sweare :

But in euery oath we sweare by God either expresly or implicatiuely :

Ergo in euery oath they are competent Iudges , to whom we sweare .

And then by another inference againe , I spare the examination of this second inference , leau●ng this labour to his Sophisters , which will make them sport . he might haue argued , That vnto euery competent and lawfull Iudge we haue confessed before that a man is bound to answer directly , and to sweare to his intention , and not only to his owne . Ergo in no oath to whomsoeuer , may a man equiuocate , which is his principall Proposition . And thus had his forme of reasoning beene good , according to the rules of Logike .

11 If there had beene either sinew or sappe of Logike in this Priest , it stood him vpon heere to expresse his best Art , where he meaneth to play his prize , especially now when so scornfully he insulteth vpon his Aduersarie , and so confidently appealeth vnto Vniuersities , as though he would heerupon raise his Io poean and triumph . Had we not now reason to expect as absolute a Syllogisme as all his wit , art , and industrie could inuent ? I am not woorthy ( I confesse ) to enter in comparison with men of great learning , because I thinke my selfe inferiour vnto thousands in our owne Kingdome , yet some Logike I haue learned , and sometime publikely taught ; vpon which little I dare presume to make a generall appeale to Cambridge , Oxford , Rhemes , Rome , and vnto all Vniuersities , whether of Protestants or Romanists , whether Christian or Pagan , yea , euen to his owne hissing boyes and Sophisters , who P. R. sayth are able to make Syllogismes in one moneth , and challenge P. R. for this his false Syllogisme , willing ( if he dare ) that heerupon wee venture our degrees , The manifold absurdities of his Syllogisme . which wee haue taken in the Schooles . To come to the point : This Syllogisme can finde no place either in mood or figure , by reason of foure capitall faults . First , there be in it fiue termini , as namely , ¹ competencie : ² God by whom we sweare : ³ euery one competent Iudges to whom we sweare : ⁴ in euery oath : ⁵ either expresly or implicatiuely : whereas , according to his owne censure , there should be but three . Secondly , these words , The competencie , being part of the Medium , should haue beene repeated in the Minor proposition , thus : But in euery oath there is a competencie of God by whom we sweare . Otherwise it is no better than if P. R. should dispute thus :

Euery Mitigation of doctrine concerning rebellious positions , which are imputed vnto vs , will procure vs fauour of the State :

But this is the doctrine of rebellious positions imputed vnto vs :

Ergo this doctrine of rebellious positions imputed vnto vs will procure vs fauour of the State .

The fault in this Syllogisme is because this word , Mitigation , which is part of the Medium , is not repeated in the Minor . Thirdly , there should be but one minus extremum : with this , We sweare by God , he hath ioyned another in these words , either expresly or implicatiuely : which words being a part of the minus extremum , should not haue beene omitted in the Conclusion . Like as if a man should reason thus :

Euery penitent Confessarie must receiue absolution :

But euery Drunkard is a penitent Confessarie , repenting either of drinking too much , or of drinking too little :

Ergo , euery Drunkard must receiue absolution .

The fault of this is the addition to the minus extremum [ either for drinking too much , or too little . ] The fourth , the Verbe and copula [ maketh ] euery one competent , is altered in the Conclusion into [ Are ] competent Iudges : than the which there can not be a greater absurditie in Syllogismes . As may appeare by this like example .

Euery man in framing his last Will and Testament , maketh his owne Executor :

But T. B. frameth his last Will and Testament :

Ergo T. B. is his owne Executor .

The fault is the changing of the copula or Verbe [ maketh ] into [ is . ] What will now P. R. doe , after that this his montanous boast of A true Syllogisme hath brought foorth this ridiculous mouse ? It is to be feared , that his hissing Sophisters will turne him into a Prouerbe , for thus disgracing their College , calling him P. R. the Syllogizer , when they will note any man so egregiously absurd , as in his greatest vaunt of skill to bewray his greatest want . But I may not be so vnthankefull as not to reforme him , who was so willing to helpe me ; thereby to redeeme him from scorne : and therefore wish him to frame his Syllogisme thus :

Euery speech , wherein we sweare by God , either expresly or implicatiuely , doth by the competencie of God , by whom wee sweare , make the Iudges competent , vnto whom we sweare :

But euery oath is a speech wherein we sweare by God , either expresly or implicatiuely :

Ergo , euery oath doth by the competencie of God , by whom we sweare , make the Iudges competent , to whom we sweare .

12 But I feare lest I may seeme too much to detract from his skill in Logike , who hath giuen vs so many tokens of his rare facultie therein , especially in exact diuiding and subdiuiding ; a principall property of that Art . As for example : l l Mitigat . chap. 12. num. 4. pag. 485. initio . Wherfore all our speech , saith he , in this place shal be about the second kind of Equiuocation , which is false and lying , and thereby also euer vnlawful ; which thogh not properly , yet in a general maner , may be called Equiuocation , A fond diuision of P. R. as I haue said , for that the hearer is alwayes wrongfully deceiued or intended to be deceiued by some falsitie , which is knowen to be such by the speaker , and consequently is plaine lying . And for that lying also hath beene shewed before to be diuided into two sorts ; the one a materiall lie , when the thing spoken is false in it selfe , but not so vnderstood by the speaker ; the other a formall lie , when the speaker doth know it , or thinketh it to be false , and yet speaketh it . This kinde of Aequiuocation , which really is a lie , must haue also the same subdiuision , so as the one sort thereof may be called a materiall lying Equiuocation , and the other aformall : and so much woorse , as a formall lie is in it selfe ( which alwayes is sinne ) than a materiall ( which often times may be without sinne of the speaker ) by so much is a formall lying Equiuocation worse than a materiall . There is no boy ( I thinke ) in his College , but hee can analyse the members of this diuision thus :

A lying Equiuocation is that which is knowen to be such vnto the speaker . And this is to be subdiuided , for it is either

A materiall lie , which is when the thing spoken is a lie in it selfe , But not so vnderstood of the speaker .

Or , A formall lie , when the speaker Doth know it , and thinke it to be false .

Where he maketh a materiall lie , which is not knowen of the speaker , to be a species or member of that lying aequiuocation , which is knowen to the speaker . As if hee should say , Some lier knoweth what he speaketh , when he knoweth not what he speaketh . And could any say thus but a lier ? Heere indeed is Logike whereat the boies of our Vniuersities may hisse , and the boies of his College may blush ▪ yea , any rurall boy ( if of any meane capacitie ) may laugh , by sight of the like : for his diuision is all one as if he had sayd thus :

Euery one of our Priests is shauen in the crowne , whereof

Some are sent into England , and they haue no shauen crownes .

Others remaine beyond the seas , and they are shauen in the crownes .

Which diuision if it were true , then might a man conclude by good Logike , that a man with a shauen crowne hath no shauen crowne . And yet P. R. our great Logicioner can tell vs , that m m Mitigat . Epist. Ded. vnto the Vniuersit . num. 3. According to Aristotles obseruation , Prudentis est distinguere : It appertaineth to a wise and discreet man to distinguish , whereas the ignorant ▪ and the vnlearned doth commonly confound all without distinction . But my friend P. R. ( I must needs say ) is not one of those Ignorants , who confound things without distinction ; but woorse : for he hath taken paines to confound things by distinguishing . I can not be delighted with these kinde of taxations , and except it were against such a scornfull Aduersarie , I would not haue insisted vpon them . My purpose is only to teach him heereafter to be more serious , who still multiplieth his vanities , as next appeareth in

An Argument of his kinde of skill in Greeke and Hebrew , whereby he hath gained the opinion of rare ignorance .

§ 5.

13 YEt againe , to expose me to the scoffe of his Reader , the conceited Gentleman sayth thus : n n Mitigat . cha 2. pag. 88. num. 58. And yet truly I can not well pretermit , for ending this Chapter , one little note more , of rare singularitie in this man aboue others , which I scarse ouer haue obserued in any of his fellowes , and this is , That the very first words of Scripture alleged by him in the first page of his booke , for the poesie of his pamphlet , are falsly alleged , corrupted and mangled , though they conteine but one only verse of Isay the Prophet ; and then may you imagine , what libertie he will take to himselfe afterward thorowout his whole Discourse . His sentence or poesie is this . Isay. 29. vers. 9. But stay your selues and woonder , they are blinde and make you blinde : which hee would haue to be vnderstood of vs Catholikes . But let any man reade the place of Isay it selfe , & he shall finde no such matter either inwords or sense , but only the word , wonder , to wit ; Obstupescite & admiramini , fluctuate & vacillate , inebriamini & non à vino , monemini & non ab ebrietate . And according to this are the Greeke and Hebrew texts also . So as what should mooue T. M. to set downe so corruptly the very sentence of his booke , and cite the chapter and verse wherein his fraud may be discried , I know not , except he obserued not the last clause of the Prophets precept , Mouemini & non ab ebrietate . And so much for this .

14 Which is much more than any man of a temperate sense would haue obiected : for let any man reade the English translation , and he shall finde the same words expresly set downe . Seeing therefore that P. R. doth intimate to his Reader , That I haue forged a new Text , and that the words are by me falsly alleged , can there be a more false , yea and ( if wilfull rashnesse doe not take the vpper hand of impudent boldnesse ) a more shamelesse cauill than this ?

15 Thus much of the words , Ye are blinde , &c. His next quarrell is against the sense , he repeating the Latine , yet but manglingly , and doth not English it , lest ( I thinke ) his common Reader might apprehend the sense : or els he left it for me to translate . Thus then : * * Isa. 29. Be ye astonished & wonder , wauer ye and reele , ye are drunke , but not with wine , ye are moued , but not with drunkennesse : because the Lord hath mingled for you the spirit of slumber , he will shut your eyes , he will couer your Prophets and chiefe ones , which see visions , &c. The sense of all is deliuered by S. Hierome Hierom. Com. in Isa. 29. in his Comment vpon the same place : Scitote ergo , &c. Know therefore ye Scribes and Pharisees , who are the chiefe among the Iewes , for you hearing the Lord ▪ and Sauiour would not vnderstand , and haue shut your eyes , that you should not see : Therefore will God shut your eyes ( who are the Prophets ) by whom you receiued the knowledge of God . A little after : P. R. his arrogancie in vrging the Greeke and Hebrew text . Or according to the Septuagints , he will shut the eyes of them , who boasted they saw secrets , &c. In all these we heare of the spirit of slumber , of couering and shutting of eyes , of not seeing : and can these signifie any thing but a spirituall blindnesse ? Againe , Pagninus translateth the text according to our English : Pagninus . Excaecati &c. They are blinde , and make you blinde . And not this only , Pintus . but their owne late authorized Doct. Pintus , in his Comment vpon the same place , sayth : In Hebraeo est in hunc modum , &c. Thus it is in the Hebrew text ( sayth he ) Your Priests shall be blinde , and make others blinde .

16 Let vs conferre circumstances together . First , I am noted by P. R. to haue forged a text , but am acquitted by the English Translation , They are blinde , &c. This then is his first falshood . And next , for his sense he obiecteth the Latine and Greeke , but by the exposition of S. Hierome both the Greeke Septuagints and Latine vulgar haue the same sense , to wit , Shutting vp of eyes , which is to be blinde : which may argue his second falshood . In the last place he opposeth the Hebrew text , as different from the English , which by the iudgement of Pagninus , and Pintus , is almost the same both in words & sense , wherein is discouered his third falshood . So as I can not ghesse what mooued P. R. to deale so slanderously with me , in noting me of fraud and corruption , except it be that he meant we should recken himselfe in the number of these Priests thus mentioned in the Text , You are blinde , and make men blinde : or in the words following , You are drunke but not with wine : With what then ? I pray God I may not say with malice . In this , both P. R. and I may learne a caution , to take heed wee doe not peremptorily meddle with Hebrew texts : for if they say true who know him , as I can say of my selfe , we are but Alephbetharians in this language .

An Argument of P. R. his kinde of Charitie , attended with a triumphant falshood .

§ 6.

17. I Doe not meane to bring in , as tokens heereof , his disgracefull and reuiling termes , calling mee Asse , Silly grashopper , Lewd lad : which kinde of Rhetorike the learned call Caninam eloquentiam , that is , Doggish eloquence , wherein this fellow hath ( I must confesse ) a singular gift , which I shall rather pitie than enuie , till I see it better imployed . In the interim it can not offend mee to be called Asse in that cause , wherein I carrie my Sauiour in his Hozanna ; nor to be termed Grashopper in that cause , wherein I may be a plague vnto Aegypt , I pray God rather for conuersion than destruction : nor to be named Lad , whilest I carrie a stone in a sling , In nomine Domini , wherewith a noble and gracious Lad did hit an enemie of the true worship of God , a vaunting Goliah , in the forehead . But I haue a better argument of his charitable deuotion towards me than this . For thus P. R. o o Treatis . of Mitigat . cha. 6. num. 60. pag. 234. I let passe as trifles in this very place ( but yet such as shew a guilty minde and meaning ) that he citing the booke of Alexander Carerius , a Doctor of the Canon law in Padua , which he wrote of late De potestate Romani Pontificis , putteth in of his owne , contra huius temporis haereticos , against the heretikes of this time , which are not in the title of that booke . And then whereas the sayd Author , naming or citing many other Writers to be of his opinion , doth say , Nuperrime verò Celsus Mancinus in tract . de Iurib. Princip. &c. and last of all Celsus Mancinus doth holde the same in a certaine Treatise of the rights and principalities : this man to frame vnto himselfe some matter of insultation , turneth verò into verè , and then playeth ridiculously vpon his owne fiction in these words : Carerius citeth another called Celsus , by interpretation high or lofty , and therefore instiles him with Verè Celsus , as truly so named , and so truly he may be , if we iudge him by the loftinesse of his stile and Conclusion . So he . And doe you see this follie ? Or will you thinke it rather follie than falshood , that could not discerne betweene verò and verè ? Or not be able to iudge by the contexture of Carerius his speech it selfe , that it could not be apt construction be verè if he had lighted vpon a corrupt copie , as he could not ; for that there is but one , and that hath very plainly verò , and consequently all this Commentarie of Tho. Morton is out of his owne inuention . And where now is the assurance of his vpright conscience protested to his Maiestie in his Epistle Dedicatorie ? Where is his simplicitie in Christ Iesus ? Where is his naked innocencie ? Can this be ignorance ? Can this be done but of purpose , and consequently by a guiltie conscience ? What may the Hearer beleeue of all he sayth , when euery where he is found intangled with such foolish treachery ? But let vs proceed . Thus farre P. R. 18. It is but a point of Oratory in this man to say he letteth passe , which notwithstanding he insisteth and dwelleth vpon as violently and virulently as vpon any one taxation in the whole booke , and yet the matter , we see , is but only about trifles , as himselfe sayth , and therefore such , as not only Christian equitie , but euen common humanitie might haue either spared : or if I deserued correction , yet with moderate Schoolmasters to know when to vse a ferula , and when a rod . The fault obiected is a wrong intituling of a booke , which notwithstanding the title which P. R. allegeth ( being De Pontifice Romano ) might haue born out , because it is the very scope of that booke : so that my errour therein could haue beene no more than if in signes which hang in the street , I had taken an Iuie bush for an Hollie , both which doe equally betoken a Tauerne . The next excuse might haue beene from a possible weaknesse of sight in taking verè for verò . A forced and strained calumniation . But this mans charitie is so hote , that whatsoeuer slip his Aduersarie maketh , it must rather be falshood than follie . Must it be euen so then P. R ? And shall the Minister finde no more fauourable construction at the hands of a Priest , than to be pronounced guiltie of forgerie for such an easie escape , not of a sentence , or word , or syllable , but for this little element ò ? ôthen giue me leaue to plead for my selfe , and know P. R. that the Booke it selfe will witnesse against you , which many haue seene in my hands , and any may see that will . Carerius , then in the Boke aboue mentioned , printed at Colen , Anno Domini 1601. in 8ᵒ. ( and ioyned with another booke of Zecchius De Indulgentijs & Iubilaeo , which hath the first place in the volume ) hath in the front and beginning of the whole Booke this title followieg : viz.

De potestate Romani Pontificis , aduersus impios Politicos , & nostri temporis haereticos , Authore Alexandro Carerio Patauino . That is :

A Treatise concerning the authoritie of the Pope of Rome , against the wicked Politicians and Heretikes of our times , by Alexander Carerius , &c. Which title is againe repeated alone in the beginning of Carerius his Tract , after F. 4. De potestate Romani Pontificis aduersus Politicos & huius temporis haereticos , &c. A Treatise concerning the authoritie of the Pope against the politicians and heretikes of these times . I haue therefore committed no fraud in the title .

19 The second is of the particle Verè , which is also as plaine in the place by me alleged out of Carerius lib. 2. cap. 9. pag. 133. about the middest of the page , before the end of that Chapter , Nuperrimè verè Celsus Mancinus in Tractat. de iuribus principatuum , &c. Of late truly Celsus Mancinus , &c. Which the contexture may seeme also to import , because after that he had recounted sixteene Authours for maintenance of his Conclusion , A peremptorie falshood of P. R. and comming last vnto Celsus Mancinus , may well be thought by that particle verè , to haue honoured Celsus with the note of Truly loftie , that by the excellencie of the Authour he might haue gained grace and dignitie to his cause . Where then is the sinceritie of this mans conscience ? Shall excuse him by diuersitie of Editions ? Hee will not be thus excused : For ( sayth he ) there is but one Edition . What Menippus ( whom the Poets fain to be the man in the moon , beholding all the infinite corners of the world ) could haue made so peremptorie a negatiue as this ? There is but one , that is , there is no other Edition in the world ? seeing that it is free for all Vniuersities in France , Spaine , Germanie , Italie to print and reprint all such priuileged books , and yet P. R. dare auouch that there is but one . Take heed P. R. nay it is past take heed , for you are alreadie fallen into a whirlpoole : because if there be but one , then hath P. R. wickedly falsified the Author , by turning verè into verò ( which all men may finde in the Colen Edition , anno 1601. where it is verè ) if there may be another , then hath he wilfully bolted out this exception , saying , that there is but one Edition . The guilt of the first must bee needs malice ; of the other , madnesse : wherby ( I hope ) my Reader may iudge , that the sinceritie of my conscience heerein hath beene where it ought , euen in the heart of a Minister of Truth : and that it is no maruell , if the conscience of my Aduersarie hath beene ( according to his profession ) in the heart of an Aequiuocator , who sayth furthermore , I let that passe , which notwithstanding euen vpon a wrong sense he prosecuteth in titles and triflels so curiously , or rather ( if desert may speake ) so currishly , and with such spightfull insultations , viz. Where is his naked innocencie ? Where is his vpright conscience ? Where is his simplicitie in Christ Iesus ? And is not this a passing treacherie , trow wee ? Yet this also is excusable in respect of many others , whereof ( so much as the nature of a preamble may require ) I shall giue my Reader that taste , which may prepare him for a sufficient presumption of the rest . But some will say , in so manifestly impudence how can any argument of modestie appeare ? Beholde

An Argument of P. R. his kinde of modestie , accompanied with a presumptuous falshood .

§ 3.

TO this my Obiection , p p See Full Satisfact . part. 1. cha. 13. pag. 39. All Popish Priests 〈…〉 abolish the title of succession in all Protestant Princes , by a pretended prerogatiue either of Pope or people : producing for proofe of this Popish doctrine the testimonies of their owne Doctours , to wit , Reinolds , Stapleton , Symancha . Heereunto . P. R. taketh two exceptions . The first thus : q q Treatise of Mitigat . cap. 2. pag. 71. num. 71. But let vs see and consider how falsly and calumniously this Makebate doth heerupon argue in his third Reason , inferring for his Assumption or Minor Proposition thus : But all Popish Priests vpon this pretended supremacie and prerogatiue of Pope and people doe vtterly abolish the title of succession in all Protestant Princes . Ergo. Wherein to shew him a notable liar , it shall be sufficient to name all the Protestant Princes that haue had title of succession in our Country ( for thereof he speaketh principally ) since the name of Protestant hath beene heard of in the world , being three in number , to wit , King Edward the sixt , Queene Elizabeth , and King Iames that now reigneth , all which were admitted peaceably to their Crownes aswell by Priests as Catholike people , who notwithstanding in some of their admissions wanted not meanes to haue wrought disturbances , as the world knoweth : so as if one instance only doth truly ouerthrow any generall proposition , how much more doth this triple instance , not able to be denied , ouerthrow and cast to ground this vniuersall false assertion of T. M. which auerreth , That all Popish Priests doe vtterly abolish the succession of all Protestant Princes ? Will he not be ashamed to see himselfe conuinced of so great and shamelesse ouerlashing ?

21 What haue I sayd , which I haue not prooued ? From the Priest Reinolds r r Full satisfact . part. 1. chap. 13. pag. 39. I reported this testimony , The right of Kings Christian must depend rather vpon their religion than order of succession , and therefore all Christians must cut off all hope , lest any such ( speaking of Protestants ) may aspire vnto the throne . Secondly , from M. Stapleton , this : If they doe not withstand such a succession ( speaking of Protestant Kings ) what doe the people els but euen preferre man before God ? Thirdly , from Symancha , this : That if the heire apparent ( speaking of Protestants ) be hereticall , then the Catholike Common-wealth may chuse another , and if the Common-wealth be hereticall ( noting Protestants ) then the choice belongeth to the Pope , and so the kingdome ( which was to make way for the Spanish Inuasion against England , in 88. ) may be taken by Catholikes . From which three testimonies ( besides that of Dolman , which followeth ) I made bolde to conclude a generall , That all Romish Priests are of the same opinion : and am therefore censured for a notable liar : his reason , Because three Protestant Princes haue beene peaceably admitted vnto the Crowne , when yet there wanted no meanes of disturbance . It can not be but that this P. R. when he calleth any man liar , doth presently licke his owne lips , as we may perceiue by his strong breath : for first , I reported not mine owne coniectures , but the expresse positions of their owne principall Doctors , A calumnious falshood . finding no one of that side , writing of our English cause , to holde the contrary .

22 Which is heerein more apparently the generall doctrine of all their Priests , in as much as this Priest P. R. euen now , when the case challenged him to answer concerning that doctrine , yet neither could oppose , of the infinite number of all his crew , any one Priest who euer set pen to paper to confute that doctrine , neither durst he in this answer condemne it himselfe . And therefore where my question is Deiure , that is , of the doctrine , Whether their Priests thinke it lawfull for subiects to admit a Protestant Prince , and heire apparent , to succession , he answereth De facto , that is , of the euents of things that happened , to wit , That three Protestant Princes haue been quietly permitted to succeed , giuing his Reader an almes of a piece of chalke for a morsell of cheese . As for example : It is a law amongst theeues ( no one of them holding the contrary ) not alwayes to robbe , when they may make disturbance , but then only , when they are in most probable hope to enioy their prey : so that it falleth out many times , that when they meet with passengers , they entertaine kinde and courteous talke with them , and yet dogge them on their way , with purpose to rob them in some presumed place of aduantage : but then by the sight of more company of true men they , being frustrate of their hope , let them passe without any maner of disturbance . P. R. his calumniation manifested by a Simile . If , notwithstanding such escape , any shall affirme , that all theeues professe robbery and spoile , whensoeuer their opportunitie may serue : shall he therefore be termed a slanderer of theeues , and a notable liar ? I know P. R. is wittie , and can applie this similitude vnto himselfe , whom it most concerneth : for he who in this place bringeth in a triple instance of Protestant Princes , who were admitted peaceably to their Crownes , insinuating that therefore they were willingly admitted on the Romish part , may be easily confuted by another triple instance taken from himselfe . 1. Of the now K. of France , s s See heereafter §. 12. num. 38. and §. 13. num. 39. who being K. of Nauarre , was resisted , that he should not succeed in the kingdome of France , lest being in that disposition ( meaning a Protestant ) he might haue altred religion in France . 2. of Q. Elizabeth he hath also sayd , that she was excommunicate by the Pope , A falshood full of dangerous delusion . ( by whose Bull she was also pronounced to be no Queene ) because she had changed religion . Will they not for the same reason hinder succession , for the which they haue endeuoured to disturbe a possession ▪ 3. The third instance is in our dread Souereigne K. Iames , P. R. in his Dolman hath held against his succession to the Crowne foure arguments of exclusion . Obserue now three singular notes of this mans modestie : 1. He accuseth me to be a slanderer for auouching a report , prooued true by incontroleable consequence , and whereunto no instance of any Priest was or could be obiected . 2. He offereth to satisfie a question of Right and iustice with an instance of fact and euent , as if he would teach vs to reason thus : Romish Priests do not say Masse publikely in England : Ergo they think it vtterly vnlawful that Masse should be sayd publikly in England . 3. He hath so assoiled the question by a triple instance , that by another triple instance of his own he is more strictly and dangerously intangled . Let me mention , for further discouerie of this his delusion , the Breue of Pope Clemens the 8. commanding that at the death of Q. Elizabeth none should be suffered to succeed , who was not a professed Romish Catholike . This M. Garnet confessed at the Barre , which his confession remaineth in publike Record . If any shall require a reason why they resisted not his Maiesties entrance , they can not possibly yeeld any , but only want of meanes of disturbance . So that I might confesse my selfe very shamelesse indeed , if I should not blush and sorrow in his behalfe , to see any man by so presumptuous falshoods to murder his owne soule .

23 Which is yet more visible by the second part of this accusation which P. R. inferreth thus : t t Treatis . of Mitigat . chap. 2. num. 35. pag. 72. The obiected falshood out of the testimonie of Doleman answered and confuted . What or how far this fellow may be trusted in these his assertions may be gathered by the last sentence of all his discourse in this matter , where he hath these words : [ F. Parsons ( in his Dolman ) doth pronounce sentence , that whosoeuer shall consent to the succession of a Protestant prince , is a most grieuous and damnable sinner . ] And is it so Sir Thomas ? And will you stand to it & lose your credit , if this be falsly and calumniously alleged ? then if you please , let vs heare the Authors owne words , viz. And now ( saith Doleman part. 1. pag. 216. ) to apply all this to our purpose for England , and for the matter wee haue in hand , I affirme and hold that for any man to giue his helpe , consent or assistance towards the making of a King , whom he iudgeth or beleeueth to be faulty in religion , and consequently would aduance either no religion , or the wrong , if he were in authority , is a most grieuous and damnable sinne to him that doth it , of what side soeuer the truth be , that is preferred . So he . And his reason is , for that he should sin against his own conscience in furthering such a King . And is there heere any word peculiar of a Protestant Prince , or of his successour ? nay doth not the Text speake plainely of making a King , where none is ? doth it not speake also indifferently of all sorts of religion , of what side soeuer the truth be ? How then can this malitious cauilling Minister expect to bee trusted heereafter , or how may any man thinke that hee speaketh or writeth out of his conscience , seing him to vse such grosse shifts and falshoods in so manifest and important a matter ? It is no maruell if he set not his name at large to his booke , as not desirous to haue the due praise of such desert .

24 Venture my credit , Sir ? yes that I will , though I value nothing to be more pretious among men , and therefore willingly put it into this affirmatiue ballance concerning the sentence of Doleman , proouing it true in that sense it hath beene alleged , if you will put yours in the other , which is the negatiue , our Reader shall hold the scales , and the euidence of Dolemans booke shall cast it .

The subiect of our question is , whether Doleman , one of the three Romish Priests , doth account it a damnable sinne in his Catholikes to suffer a Protestant Prince to succeed in the Crown : after I had proued this to be the Romish doctrine by the testimony of three Priests , I added this fourth , which was Doleman . Wherefore wee must examine whether this bee the iudgement of Doleman or no. It belongeth to mee to prooue the affirmatiue , to wit , that this was the iudgement of Doleman .

25 The title of that booke is , A conference about the next succession to the Crowne of England ( namely , next after the death of Q. Elizabeth ) and about all such as may pretend a right , whether within England or without . One of the contents of the first Chapter is , that Neerenesse of blood may upon iust causes be altered . And of the sixt Chapter : that , An heire apparent to the crowne before he be crowned may be iustly put backe . After this he proceedeth to expresse his iust causes , the principall hee deliuereth in the ninth chapter , the very place now alleged : The Contentis this , That one principall cause of excluding any Prince is diuersitie of Religion . Whereof he resolueth thus : u u Doleman . part 1. cap. 9. pag. 212. Nothing can more iustly exclude an heire apparent from his succession , as want of Religion , nor any cause whatsoeuer iustifie the Common-wealth , or conscience of particular men , that in this cause should resist his entrance , than if he find him faulty in this point , which is the head of all the rest . Where we see , that the person spoken of is an heire apparent . By which word cannot be meant a successor by Election , but a successour by naturall descent and right of inheritance . Of this heire apparent he x x Doleman pag. 213. saith further ; that as when a woman is espoused vnto an husband which is an Infidel , this contract ( by the doctrine of the Apostle ) may be dissolued : so is the case of an Infidel pretender vnto the Crowne . And lest any may doubt who in this case may be held an Infidel , he addeth that y y Ib. pag. 214. Seeing there can bee but onely one faith auaileable vnto saluation , certaine it is that vnto my conscience whosoeuer beleeueth otherwise than I doe , and standeth wilfully in the same , is an Infidel , for that he beleeueth not that which in my faith and conscience is the sole sauing faith . This ground thus laid , he commeth at last vnto the application before specified , saying : And now to apply , &c. affirming that , Whosoeuer giueth any helpe to the making a King , whom he iudgeth to be faulty in Religion , is a most greeuous and damnable sinner .

26 One Syllogisme will assoile the whole doubt .

Euery man is a damnable sinner , who admitteth any Prince to succeed in the Crowne , Maior . whom hee thinketh faultie in Religion .

But euery Romish Catholike thinketh all Protestant Princes faulty in Religion . Minor .

Ergo , euery Romish Catholike , who admitteth of a Protestant Prince to succeed in the Crowne , is a damnable sinner .

What is there in all this Syllogisme which Doleman alias Parsons , can denie to be his Assertion ? The Maior hee hath said , He that admitteth of any to the Crowne , whom he thinketh to be of faulty religion , is a damnable sinner . Is it the Minor ? why , he hath said that , There is but one true Religion . And Parsons being a Romish Priest must intend that all Protestants in the iudgement of all Catholikes are of a faulty Religion . Will hee then denie the Ergo or Conclusion ? this were against the Law of Logicke , and then his Sophisters would deride him . How then can my assertion be thought slanderous , which necessary consequence of reason prooueth to bee too true ? The idle and ridiculous calumniation of P. R discouered by two Similies . As for example , Suppose that this P. R. hath promised his Creditour to pay him foure Nobles , at a certaine time appointed , at what time his Creditour challengeth him saying , Sir you are to pay mee twenty six shillings eight pence , according to the words of your owne promise ; by and by P. R. ( purging his choler ) answereth , This is falsly and calumniously vrged , was there any such word of twenty six shillings eight pence in all my promise ? Nay did I not expresly say , that I would pay thee foure Nobles ? What a malitious cauilling Creditor art thou , or how shall any thinke thou seekest thy debts with good conscience , seeing thou vsest these shifts and falshoods in a summe of this importance ? Would not by-standers either laugh at him , as at a lunatike , or else suspect him for a cosening cheater ? because he that promiseth foure Nobles , promiseth twenty six shillings eight pence , though not in the same literall words , yet in the reall sense . Or else more pertinently thus : Let vs suppose this to be a generall doctrine amongst his Catholikes , that no person borne without England can be accounted lawfull heire to that kingdome : which y y Doleman part. 2. cap. 5. pag. 116. Doleman insinuateth by his particular obseruation of the same Maxime against the succession of our dread soueraigne , then the only king of Scotland , and that some thus libelling were taken , and by some Protestant accused of treason , for affirming that K. Iames had no right to the Crown of England : the libeller should answer saying : This accusation is false and slanderous , I named not K. Iames , but only said in generall ( though particularly I intended K. Iames ) that none borne without England was a iust successor to the crown : See a further answer hereafter in this Preamble . the Iudge should say , well then thine owne mouth hath condemned thee , inasmuch as if thou shouldest now say that there is no king in England , ( although none be named ) because the right one , who is K. Iames , is disabled , when euery one is excluded . It is true , ( saith the libeller ) by iust consequence , but yet I named none . Would P. R. if he heard this , pronounce this fellow vnguiltie ? then is he no Mitigator : would he iustifie his accuser ? then am I no liar . For the case is alike , especially knowing that the scope of that whole booke , called Doleman , and penned by Parsons a Priest , is only this , to disable the titles of all Protestants ( yea euen K. Iames by name ) and to debarre them all hope of succession in Great Britaine : and to preferre the Infanta of Spaine before all other pretenders . This then hath beene but his cauilling malice thus iniuriously to accuse me of malitious cauilling . There remaineth only

An Argument of P. R. his kind of truth , full of triumphant treachery .

§ 8.

27 THough all the former Arguments of P. R. his wit , memory , learning , and modesty containe in them the liuely characters and demonstrations of a liar , yet haue I reserued to this last place of truth , such an accusation , from whence one would thinke he had gained a triumph saying : z z Treatise of Mitigat . cap. 6. num. 36. pag. 215. In the very next page ( saith P. R. ) after , he talking of the great and famous contention that passed betweene Pope Gregory the seuenth , called Hildebrand , and Henry the fourth Emperor of that name , about the yeere 1070. he citeth the Historiographer Otto Frisingensis , with this ordinary title of Our Otto , for that hee writeth that hee found not any Emperour actually excommunicated or depriued of his kingdome by any Pope before that time , except ( saith he ) that may be esteemed for an Excommunication which was done to Philip the Emperour by the Bishop of Rome , almost 1400. yeeres agone , when for a short time hee was inter poenitentes collocatus , placed by the said Pope amongst those that did penance ; as that also of the Emperour Theodosius , who was sequestred from entring into the Church by S. Ambrose , for that hee had commanded a certaine cruell slaughter to be committed in the city of Thessalonica : both which exceptions this Minister of simple truth leaueth out of purpose , which is no simplicity , as you see , but yet no great matter with him , in respect of the other that ensueth , which is , that he allegeth this * * Frisin . l. 6. hist. c. 32. Frisingensis quite contrary to his own meaning , as though hee had condemned Pope Gregory the seuenth for it , whereas he condemneth that cause of the Emperour , and commendeth highly the Pope for his constancy in punishing the notorious faults of the said Henry . Hildebrandus ( saith he ) semper in Ecclesiastico rigore constantissimus fuit : Hildebrand was euer the most constant in defending the rigour of Ecclesiasticall Discipline . And againe in this very Chapter alleged by T. M. Inter omnes Sacerdotes & Romanos Pontifices praecipui zeli & authoritatis fuit : Hee was among all the Priests and Popes that had beene of the Roman Sea of most principall zeale and authority . How different is this iudgement of Frisingensis from the censure of T. M. who now after 500. yeeres past compareth the cause of Pope Gregory to that of pyrates , theeues and murtherers , and so citeth our Otto Frisingensis , as though hee had fauoured him in this impious assertion ? Can any thing bee more fraudulently alleged ? is this the assurance of his vpright conscience whereof hee braggeth to his Maiesty ?

28 In the Full Satisfaction Part. 3. Cha. 11. Pa. 28. that which was intended to be proued was this : That not till a thousand yeeres after Christ did euer any Prelate or Pope attempt the deposing of Emperors and depriuing them of their Crownes . For proofe heereof I brought in the testimony of Otto Frisingensis from the witnesse of Tolossanus lib. 26. De Repub. cap. 5. in these words , I reade and reade againe , and finde , That Pope Hildebrand , in the yeere 1060. was the first Pope , who euer depriued an Emperor of his regiment . Wherein now haue I wronged my conscience ? Is it because Otto Frisingensis is cited contrarie to his meaning ? If this should be supposed to be true , yet could it not preiudice my conscience , because I cited not the Author himselfe , A trecherous falshood . but only Tolossanus a Romish Doctor , who reported that sentence of Frisingensis . And is not this a fine treacherie of my Accuser to conceale the Authour , and so eagerly and bitterly to inueigh against me , who am only the Relater , and might answer him , That if I be deceiued your owne Doctor hath deceiued me ? This answer I vse heere to demonstrate the malice of my Accuser , and not ( although it might suffice ) to satisfie the point in question , in behalfe whereof I auouch my Allegation to be true . And why not ? Otto Frisingensis ( sayth P. R. ) mentioneth ancient examples of two Emperors , who were excommunicate , both which the Minister of simple truth leaueth out of purpose . I left them out of purpose ( I confesse ) otherwise I should haue beene like to your selfe in this and other such cauilles , who desire to say much , though nothing to the purpose . For to what purpose , I pray you , had this beene , seeing our question was not to shew what Emperors had beene excommunicated , but who , being excommunicate , had been deposed from their Royalties ? Then my case is no otherwise , than supposing that P. R. or any other had beene degraded in any Vniuersitie , and demand being made concerning the time , when this was done : I should answer ( and that truly ) that it was in the dayes of Elizabeth Queene of England : A dull taxation , as the simile sheweth . presently P. R. after his ordinary maner of saluation should call me Liar , because I ought to haue told that he was admonished and excommuned before he was degraded . So dull and friuolous is his present taxation in a question of Antiquity , concerning the time when first any Pope did take vpon him to depose Emperours . Frisingensis sayth plainly , that Hildebrand was the first : he saith moreouer ( commending him ) that Hildebrand was constant in punishing faults . Say then ( good P. R. ) seeing both these two are true , can one of them be a lie ? As if when two noble men H. and B. contend whether of them are of more ancient descent , I should heare F. an Herald say , that the house of B. is not so ancient by much : yet is B. ( saith the Herald ) in his owne person both in regard of valure and bountie farre more honorable than H. Then I , purposing to answer to the question , report the Heralds speech : A Simile . to wit : The house of B. is not , by much , so ancient as is the house of H. Would P. R. hearing this , presently crie out , ô notorious and intolerable liar ! sayd the Herald so ? did he not commend B. for valour and bountie ? Could any by-stander containe laughter , to heare such a senslesse exception as this ? because that although I omitted the commendation of bountie , yet did I truly relate the obseruation of Ancientrie , which was the principall matter in question . I leaue the application vnto P. R. let H. be Henrie the Emperor , B. the Bishop of Rome , F , the Herald , Frisingensis , &c. But P. R. is iealous of his Fathers honor , and therfore will haue it knowen that he is commended by Frisingensis , and yet could not be ignorant , that the next witnesse , whom I a a Full Satisf . part. 3. chap. 11. pag. 28. produced , Claudius Espencaeus , their owne Romish Bishop , doth plainly auerre , that Hildebrand was the first Pope , who without any example of antiquitie made a schisme betweene Emperours and Popes , and by his example prouoked the Popes following him , to take armes against Kings excommunicate . A falshood in concealment . This Authour disabling not only the antiquitie of that rebellious practise of the Pope , but also condemning the fact it selfe . Therefore hath P. R. by wily silence made as it were a pocketting of this Author , as of a medlar . And was not this a piece of fine fraud ?

29 But P. R. is not contented to haue noted me in the former ( as he calleth it ) notorious fault , but repeateth it againe , making himselfe therein in a maner triumphant , saying , that b b Treatise of Mitigat . chap 6. num. 39. pa. 217. Otto Frisingensis commendeth Hildebrand , and yet is brought in to condemne him . After this againe he insulteth vpon it in this sort : Truly , if any man can shew me out of all the Catholike writers that be extant , English or other , that euer any one of them vsed this shamefull fraud in writing , where no excuse can free them from malicious and witting falshood , then will I grant that this is not proper to the Protestant spirit alone . Mark how hainous he maketh his accusation . Hitherto , I must confesse , that I neuer found it in any , and if I should , though it were but once , I should holde it for a sufficient argument not to beleeue him euer after . And this shall suffice for a taste only of M. Mortons maner of proceeding . For that to prosecute all particulars would require a whole volume , and by these few you may ghesse at the mans veine and spirit in writing . So P. R.

30 Aristotle telleth vs of one Antiphon , who was of that weake sight , that whensoeuer he walked he saw his owne image reflecting vpon him in the aire . What shall we imagine of this exclamation against shamefull and malicious fraud in writing , except it had beene spoken in respect of the reflection of his owne image , Foure excellent tricks of falshood in one . who hath playd me foure malicious tricks in one page ? One is , To lay an imputation of falshood vpon me , as though I had cunningly pretermitted the examples of Emperors excommunicate , whereas the question was only concerning Emperors depriued of their state and dignities . The second cauill is , Not acknowledging the commendation of Hildebrand in Otto Frisingensis , when as I intended not to proue out of this Author the equitie , but only the antiquitie of that practise . Thirdly , In making me so perniciously enuious , as to condemne Hildebrand without a witnesse , when as I produced their owne Bishop Espencaeus to condemne him . Lastly , In charging me with a wilfull peruerting of the meaning of the Authour Otto Frisingensis , when as ( if it had been so abused ) yet not I but their owne Doctor Tolossanus was the Author of that report .

31 The view of all these and other formerly mentioned wilfull and transparent falsities of P. R. together with some other the like desperate calumniations to be pointed at in this Preamble , causeth me iustly to present him with his owne image , professing vnfainedly , that I neuer found any Writer of any profession whatsoeuer , who hath vsed such shamefull fraud in answering . And this , I doubt not , but the Christian Reader will confesse , when he shall see this transfigured Parson appeare in his owne likenesse .

THE THIRD INQVIRIE :

To examine how sufficiently P. R. hath performed his challenge as well for the equitie of his cause , as for the integritie of his conscience : His cause , both as it is premised in the title of his booke , and as it is discussed in the Treatise .

Of these summarily and in order . FIRST : That the title of the Booke of P. R. called A Mitigation , is very ominous and vnluckie to them , whom especially he laboureth to defend .

§ 10.

35 THe subiect of his whole Mitigation is by P. R. thus propounded in the Title of his booke , viz. That it is not impossible for Subiects of different Religion ( especially Catholikes and Protestants ) to liue together in dutifull obedience and subiection vnder the gouernment of his Maiestie of Great Britaine .

It is not impossible , good : For why ? It is not impossible for k k 2. Reg. 1. 10 fire to descend from heauen , and the l l Exod. 14. 22. people of God to passe safely thorow the Red sea : It is not impossible for 〈◊〉 m m Num. 22. ver. 28. 29. 30. Asse to speake reason , and the n n Matth. 8 29. & alibi . Diuell to tell truth : It is not impossible for the o o Ioh. 11. Matt. 9. &c. dead to be raised to life , and for the Disciples of our Sauiour by p p Matt. 21. 21. Marc. 11. 23. &c. faith to remoue mountaines . Nothing is impossible with God : who as hee prescribeth the raging Sea his bounds , which it can not passe , though naturally it affect an ouerflow and deluge of the whole world ; so doth hee by his gracious prouidence often represse the furie of rebellious spirits in what profession soeuer ; and , notwithstanding they trauell with mischiefe , yet he keepeth them in an awfull subiection . And shall now this Mitigation of feares , conceiued by Protestants against the bloody designments of their Romish Aduersaries , consist of no better termes then the possibilitie of things , which are in the ordinarie course of nature impossible ? Though a man taken vpon suspicion of felonie be charged by his accuser to be most certainly the man , who assaulted him by the way , might not be thought to satisfie the Iustice , saying , Sir hee chargeth mee that it was impossible but that I must haue done this mischiefe ; Neuerthelesse I shall prooue the contrarie , to wit , that it was not impossible , but an other might haue done it , and not I. Although this Answer might confute his accuser , who said , It is impossible but that it was you : yet could it not satisfie the Iustice , because still the answer implieth as well a possibilitie that he did it , as an impossibilitie that he did it not . Hath not therefore P. R. their learned Aduocate merited of his Clients , P. R. a miserable Aduocate for his Catholikes . a Catholike , that is , an vniuersall fee , who now intending a Mitigation of their punishment , hath giuen the State so great cause of suspecting their disloyaltie , as that he dare promise no better assurance in their behalfe , then only , It is not impossible for them to liue in obedience ? S. Pauls charge concerning temporall obedience is , q q Rom. 13. 1. Let euery soule be subiect to the higher powers ; And againe , r r vers. 5. We must be subiect not because of wrath onely , but also for conscience sake . Wherein he hath prescribed vs not a may but a must ; and thereby inioyned not a possibilitie , but a necessitie of loyall subiection . But this [ It is not impossible to liue in obedience ] is no more by Logicall conuersion then this ; It is possible to liue in obedience . Which so suspicious and imposturous a Title of his whole booke can minister no more hope to Protestants of his pretended Mitigation and composition , then an adulterous woman can satisfie her husband , and mitigate his iealousie by this maner of submission : Simile . Be contented , good husband , though I haue committed folly as often as I had presumption of secrecie and opportunitie to satisfie my lust ; yet now may you bee better perswaded of me , for I protest vnto you , it is not impossible that I shal liue honestly heerafter . This case is nothing different from the former . What shall we then thinke of P. R. but as of the man , who had purposed with himselfe either to scorne Protestants , or else to betray his Catholikes ? Neuerthelesse as worldly feasters vsually offer their guests s s Ioh. 2. 10. The best wine first , and then that which is worse : So he hath prefixed in the forehead of his booke this Title of Mitigation , although prodigious and intolerable ( as we haue heard ) yet more plausible than the whole Tract of the booke it selfe , which teacheth indeed an impossibilitie of all voluntarie subiection vnto Protestant Princes ; insomuch that after but a summarie view hereof , it will appeare that the title of his booke and his Treatise are no more proportionable and agreeable , than the head of an Ape ioyned with the bodie of a Beare . From the Title we proceed vnto the Treatise , and manifest

That the Mitigator in his Treatise hath betrayed his whole cause both in the question of Rebellion , and Aequiuocation .

§ 11.

36 WHen the Apostle S. Iude in his Catholike Epistle , speaking of men opposite vnto the soundnesse of faith , exhorteth Christians to t t Vers. 22. Haue a compassion on some in putting a difference , And others to saue with feare , pulling them out of the fire : he teacheth vs likewise a lesson of great discretion , which is , to distinguish betweene men who are aduerse vnto vs in Religion . A difference of Romish professours concerning the case of rebellion . So now I write against our Aduersaries , but not without note of difference and distinction , being verily perswaded that diuers euen of the zealous amongst them , partly by the power of the ingraffed law of reason , partly from a glimpse of the truth of the Gospel , do abhor such doctrines and practises , as haue beene discouered in the cases of Rebellion & Aequiuocation . So that my only aime hath alwayes been at those , who are so inspired with the perswasion of their Priests , as to beleeue their doctrine in both these specified Articles . Concerning whose pretended voluntarie obedience , I shall proue to bee in a maner , a confessed impossibility of dutifull subiection vnto Protestant Princes ; and consequently as sensible an opposition as was betweene Iewes and Iebusites in one kingdome , Isaac and Ismael in one house , Iacob and Esau in one wombe : as by this Treatise of P. R. will directly appeare .

The First confessed Impossibility .

37 We first demand what Soueraigntie our Mitigator will allow his Maiesty of Great Britaine : and whether there may be any forren Potentate , whom he would aduance aboue him in respect of his temporall charge ? P. R. resolueth thus : u u P. R. Treatis ▪ in the Preface pag. 24. num. 22. which he applieth to the Pope , pag. 70. Whether with this Commission in spirituall affaires our Sauior gaue also immediately and directly , the charge and ouersight of temporalities in like manner , or rather indirectly and by a certaine consequence , that is to say , that when the gouernment of spirituall affaires , to wit , of soules to their eternall blisse and saluation is so letted and impugned by any temporall gouernours , as the said spirituall Commission cannot be executed without redresse or remedy , in such cases , and not otherwise , the said supreame Pastor to haue authority to proceed also against the said temporall gouernors , for defence and preseruation of his spirituall charge . Of which question the Canonists do commonly defend the first part , but Catholike Diuines for the most part the second : but both parts full agree , that there is such an authority left by Christ in his Church , for remedy of vrgent cases . Romish doctrine against the oath of due allegeance vnto Protestant Princes . Thus farre P. R. See then that by this arguing hee seeketh to establish a Papall power and ouer-sight euen in Temporall affaires , whether directly or indirectly it skilleth not , seeing ( that in his opinion ) both do agree : But the oath of Allegeance with Protestants is otherwise : namely , that No forren personor Potentate hath any such supremacy in Great Britaine . Therefore the Mitigation of P. R. standeth of no more possibility , than Pope and no Pope , Kings supremacy and not supremacy . Which opposites can neuer be reconciled together .

The Second confessed Impossibility .

38 Secondly , because hee hath told vs , that there is a Power ordained against Kings in temporall affaires , it may concerne vs to vnderstand the first extent thereof , whether against the goods , or persons , or liues of such Princes as shall resist the spirituall iurisdiction of Popes ? Hee doth deliuer his meaning in two examples : x x P. R. Trea. cap. 2. pag. 77. num . 42. Romish doctrine derogatory to the Crowne and dignity of Protestant Princes . Two Protestant Princes were excommunicated , censured , molested by the Sea Apostolike , Q. Elizabeth of England , and K. Henry then of Nauar , now of France : the first of these two for the violent change of Religion which she made in the Realm with depriuations and imprisonments of Catholike Bishops , Prelates , and Clergie , &c. The other for feare hee comming to the Crowne of France in that disposition , wherein hee then was presumed to be , should attempt the like change in that great Kingdome , &c. These examples are both plaine and pregnant , a Protestant Queene must be depriued for resisting the spirituall iurisdiction of the Pope , and a Protestant King also must be deposed , lest peraduenture he may make any resistance . Now wee see that the same Papall authority is by the lawes of Great Britaine as expresly excluded , their Religion suppressed , their Clergy exiled , and Protestants religion ( according to former proceedings ) continued . All which doth argue as great an impossibility of dutifull subiection , as it is for hinderance and sufferance , change and continuance of the same Religion to be matched and married together . And could our Mitigator shew himselfe a more egregious Preuaricator than thus ?

The Third confessed Impossibility .

39 Because P. R. hath told vs that Protestant Princes haue beene molested by the Pope , it will be materiall to inquire what this word Molestation may meane : For a man would thinke it some qualifying terme , and to import no greater iniuries than either reuiling the names of Kings , or disgracing their Embassadours , or damnifying their Merchants , or such like wrongs . Tush no , for all such like contempts are contemptible , and may easily be deuoured , but this molestation ( according to the discouered positions and practises of rebellion , whereunto this Mitigator neither hath or could take any exception ) is , y y The Bull of Pope Pius Quintus . See the Satisfact. part. 1. pag. 51. Because the Queene of England hath forbid her Clergie and people to acknowledge the Romane Church , or obey her decrees , &c. And because we vnderstand her to bee so obstinate , as not to suffer our Legates to come into England , &c. We therefore pronounce her hereticall , anathematizing her and all her adherents , and furthermore depriue her of her Crowne and dignity , absoluing all her subiects from the oath of allegeance . So likewise of the K. of France , z z Lib. de iusta abdicat . Hen. pag. 370. Pronouncing him to be depriued of his Regall dignity : a a Reinolds his Rossaeus , pag. 466. See Satisfact. part. 1. pag. 58. & 40. Romish doctrine bloodily treasonable in the Protestant gouernment . Because he is a Caluinist . Vpon this followed the Spanish Inuasion , the Rebellions in Ireland , the troubles in France , none without an effected or intended horrible and tragicall blood-shed . All these with P. R. are but Molestations . So the powder-treason , an immanity barbarous and matchlesse , which he calleth but b b P. R. Treatis . cap. 1. pag. 50. num. 27. A particular temerarious fact of halfe a score yong Gentlemen , put in despaire by apprehension of publike persecution , without demerit of the persecuted , though this also be inexcusable . By which his so tender touch of so cankred and desperate euils , wee may well thinke that Nabal by his foolerie neuer deserued better to be so called , than this booke hath merited in this only respect , the name of Mitigation : being indeed nothing but an hatching of a Cockatrices egge , and a close professing of subuerting all Protestant Princes , whensoeuer they shall seeke the like publike maintenance of Religion . This Mitigation therfore as yet affoordeth vs no more possibility of their voluntary obedience , than to hope that reuerence and violence , Subiection and Rebellion , pole arctique and antarctique , may be drawne into vnion . And because this is so plaine , that blindnesse it selfe may seeme to behold it , therefore doth P. R. cast his Reader into a sleepe with a dos of his Opium . Let vs see

The Fourth Impossibility , wherein may bee obserued , A sportfull or rather execrable Impostureship of P. R.

40 Lest Protestants might , from experien●e of former dangers arme themselues against future designements , P. R. thought good by ●reoccupation to possesse his Reader with better hopes , saying : c c P. R. Treatis . of Mitig. cap. 3. pag. 95. num. 8. That wee do ascribe power to the Bishop of Rome in certaine cases to censure ▪ excommunicate , and depriue Princes , wherof is inferred that such & such dangers do ensu : which finally is nothing else but a [ May : ] So as the question being de futuris contingentibus , of things contingent to come ( whereof the Philosopher saith there is no science ) all remaineth in vncertainty , but only the suspition and hatred , which he would raise against vs . I cannot laugh for wonder and horror to see any Englishman conceit so basely of the wits and woorth of his Countrey-men , as to imagine they could bee deluded with so senselesse , so shamelesse , so pernicious , so impious a Mitigation as this is . For , to bee perswaded therefore not to labour for preuenting Insuing dangers , because they be contingent , that is , such as may happen , what can be more senselesse ? For Science properly taken is a certaine knowledge of conclusions , arising from infallible demonstrations , as this conclusion , The number of 3. is a lesse number than 9. from this demonstration , Euery part is lesse than the whole . And so is the opinion of P. R. good , There is no science of things contingent , because science standeth vpon demonstrable principles . But Science in a more common and large sense is exercised vpon 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , euery thing which is subiect to mans will : whereupon it is that Physitians prescribe diets to preuent future diseases ; passengers prouide weapons to defend them from future violence ; kingdomes prouide lawes and officers to auoid future mischiefes : Nay what is there almost in mankind , considered in it selfe , but case of contingency ? So that all are actions of prouidence directed for the preuenting of future euils and dangers which may happen . And is not this then a stupifying receipt , which P. R. hath propounded , casting the State into a slumber , of not regarding Insuing dangers , because they may be heereafter ? Doth not nature in beast , reason in man , precept of God teach vs the contrary law of prouidence , euen therefore to seeke to preuent Insuing dangers , because they are contingent , and may bee heereafter ?

41 It is also most shamelesse , for d d P. R. Treatis . cap. 2. pag. 77. num. 42. P. R. contradicteth himself . Henry K. of France ( saith P. R. ) was excommunicated , censured and ●●lested , lest he should attempt the change of Religion in his kingdom● And againe ( speaking of the necessity of Papall Iurisdiction ouer Kings ) hee saith that e e Preface to the Reader pag. 25. num. 22. If Christ had not left such a remedy to his Church , he should not haue prouided for the necessity thereof . Concluding that therefore Popes may impugne temporall Gouernours . Heere we see hee challengeth a necessary prouidence in the Popes against Kings , who happily may ( de futuris contingentibus ) abuse their authority . And shall Kings therefore neglect their States , because Popes by Antichristian vsurpation ( de futuris contingentibus ) may seeke to subuert and ruinate their kingdomes , and so make themselues to their enemies no better than a matter of a May-game ?

42 I haue also called this Mitigation pernicious . For our Aduersaries haue taught that f f Bellar. See Satisfact. part. 1. pag. 56. Kings must not be suffered to raigne , when they draw their Subiects vnto heresie . But , g g Sanders , Creswell , in the same place . Must bee rooted out . h h Sanders ib. pag. 67. Which must bee done by all meanes possible . Whether it be as i i Bowchier . Iehu did Iezabel ; or as k k Parsons . Dauid did Goliah ; or as l l Reinolds . Iudith did Holofernes ; or as m m Bellar. See all these Satisfact. part. 1. pag. 56. & 57. A shepheard doth a Wolfe , &c. n n The Bull of Pope Vrbane against Protestants in Germanie . See Satisfact. pag. 9. and Sander . pag. 67. And not Kings only , but all the fauourers of heretikes , by what name so euer they be called , must be destroied . All these their cursed resolutions P. R. passeth in silence . In all which we heare prescribed a must for necessary destruction of Kings , and yet this Mitigator will allow but only a may for their preseruation . This is fine May-butter which hee hath mixed in this receipt , or rather deceipt of Mitigation : made thus pleasant and palitable only that the too credulous patient may bee more sweetly poisoned , especially knowing that all his fellows haue professed all violence , o o Bannes , Creswel , lib. de Iust. Abdicat . Bellar. See Satisf . part. 1. cap. 24. P. R. would flout and delude the State of England . As soone as they shall haue force to resist . Therefore this Mitigation is but as if P. R. would haue thus counselled our English State in the last danger , saying ; Trouble not your thoughts ( ô King ) with diuination vpon that letter , for peraduenture that Terrible blow doth signifie nothing else than that there may bee a blowing vp of the Parliament with fire . And you Officers of his Maiesty what need you to vse such diligent search vnder the vault , where you see nothing but billets , vnder which it may be there is hidden many barrels of powder . Yea and now againe , though the like ( if yet the forge of he● can deuise the like ) may be prepared hereafter , Yet what necessity is there of preuenting insuing dangers ? What is this else than to seeke to catch our State , as a man would do an horse , offering bread in the one hand , and holding an halter in the other behind him ? Dutifull subiection in the Preface , and lurking treason in the Treatise . In a word the impossibility of this Mitigation is no lesse than to thinke that murderers and murdered can hoast well together .

43 Lastly I call it impious , because this profession of their forbearance of rebellion , vntill they may resist , hath beene prooued by incontrolable testimonies of p p See Satisf . part. 1. pag. 185. Allen , Parsons , Martin , &c. Tertul. Cypr. Athan. Nazian. Leo , Basil , August . Greg. ( besides the confession of our Aduersaries , Tolossan . Espencae . Barclay ) to be contrary to the discipline of the ancient Catholike Church for a 1000. yeeres continuance . By all which testimonies the now Romish faction is so notably condemned , that euen P. R. thought it the best security of his cause to passe almost euery testimony ( except one ) without any particular examination . As yet therefore we heare them onely pretending that they may performe obedience , which they professe they must not , whensoeuer they shall bee able to make a possible resistance . So hopelesse is this his pretended possibility of subiection .

The last Impossibility in the practise of Aequiuocation .

44 The vse of Aequiuocating euen in an oath is taught by P. R. to be most lawfull , whensoeuer a party is examined before an vnlawfull Iudge , yea or before a lawfull Iudge examining vnlawfully . Now what opinion they haue of the Magistrates and Officers of England their Priests haue told vs ( amongst whom is Parsons himselfe ) viz. that q q See Satisf . part. 1. cap. 27. It is lawfull in England for Priests to equiuocate euen in their oaths before Protestant Magistrates and Officers , &c. To let passe the daily experience of the professed damnable practise heereof by M. Garnet and his fellowes . Wherefore this Mitigation standeth still of as great an impossibility , as it is for cosenage and simplicity , a lie and truth to harbour in one heart . Hitherto wee haue spoken of the question of Subiection , onely mentioning Aequiuocation , as it is in the vs● , a bawd to Rebellion . Wee are therefore to speake of the nature thereof , and to consider whether mentall Reseruation bee a lie : and briefly shew ▪

That P. R. hath flatly ouerthrowen his whole defence of mentall Aequiuocation . Which is made so euident , as that no wit of man can possibly excuse him .

§ 12.

45 SAy ( P. R. ) what is your mentall Equiuocation ? r r P. R. Trea. Mitig. pag. 321. cap. 8. What Iesuiticall aequiuocation is . We restraine our speech to Equiuocation onely , which is mentall reseruation . To wit , [ I am no Priest ] so , as I am bound to tell it vnto you . The first part thereof [ I am no Priest ] vttered with my mouth , the latter [ viz. To tell it vnto you ] is reserued in my mind . Which Thomas Morton saith is not an hidden truth , but a grosse lie . s s Treat . of Mitig. in the same chap. But I say it is a truth , because the speech agreeth with the mind of the speaker , &c. How now would my Reader heare this noble Equiuocator confuted ? by Fathers ? or by his owne Doctors ? or by sensible reasons ? This will bee no hard matter to performe , as I hope ( God willing ) to auouch in due time . But heere is offered vnto mee a briefer course , more fit for a preamble , and for the triumph of truth more glorious ; which is to see ( as politicke Achitophel hanged in his owne halter ) so this Doctor of the art of lying confounded by his owne assertion . I desire euery childe of truth to lend mee attention , and see

The whole Treatise of P. R. in defense of Aequiuocation subuerted by his owne consequence .

46 The sentence of P. R. is to be found in these words : t t Treatise Mitig. pag. 459. num. 29. Let vs come ( saith he ) to the application of this example against aequiuocation , which he hath chosen to vse principally about the womans speech . The woman is asked ( saith T. M. ) sold you the land for so much ? her answer is , yea for so much , meaning but one half , & concealing the other , in which dissimulation it is impossible but that your reserued clause must haue come into her head to think , but for so much to giue in common : or to signifie vnto you . Example of aequiuocating in an accursed person . So T. M. teacheth that poore woman to aequiuocate after this maner of aequiuocation , that is to say , lie : for that now , I suppose , he hath learned by that which hath beene set downe in our precedent chap. that to speak an vntruth , or conceale a truth , or vse any aequiuocation , when we are iustly demanded by our lawfull superior , and when no iniury or violence is vsed vnto vs , is a grieuous mortall sin in our Catholike doctrine ; and consequently shee being lawfully demanded by S. Peter in a lawfull cause , touching her owne vow and promise , No clause of Reseruation could saue her speech from lying , as our Minister doth foolishly imagine . So P. R.

¶ Know first ( gentle Reader ) that the last words , viz. [ As our Minister doth foolishly imagine , ] doe not betoken that the consequent going before , viz. [ Therefore no clause , &c. ] is my collection , but the quite contrary : for I said that a clause of Reseruation might aswell haue saued the womans speech from lying , as the clause which Priests vse can free a Priest : he holdeth the contrary , because ( saith he ) shee being lawfully demanded , &c. no such clause could saue her speech from lying . This kind of phrase is vsuall in our English tongue . As for example : a man bringeth a peece of some kind of mettall vnto a gold-smith , which the bringer thinketh to be good gold : the gold-smith after touch answereth him saying , Friend , this is not good gold , as you suppose : which words doe not signifie that the owner did not suppose it to bee good gold : and the words , It is not gold , were the words of the gold-smith , and not of the owner . So heere : which I therefore explane , to make it appeare that in these words , ( And consequently no clause of reseruation could saue her speech from lying ) P. R. hath set down his owne conclusion . And now we proceed to the maine matter in hand .

47 The supposed Aequiuocation of the Woman was this , I haue sold it but for so much , reseruing in her mind ( for ought that you shall know : ) which is agreeable to their owne example of equiuocation ( I am no Priest ) meaning ( To tell it vnto you ) This latter P. R. hath defended thorow his whole book , and now of the other hee is inforced by the word of truth to say that it is a lie : yea , and that , No clause of Reseruation could saue it from a lie : From whence it shall inuincibly follow , that Priestly Aequiuocation is a Satanicall lie . These two speeches being so semblable in themselues , if he shall say they differ , then must the difference be either in respect of the speakers , or in respect of the hearers . But first

The difference of these two kinde of aequiuocations , viz. of that woman , and these Priests ( the one whereof is confessed to be A lie ) can not be in respect of the speakers .

48 She indeed was a woman , and a Priest is a man , but P. R , knoweth that it is as possible for a Priest , a a a That he do not obiect vnto me the woman pope Ioan. man , to lie , as for a woman to tell a truth . Neither may he obiect , that her lie was in respect of her vow ; for the question in this place is not about her vow vnto God , whether she had promised to sell all their possession , and to giue vp the whole price to the Apostles for the common good of the Church , or no : but it is concerning her speech vnto man about the summe and proportion of the sale of their goods , Whether solde you your possessions for so much ? And she answering , But for so much ; is ( notwithstanding all supposed clause of Reseruation ) condemned by S. Peter for a Liar . And this is the very case of P. R. for ( if he be a Priest ) he hath vowed himselfe to the Order of Priesthood ; and yet being demanded whether he be a Priest or no , professeth it lawfull for himselfe , by mentall aequiuocation , sometime to answer , I am no Priest . In the next place we are to shew ▪

That ( concerning the nature of a lie ) there can be no difference betweene that aequiuocation of the woman , and this other of these Priests , in respect of the hearers .

49 The only cloud of words which may hinder the perfect view of truth for this confession that all Aequiuocation is a lie , may seeme to be because she is sayd heerby to haue intended to deceiue S. Peter , being then a competent Iudge , whereas the Priests admit no aequiuocation except only in examinations and iudgements incompetent . But P. R. can not obiect this without grosse and stupid contradiction to himselfe thorowout his whole Treatise . For our question is not of deceiuing , or not deceiuing , which is only the effect of lying ( as P. R. also euery where acknowledgeth ) but it is about the speech it selfe , and the very nature of a lie . Now that there can be no difference heereof in regard of hearers , whether they be competent Iudges or incompetent , our Mitigator himselfe will demonstrate vnto vs .

First from his one exposition of mentall Equiuocation , b b Treatise Mitig. cha. 8. num. 55. pag. 344. I say ( sayth he ) that in mentall reseruation the speech agreeth with the minde of the speaker , for that I truly and really meane that I am no Priest in that sense I speake it , which may be what pleaseth me , or that which I list to frame to my selfe : so as I meane I am no Priest , such as I should be , or such like .

Marke , the truth of Aequiuocation is not suspended vpon the vnderstanding of the hearer , who may conceiue or misconceiue the speech , and so might peruert the speakers truth into a lie , that seeming false to the hearer , I am no Priest , which in the sense of the speaker ( as P. R. resolueth ) is by vertue of reseruation ( as To tell it vnto you ) a perfect truth . Well then the supposed aequiuocation of the woman was such a like fancie , I haue solde it but for so much , to giue it in common , or , Tell it vnto you . And yet heereof hath P. R. concluded , that c c Supra . No clause of reseruation could saue her speech from a lie . Consequently condemning himselfe and all other mentall Aequiuocators for phantasticall liars .

50 Secondly , as we heere finde a woman making a lie vnto S. Peter , a competent Iudge , so do we read that S. Peter made a lie vnto a d d Mat. 26. 70. woman , an Examiner incompetent . So that the difference of hearers doth not alter the nature of the speech . The reason is that which hath beene already specified , to wit , because ( as is confessed ) e e In the same place , num. 46. pag. 338. The essence and formalitie of a lie requireth that the speech disagree from the minde and vnderstanding of the speaker . And yet againe , f f In the same place , num. 47. A false speech is only a lie as it hath the essentiall point before mentioned of dissenting from the minde of the speaker . And lastly , g g In the same place , num. 55. pag. 344. My speech is truth as it is truly spoken in my sense , not in the sense of the hearer . By all which is signified , An euident conuiction of P. R. that it is not the person of the hearer , but the vnderstanding of the speaker , which maketh a lie formally a lie : and consequently , as a slander is a slander , so a lie is a lie , and truth is truth , whether it be vttered vnto man or woman ; whether to Prince or people ; to Simon Peter , or to Simon Magus ; yea , whether to Archangell or to Sathan ; Iudge competent or incompetent , it can not free a lying speech from the nature of a lie . So that seeing ( notwithstanding the womans supposed clause of Reseruation ) there was formally a lie in her Aequiuocation ; it consequently followeth , that the Priests Aequiuocation must be as formally a lie .

51 Thirdly , in mentall Equiuocation ( sayth P. R. ) the clause of Reseruation mixed with the outward speech maketh but one proposition , which is as true in the minde of the speaker , as if it were wholly deliuered in the outward speech . As for example : I am no Priest , mixed with this clause conceiued in minde , To tell it vnto you , is as true ( in the iudgement of P. R. ) as if it had beene without Reseruation fully expressed with the mouth , A plaine demonstration . saying , I am no Priest , to tell it vnto you . Now then , say P. R. ( for I meane to fetter you with your owne shackles ) The woman , when she sayd to S. Peter , I haue solde it but for so much , if she had reserued in her minde this clause , To giue it vnto you : either had it beene by the vertue of Reseruation a truth , or els ( notwithstanding that Reseruation ) it had beene a lie . If the clause of Reseruation might haue made it a truth , then hath not P. R. sayd true in concluding , that No clause of Reseruation could saue it from a lie : if contrariwise the tricke of Reseruation could not saue it from a lie , then doth not the reserued clause , To tell it vnto you , being mixed with the outward speech , I am no Priest , make vp one true proposition . And consequently , it must be concluded of the Priestly Equiuocation , as is heere by P. R. confessed of the womans , viz. No clause of Reseruation can saue their speech from a lie . For if she had sayd vnto S. Peter in plaine words [ I haue solde it but for so much to giue it in common ] or such like , this euery one knoweth had beene a true speech : yet saying , I solde it but for so much , with mentall reseruation , reseruing in her minde [ To giue in common , or , To tell it vnto you ] was notwithstanding this Reseruation ( euen by the iudgement of P. R. ) a flat lie .

52 Let vs , The lying woman and the lying Priests paralleled . for conclusion , parallel both these examples which are very neere a kinne : for if we doe compare speaker with speaker , that is , the woman and a Priest , both will be thought to be Votaries : if outward speech with outward speech , that is , h h For , But for so much hath the nature of a negatiue , & is as much as , Not for any more . I haue solde it but for so much , and , I am no Priest , both are negatiues : if Reseruation with Reseruation , as [ To tell it vnto you ] or [ To giue vnto you ] both are mentall : if the forme with forme , both equally answerable to the mind of the speaker : if , finally , end with end , both are to deceiue the hearer . Wherefore P. R. granting , that No clause of Reseruation could saue her speech from a lie , must by irrepugnable consequence be forced to confesse , that his [ I am no Priest ] vttered by a Priest , to whomsoeuer it be spoken ( notwithstanding any mentall Reseruation of [ To tell it vnto you &c. ) is a Satanicall and damnable lie .

53 And where is now P. R. his boast of Scriptures , Fathers , Reasons ? where is his challenge of Canonists and Schoole-diuines ? where is his appeale vnto both our Vniuersities ? nay , where is this man P. R. himselfe , the new select Aduocate for this cause ? may he not say heereafter , I was ashamed , and therefore I hid my selfe ? so naked doth his deformitie appeare . He hath sayd , That his Aduersarie T. M. is like one , who , when the game is desperate , will notwithstanding play it out , and see the last man borne . Heere hee himselfe hath made such a blot as can not but be the vnfallible losse of his whole game , who being pressed with this example out of i i Act. 5. Scripture , is driuen to such a vertigo and giddinesse , that euen when he would defend his Art of Equiuocating from a lie , is by consequence from Gods Word forced to confesse an outward speech , which No clause of Reseruation could saue from a lie . Whereby his owne Magi ( I doubt not ) will be brought to acknowledge , that digitus Dei hic est , this is the power of Gods truth . Thus being contented , for this present , to haue my whole cause in both questions , Aequiuocation and Rebellion so iustifiable , that my Aduersarie his owne confessions may free me from his imputation of slander ; I doe with better alacritie proceed vnto his next challenge , yeelding

A generall Answer to his accusation of malicious falshoods .

§ 13.

THe summe of all is this : P. R : k k Treatise Mitig. c. 11. num. 3. pa. 441. I haue taken Thomas Morton in so many falsifications of things alleged by him , as before you haue seene . And the law sayth , Whosoeuer is once euill , is presumed to be so still , vntill he proue the contrarie . l l In the Preface , and elswhere . But he hath bewrayed euery-where malicious falshoods .

54 From the imputation of malice against the persons of men , if I should need the testimonie of man , my Aduersaries may acquit me , who haue acknowledged in me better measures by their owne experience , as M. D. Wri . M. Const. M. Ga. I haue halfe iniuried them with halfe naming them : but I hope they will pardon me this wrong , knowing that it is not spoken in exprobration to them , but for iustification of my selfe , forasmuch as selfe-commendation , if forced , is ( in the iudgement of the Apostle ) a wise follie . Howsoeuer , I can not vnderstand , Why we may not malice anie mans person . how any man beholding others with Christian eyes , should be malicious : for either he perceiueth them wandring from grace and saluation , which mooueth pitie ; or els discerneth them to be companions with him in the way of life , which worketh loue . But neither can malice be pitifull , nor loue malicious . If my Aduersaries shall further persist in this despightfull obiection of malice , they must giue me leaue rather to feare Gods denunciation of Woe , than their Wrath. m m Esa. 5. 20. Woe vnto them ( sayth God ) that put light for darknesse , and darknesse for light , that put bitter for sweet , and sweet for sowre . And if I prooue not their doctrine concerning Rebellion and Aequiuocation to be as bitter as the water of Meribah , then let them note me for a man aboue the nature of mankinde malicious . Otherwise , I must expostulate with them according to the Apostles example : * * Gal. 4. 16. Am I your enemie , because I tell you the truth ? Which truth in my Incounter to the Mitigator ( God willing ) I shall shortly auouch .

Thus from malice the gangrene of a wicked conscience , we come vnto falshood , the n n He that lieth slayeth his owne soule . Sap. 1. 11. cut-throat therof . Concernign which two things must be discussed : First the protestation P. R. maketh , in iustifying the sinceritie of all Romish writers , presuming them to be free from all falshood : Secondly , his accusation against my selfe , whom he hath notoriously traduced . Now of both these orderly .

P. R. his hypocriticall , prodigall , and indeed prodigious ostentation , in the auouching of the integritie of Romish writers , and freeing them from all note of wilfull falsifications .

§ 14.

55 o o Treatise of Mitigat . pag. 489. chap. 12. num. 11. IN this then , if you please to insist a while , and let Thomas Morton bring forth any Catholike authors whatsoeuer , that wrote against Protestants since these heresies began , that hath beene taken in this impietie , I meane , that hath set downe in Print any such falsitie , as can not be excused either by ignorance , ouersight , negligence , error of print , translation , diuersitie of editions , or the like , but that it must needs be presumed , that he knew the vntruth , and yet would set it forth : of this kinde ( I say ) let him shew me but one example among all Catholike writers of our time , and I will in my conscience greatly mistrust , and discredit the Author , whether it be another or my selfe : But if he shew me two or three in any writer of this kinde , I shall neuer be able to beleeue him more . And whereas the number and varietie of Catholike writers is so great , as the world seeth , it were no great labour to shew it in some , if that spirit did reigne among them .

56 What if one of his late Authours haue beene found presumptuously false in any one report , or els any one but in three points , though this be euen his owne selfe ? Doth the man ( who maketh mention of his * * Mitig. cap. 3. pag. 89. Interruption by sicknesse ) know what he hath now sayd ? whether he spoke this being in his feauer-fit , or in temper ? whether in a dreame , or awake ? whether in his right minde , P. R. his vnluckie ostentation . or in distraction ? For sure I am , that this ostentation will proue in the issue as infortunate vnto P. R. as euer was boast either by Thraso on the Stage , or by Goliah in the Campe , or by Gorgias in Schooles : by the which he must be driuen vnto so miserable and shamefull a palinodie , as euer heereafter vtterly to discredit his owne friends , and worke a perpetuall discontent within himselfe , as presently will fully appeare .

57 But before I can come to manifest this , I may not denie euen this my Aduersarie his due commendation of modestie , who being ashamed ( we may thinke ) of the Romish frauds and falsifications of former times , will insist only vpon such mens examples as haue professedly written of late against Protestants . It were to be wished , that his fellow Iesuit Costerus had kept himselfe within the same precincts ; but he maketh a more generall challenge , thus : p p Costerus Ies. Enchirid. cap. De summo pontif . §. Constat . Nemo hactenùs vel Princeps , vel Praesul , vel Scriptor fuit , qui mendacij , vel malae fidei Romanos arguerit : that is : Neuer yet ( sayth he ) did any Prince , or Prelate , or Writer accuse the Romanists of falshood . When he could not be ignorant of that which their owne volume of Councels hath made obseruable for perpetuall remembrance , Three Popes falsificators . how three Popes , Sozimus , Boniface , and Celestine , at the Councell of Carthage in Afrike , did claime a right of appeales vnto Rome by vertue of a Canon of the Councell of Nice , as they pretended . And when all the ancient copies of that Councell had been diligently sought , it appeared by the testimony of three Patriarks , viz. of Constantinople , Alexandria , and Antioch , q q In quibus non erat Canon ille de appellando ad Rom. Pontificem deprehensus . Lindanus Panopl . lib. 4. cap. 89. That that Canon concerning Appeales to the Bishop of Rome ( as their Lindan speaketh ) could not be found in those Copies : Or , as the Councell it selfe speaketh : r r Liber Conc. De Actu Conc. Carthag. 6. Istius Concilij Africani seu Carthaginensis ducenti tres tribus Papis restiterunt , & Canonem Concilij in defensionem Primatus sui falsum esse deprehenderunt . A little after : Concludunt tandem nemini licere ad Romanum Pontificem prouocare : that is : Two hundred and three Fathers of the Councell of Carthageresisted the three Popes , and found , That they suggested a false Canon for defence of their Primacie . Therefore in the end they concluded , That it should not be lawfull for any of Afrike to appeale vnto the Bishop of Rome . Will P. R. beleeue any claimes which Popes make for Papall iurisdiction , seeing that three Patriarks , and two hundred and three Bishops , haue conuinced three Popes of so apparent a falshood as this ? Gratian a falsificator . Or what can be sayd for the defence of Gratian their publike Compiler of the Decrees of Popes , s s Concil. Mileuetanū statuit nè quis ad transmatina loca putauerit appellandum : Respondent aliqui cum Gratiano , qui addidit ad hunc Canonem exceptionem , Nisi fortè ad Apostolicam sedem appelletur . Sed haec exceptio non videtur quadrare , Nam praecipuè propter Rom. Ecclesiam Africani statuerant , vt non liceret appellare vltra mare . Bellar. lib. 2. De Rom. Pont. cap. 24. § ▪ tertiò . who ( as Cardin. Bellar. witnesseth ) citing a Canon of a Councell of Mileuet , wherein it was decreed that none should appeale beyond the sea , did ad of himselfe this exception , Except it be vnto the Apostolike sea of Rome : when as that Councell in forbidding appeales beyond the sea , did especially intend to forbid appeales to Rome ?

58 Many such like falshoods might be alleged , wherin Popes and Popish ones haue intangled themselues , and deluded the world , not in schoole cases of Sic videtur , & non , or in strifes de stillicidijs , and such trifles : but about the right of Appeales , yea spirituall and also temporall iurisdictions . But the nature of a Preamble will not suffer me to pursue old forgeries : and I must yeeld somthing vnto P. R. his modesty , who to passe ouer the blemishes of ancient Authors , doth challenge onely an instance in new writers , whether it bee of his fellowes , or of himselfe . And I will endeuor to giue him satisfaction in both . And first tender

A Satisfaction vnto P. R. his first Motion concerning his fellowes , who haue intangled themselues in open falsifications .

59 Though it be iust in God , who is iustice it selfe , to impose this law vpon man , He that offendeth in one is guilty in all : yet man with man may bee more partiall , than for the guilt of one testimony to renounce him in all . And P. R. is more mercifull , therefore he requireth three sensible instances , as it were three witnesses against any one . And yet this also is horribly vnmercifull on their part . I wish hee had but named any one , whose credit he valueth most , that I might haue answered his challenge in that one . Howsoeuer it wil be no more easie a task for me to find one falshood in many , then many in one : wherof I exhibit some examples , and

First a notable spectacle of their own manifold contradictions in peruerting three testimonies of antiquity in one controuersie .

The First testimony .

60 In the Controuersie about Images the Protestants appeale vnto antiquity both of Councels and Fathers : the first Councell is that of Eliberis about the yeere of Grace 305. which 1 1 Opponit Caluinus Canonem 36. Conc. Elibertini , in quo sic dicitur , Placuit picturas in Ecclesia esse non debere , nè quod colitur aut adoratur in in parietibus depingatur . ] Huic variè respondent Catholici Vasques Ies. de Adorat . l. 2. disp. 5. c. 2. num .. 120. Protestants vrge as forbidding that there should be any Images in the church . Now let vs trie the spirits of their answerers ▪ 2 2 Payua respondet , solùm prohiberi imaginem Dei , quae pingitur ad effigiem Dei repraesentandam . To whom Payua answereth that , They meant only to forbid such an Image as was made to represent the nature of God . Not so , saith Bellarmine , 3 3 Bellar. Sed non videtur satisfacere , tùm quia loquitur Conc. de picturis in genere , tùm quia huiusmodi imagines non erant in vsu eo tempore . Bellar. l. 2. Imag. cap. 9. For such images were not then in vse . The second , they forbad Images , ( saith Sanders ) vpon a particular occasion peculiar to that time : to wit , 4 4 Nicolaus Sanderus l. 2. de cultu Imag. c. 4. respondet , Concilium illud prohibuisse imagines in templis , quia tempus & locus id require bat : tunc enim periculum erat , nè Gentiles existimarent nostros adorare ligna & lapides . For feare lest the Heathen seeing Images in the Churches of Christians might thinke that Christians worshipped them idolatrously , as did the Heathen . So hee ▪ 5 5 Haec solutio bona est . Bellar. l. 2. de Imag. c. 9. §. Nicolaus . Immediately after speaking of the same answer : This is a good answer , ( saith Bellarmine : ) although in the same place he confesse that that same reason of the Canon 6 6 Fateor t●lrationem illam Canonis ( nè id quod adoratur & colitur in par●●tibus depingatur ) non multùm quadrare huic expositioni ▪ Idem ibidem . agreeth not much with this exposition . Which is a very charitable defence , and all one , by interpretation , as if he had said , The answer is good , but that it is naught . We expect a better . The third , They were forbid ( faith Alanus Copus and others ) not because Christians seemed to commit Idolatrie with those Images , 7 7 Alanus Copus in Dialog. l. 5. c. 16. dicit hîc prohiberi imagines , quia ab illis Christianis adorari coeperant , tamquam Dij , & hunc esse sensum ; Placuit in ecclesia non esse picturas , nè aliquid in parietibus existens adoretur & colatur vt Deus . In quem sensum accipit istum Canonem B. Iuo in suis Decretis , par. 3. c. 40. Bellarm. quo iam supra . Hanc interpretationem amplectuntur Martinus de Ayala , & Sixtus Senensis Bibl. l. 5. Annot. ●47 . Vasques De Adorat . l. 2. disp. 5. c. 2. num. 126. But because they did so indeed . But , 8 8 Sed huic etiam expositioni ratio Canonis non omninò quadrat , nam debuisset dici potiùs , Nè id quod pingitur adoretur , quàm , Nè id quod adoratur pingatur . Bellar. quo sup . §. Alanus . And another , Mihi non probatur : Si enim à Patribus illius Concilij zelo religionis ita factum esset , vt omnes imagines etiam in tabulis depictae , aut in materia aliqua sculptae è templis eijcerentur , Gregorium Magnum posteà non latuisset , &c. Vasques quo sup. num. 127. This exposition ( saith Bellarmine ) is not agreeable to the Canon . Therefore Sanders , Allen , Turrian , and Bellarmine , all foure , resolue vpon a fourth answer , telling vs that those Images 9 9 Altera interpretatio Alani accomodatior esse videtur , quam sequuntur etiam Sanderus l. 2. Ador. c. 4. & noster Franciscus Turrianus l. 3. de dogmat . charact. Dicunt ergo pro tempore & loco summopere fuisse conueniens , imagines è templis auferre ; Imminente enim Gentilium persecutione , quae sanè in Ecclesia Dei adhuc perseuerabat ( vt ex multis Canonib . illius Concilij colligitur ) oportebat Christianos secum imagines deferre , & occultare , nè in templis ludibrio Gentilium expositae manerent . Id autem fieri non poterat , si in parietibus templi , benè tamen si in tabulis depingerentur , aut in materia aliqua sculperentur , &c. Vasques ibid. num. 128. Another : Huic expositioni aptissim● conuenit ratio Canonis . Bellarm. De Imag. lib. 2. cap. 9. §. Alij ergo dicunt . were forbid to be painted vpon wals , lest that in that time of persecution they might haue beene made a scorne and contempt vnto Infidels . But 10 10 Caeterùm secunda illâ interpretatio Canonis 36. mihi non probatur , quòd cum ratione , quam in ipso Canone Concilium expressit , minimè conueniat . Ideò enim dicit , Placult imagines in Ecclesia esse non debere , nè scilicet quod adoratur in parietibus depingatur . Si tamen praedicta interpretatio vera esset , dicere potiùs deberet in hunc modum , Placuit in parietibus Ecclesiae imagines non depingi , nè persecutoribus fidei nostrae ludibrio esse possunt . Vasques ib. nu. 131. I cannot allow of this exposition ( saith the Iesuit Vasques ) because it agreeth not with the intention of the Canon . Wherefore hee deuiseth another which wee may call the fift , and which hee calleth the best , saying : 11 11 Interpretatio , quae mihi caeteris omnibus praeferenda videtur , haec est , Non prohiberi imagines in tabulis depictas aut in alia materia sculptas , sed solùm in ipsis templi parietibus depingi : iudicat enim Concilium indecens esse , vt id quod colitur parietibus sit affixum , sed debere potius in tabula aut alia materia reuerentèr collocari , nèsplendorem amittat . Vasques lib. 2. De Adorat . disp. 5. cap. 2. num. 132. They were forbid to be painted on wals , lest by the decay of the wals they might lose their lustre : but yet were not forbid to be painted in tables . Which best how good it may seeme to be , may appeare by their sixt and last answer . 12 12 Recentiores aliqui pondere illius Concilij quasi oppressi , tamquam optimum effugium elegerunt , authoritatem Concilij ne . gare , quòd prouinciale fuerit 19. Episcoporum tantùm , nec ab vllo summo Pontifice confirmatum . Existimant verò nullius debere esse authoritatis , quia etiam in multis alijs Canonibus manifestè errauerit , denegans viz. Poenitentiae sacramentum in extrema necessitate propter aliqua angentia crimina : aut , vt alijs placet , Communionem Eucharistiae , id quod errorem etiam intolerabilem esse autumant . Atque hac forsan de causa Canus l. 5. de locis . c. 4. post sextam conclusionem de Conc. Elibertino , inquit , eâ parte , quâ errauit , semper à Catholicis explosum fuisse . Et sanè si aliâ viâ Concilio satisfieri commodè non possit , hoc nobis effugium sufficiat : nec Caluinus contra vniuersalem Ecclesiae definitionem prouinciale Concilium obijcere deberet . Vasques ib. q. sup. num. 121. Diuers late Diuines ( saith the Iesuit ) oppressed with this obiection , taken from the Councell of Eliberis , haue thought it their best refuge to denie the authority of the Councell , because it was but prouinciall , and neuer confirmed by the Pope . Which refuge ( saith he ) might serue vs in good stead , if a better could not bee found . And though Bellarmine and Baronius made the 13 13 Etiam Canus loc. Theol. Bellar. l. 2. Imag. c. 36. Hanc Synodum aiunt erroneam esse , & à nullo Romano Pontifice confirmatam . Baronius Tom. 1. Anno 57. num. 119 ▪ ob eandem causam quasi propè fines Nouatiani dogmatis Conc. hoc attigisset , paulò liberiùs & acriùs de eo scripsit . Sed ea deinceps Tom. 2. Anno 305. num. 42. valdè mitigat , ita enim de eodem Canone [ Lapsos nè quidem in articulo mortis absoluendos ] cùm quae ab illis de ea re statuta sunt ab Innocentio Pontifice excusentur , nemo sit qui accusare praesumat . Existimat igitur hanc Synodum legitimam fuisse , atque ab omni errore liberam . Binius De Conc. Comment ▪ in hunc Canonem , pag. 245. same Answer , yet this latter together with Binius confesse and prooue that , It was a lawfull Councell , and free from all errour . So that whatsoeuer the occasion of forbidding might haue been , this is a confessed conclusion of Senensis , that 14 14 Populus Christianus recèns à superst●tione ad Christianismum addu●tus , ad idololatriam nimis pronus erat , idcir●ò omninò vetuit Synodus Elibertina imaginum cultum . Sixtus Senens . Biblio ▪ lib. 5. Annot. 247. The Councell of Eliberis did absolutely forbid the worship of images . Which one testimony being so tortured by so distracted and contradictory Answers , as though they had professed to prooue each other a liar : it cannot be ( especially seeing some of them are confessed to haue beene oppressed with the force of this obiection ) but diuers of them must incurre ( for ought that man can see ) the guilt of wilfull falsification . The like is as manifest in

The Second testimony , from the Councell of Francford .

61 Protestants obiect the Councell of Francford , which condemned ( they say ) the second Councell of Nice for approouing the worship of Images : heerupon their Aduersary Surius ▪ doth bitterly inueigh against them , calling Protestants 1 1 Haereticorum nostrorum , qui se Euangelicos dici volunt , incredibilis impudentia in hoc apparet , quòd docere velint in Concilio Francofordensi damnari Conc. Nicaenum secundum : adferunt pro se Decretum Francofordiensis Synodi , quo illorum deplorata mentiendi & quidlibet fingendi libido ita coarguitur , vt mirum sit illos vnquam in cuiusquam boni viri ausos esse prodite conspectum . And a little after . Men of such incredible impudency , and so dissolute lust of lying , that it is a maruell they dare appeare in the presence of any honest man . A fearefull crimination . Shall we know the cause ? 2 2 Vbi homines versuti vellent persuadere Lectori Nicaenam secundam de adorandis imaginibus damnatam esse , decretum Francofordiense corruperunt quidem , sed mirabili Dei iudicio , vt illorum impostura omnibus proderetur , obliti sunt Constantinopolin eradere , atque eius loco Nicaeam substituere . &c. A little after . Sed valeant isti cùm malis suis artibus . Surius Praef. in Synod . Francofordi . Because they would craftily perswade men to beleeue that the second Councell of Nice was condemned in the Councell of Francford for the point of the worship of Images , when as they corrupted those Councels , albeit by the maruellous prouidence of God their fraud is made notorious , for they forgot to race out the name of Constantinople , and put in stead thereof the Councell of Nice . Was it then the Synod of Constantinople , that was condemned in the Councell of Francford , and not the second Synode of Nice ? 3 3 Concilium Francofordiense prouinciale fuit , in quo Episcopi 300 , &c. Acta Concilij Nicaeni secundi in causa imaginum confirmârunt . Paulò post . Ita docuit Alanus Copus , Sanderus , Surius , Suarez . Hactenùs Binius Com. in hanc . Synod . pag 429. Scriptores illi cùm dicunt Synodum 7. in Francofor . Conc. damnatam , non intelligunt Nicaenam secundam , quae verè septima fuit , sed damnabant Ephesinam secundam . Coster . Ies. Enchir. ca. 13. Multi recentiores historici dicunt in Francfordiensi non damnari Synodum de adorandis imaginibus , sed de tollendis , Platina , Blandius , Sabellicus . Bellar. l. 2. De Conc. cap. 8. No , ( say nine of our Aduersaries together ) the second Synode of Nice was not condemned , but rather confirmed in the Councell of Francford , by three hundred Bishops there . Now it is like that by these mens verdict Protestants shall be adiudged vnto the Pillory , for Surius is the chiefe of that inquest , who hath said , that Protestants sought by forgerie to corrupt a Councell . Can there be a more grieuous accusation than this ? But behold one Vasques a Iesuite , as it were another Daniel , ready to acquit the innocent , saying and proouing that 4 4 Huic ( sententiae Surij ) duo manifestè obstant , vnum est , quòd si Francofor . Synodus de Constantinop . Concilio loqueretur , non diceret [ Quam pro adorandis imaginibus fecerunt ] ea enim contra imaginum venerationem celebrata est . Loquitur ergò , sicut Historici omnes , de vera septima Synodo Nicaena secunda , quae reue● à pro adorandis imaginibus habita ●uit : alterum est , quod praefatio asserit , vt referunt Authores , Synodum illam , quam abrogauit Concilium Francoford celebratam fuisse in Bithynia , in qua quidem prouincia est Nicaea , non autem Constantinopolis . Vasques l. 2. Imag. c. 4. num. 225. The sentence of Surius cannot stand , being contrary vnto all Historians , who affirme that the second Synod of Nice , and not the Synode of Constantinople , is mentioned in the Councell . And of Francford Bellarmine more plainely acknowledgeth that that Synode of Nice was condemned in the Councell of Francford in this point of the worship of Images . And therefore can do no lesse but 5 5 Sententiam Alani optarem esse veram , sed suspicor esse falsam , quia &c. Bellar . l. 2. Conc. c. 8 §. Propter hanc . Et paulò post , Videtur igitur mihi in Francoford . Concilio verè reprobatam fuisse Nicaenam secundam . wish that it were otherwise . Lastly 6 6 Reuerendis . Cardin. Baronius hanc sententiam veriorem esse iudicat . Binius Comm. in Conc. Francof . pag. 391. col . 1. Baronius also doth agree with Bellarmine . What will P. R. iudge of those three Iesuites , Sanders , Suarez , Coster , with their complices , who maintaine that the second Synode of Nice was confirmed in the Councell of Francford , wherin ( in the opinion of Bellar. ) it was condemned ? or how will he censure Surius , who chargeth Protestants with impudency and forgerie in such degree , as though they were vnwoorthy the company of men ; and when the matter is examined , by three Iesuites , their opposite Aduersaries , Vasques , Bellarmine and Baronius , the defense of Protestants is warranted for true ? Will now our P. R. call Surius , Furius , ( who hath published the bodie of Councels ) and annihilate all his credit heereafter ?

62 But I proceed to their second Answer , 7 7 Damnauit illa quidem Nicaenam secundam , sed per errorem & materialitèr , eo prorsus modo , quo Synodus Ariminensis damnabat homousion . Nam Author librorum Carolinorum Synodo imposuit per duo mendacia ; vnum erat , illam Synodum cultum latriae imaginibus oblatam approbâsse . Bellarm. l. 2. De Conc. c. 8. §. Videtur . Et paulò post . Concilium Francof . quod frequentissimum fuit , errare potuit , & errauit non in iuris sed in facti quaestione : nec mirum est quòd errare potuit , quia non consenserunt legati Romani , vt Magdeburgenses dicunt : Papa autem non modò non consensit , verùm etiam reprobauit illud Concilium , vt patet ex libro Adriani , &c. Bellar. ib. §. Si dicas . Idem sensit illustriss . Cardinalis Baronius , Patres Francof . Concilij mendacijs & imposturis Autorum libri Carolini fuisse deceptos , vt Nicaenam secundam , quasi ipsa imagines cultulatriae , soli Deo debito , colendas sanxisset . Teste Binio , Com. in Conc. Francof . pa. 397. But , Though the Councell of Francford ( say their two Cardinals ) did condemne the Councell of Nice in this point , yet did it erre heerein in a question not of faith but of fact , for being deceiued by reports of the Author of those bookes , which are entituled in the name of Charles the Emperour , they did erroneously thinke that the Councell did allow , that Images should be worshipped with an honour proper vnto God . This answer also is so preiudicious to their owne cause , that their owne Doctors Vasques , Suares , and Binius doe openly confute it , proouing first that the Councell of Francford 8 8 Definitio septimae Synodi non minus nota esse potuit Conc. Francofordiensi , quàm Autorib . libri Carolini , siquidem eodem tempore liber ille conscriptus fuit . Vasques Alorat . l. 2. disp. 7. cap. 5. num. 230. Could not bee deceiued by that information . Secondly , that the 9 9 Rursus Concilium Francof . habuit Legatos Adriam Pont. vt tradunt omnes in quaestione praecedenti citati , & ex subscriptionibus constat , atque haeretici Centuriatores fatentur . Ibid. num. 232. Legates of the Pope did subscribe vnto it . Thirdly , that the contrary answer 10 10 Ego cum viro doctissimo Francisco Suarez sentio , istam responsionem infirmis niti fundamentis . Binius q. supra . standeth not vpon any sound ground . And if I shall obiect the answer of Bellarmine , I thinke P. R. will returne mee no satisfaction : hee to allow the Councell of Francford thus farre , as to thinke i● did not erre in a question of right or faith , but only failed in an errour of fact . Tell me in good earnest P. R. if the Fathers of the Councell of Francford iudging that the second Councell of Nice , confirmed by the Pope , did erre in defending Idolatrie , did they erre in faith or no ? if they did , then where was the faith of Bellarmine and Baronius , who say it did not erre in question of faith ? if those Fathers iudging the Councell of Nice to erre in faith , did not erre themselues then it is not preiudiciall to faith to think that The Pope and his Councell may erre in defending Idolatrie , and consequently heresie , and what not ? Therefore yet they haue not satisfied the Protestants obiection .

63 Their last refuge is to contemne it as being only a 11 11 Si Conc. Francofordiense aliquid contra Synodum septimam ( which was Nicaena secunda ) statuisset , tamen nullius esset momenti , tum quia Prouinciale non valet contra generale , tum quia non erat à Pontifice Romano approbatum . Bellar. l. 2. De Imag. c. 14. Prouinciall Councell : and amongst others their Binius teacheth his fellowes how to wind themselues out of this whirle-poole . 12 12 Necessario igitur fatendum est , vel Historicos errâsse , vel aliqua ex parte deprauatos esse , vel certè non de vera , sed de Pseudosynodo loquutos esse . Denique possit quis liberè negare quicquam actum esse in Francof . Synodo siuè pro Imaginibus , si●è contra illas . Binius Tom. 3. Conc. Comment. in Conc. Francof . We must necessarily confesse ( saith he ) that either our Historians haue erred , or else the Acts of the Councell haue beene corrupted , or else that it condemned some other false Councell : or else freely denie that it maketh neither for vs , nor against vs ▪ He might haue added , Or else let vs grant ( as we ought ) the obiection of Protestants to be true . To all the other not the equity of the case , but desperate necessity hath inforced them , as may appeare by their intestine warre among themselues , one of them proouing anothers answer to be flatly repugnant vnto the tenor of the Councel which could not haue been without grosse falsitie on some part . Wherefore we conclude with the saying of the Iesuite Suares : 13 13 Periculosum & temerarium est , acta illius Concilij veluti supposititia & apocrypha reijcere , quia nihil in eis actis , vt nunc extant , reperitur , quod non ad veram religionem stabiliendam valeat . Suares Jes. disp. 49. sect. 3. Teste Binio , in loco suprà citato . It is a dangerous rashnesse to reiect the Acts of that Councell of Francford as false : And proceed vnto

The Third example .

64 Protestants obiect the testimony of the auncient Father 1 1 Obijciunt Protestantes nobis Epiphanium , qui in Epistola ad Iohannem Hierosolymitanum sic scribit . Cùm venissem , inquit , ad villam Anablatha , & in Ecclesiam intrâssem , vt orarem , inueni ibi velum pendens in foribus eiusdem Ecclsiae , habens imaginem quasi Christi aut Sancti ●●●usda● : cumque vidissem in Ecclesia Christi , contra authoritatem Scripturarum , hominis pendere imaginem , s●idi illud velum , &c. Vasques Jes. lib. 2. de Adorat . disp. 5. cap. 3. num. 136. Bellar. lib. 2. de Triumph . Eccl. cap. 9. §. ● . Epiphanius , who by his owne report entred into a Church at Anablatha to pray , and perceiuing a curtaine , wherein was a Picture as if it had beene the image of Christ , or some Saint , hee tooke the curtaine and rent it , as being an abuse contrary to the authority of holy Scriptures . Our Aduersaries are changeable to answer thereunto . Therefore first Waldensis is bold , and saith that 2 2 Hoc fecit Epiphanius propter periculum erroris Anthopomorphitarum , qui Deum corporeum , & membris compactum esse asserebant . Waldens . Tom. 3. tit. 19. cap. 157. Sic quidem Waldensis , qui reprehendit in Epiphanio zelum nimium , & non secundum scientiam . Epiphanius did this vpon a good zeale , but not according to knowledge , all for feare of giuing aduantage vnto the Anthropomorphitae . But Cardinall Bellarmine cuts him short , telling him , that 3 3 Verùm Waldensem textus ipse resutat , non enim erat Dei imago , sed hominis cuiusdam . Ergo non potuit Epiphanius hac occasione motus velum abscindere . Vasq ▪ q. sup. disp. 5. c. 3. num. 137. His answer is confuted by the text . The next is Vasques the Iesuite , noting Protestants for dullards , who could not perceiue that the image , which Epiphanius rent , 4 4 Hinc intelligi potest , quanto ●udioris ingenij fuit Caluinus , & alij , qui hoc nobis testimonium obijciunt . Si enim attentè legatur Epiphanius nè verbum quidem de sanctorum imaginibus habet . Vasques q. sup. c. 3. num. 144. Sed loquitur de imagine hominis prophani , quae in sanctarum imaginum Catalogo ferenda non est . Ibid. cap. 4. num. 148. Was not the image of a Saint , but of some prophane man . But Cardinall Bellarmine will tell him that , 5 5 Alij dicunt loqui de imagine hominis profani , sed communior & verior solutio est , verba , &c. Bellar. lib. 2. de Triumph . Eccl. cap. 9. There is a better and more common answer than this . Sure , for this is naught , forasmuch as their Senensis hath taught them that Epiphanius in other his Epistles 6 6 Epiphanius in alia Epistola , quae in actis primae Synodi citatur , Estote , inquit , memores , dilecti filij , nè in Ecclesias imagines inferatis , nec in coemiterijs statuatis . Sixtus Senens . Bibl. l. 5. Annot. 247. Doth forbid Images to be brought into the Church . We require therfore a better answer than this . Alphonsus de Castro , to rid his hands of Epiphanius , numbreth him among those whom hee calleth 7 7 Epiphanius inter Iconomachos haereticos fuit . Alphons . de Castro haeres . Tit. Image . Iconomachos haereticos , hereticall Image-breakers . This will not be currant with Vasques , who supposing that it was the Image of some prophane man , saith that 8 8 Velum habens quasi Christi aut Sancti cuiusdam : Illa vox [ Quasi ] significat hominis profani imaginem ibi pependisse , tanquam esset imago aut Christi aut Sancti alicuius : ideoque merito fuisse abscissam . Vasques quo supra . cap. 4. num. 149. Epiphanius did well to take it away . As yet nothing is said which may giue satisfaction . Where is that which was called the Common answer ? 9 9 Alanus & Sanderus difficultate oppressi responderunt , verba suposititia esse . Vasques ibid. num. 140. Corrupta est haec Epistola a veteribus Iconoclastris . Costerus Jesuita E●●hi●id . cap. 13. §. Corrupta . Esse quidem supposititia probatur , primò , secundò , tertiò , &c. nonò . Bellar. quo supra . Allen , Sanders , Coster , Bellarmine haue all resolued to cut the knot , which they cannot vntie , and therefore say , The Epistle in that part is forged or corrupted by Heretikes . It is no maruell they be so briefe , for Vasques hath told vs , that those which answered thus 10 10 See in the next number before . Were oppressed with the difficulty . Wherefore he concludeth directly , 11 11 Verba , quae alij suppositia esse putant ad eandem epistolam sine dubio pertinent , nam postquam Epiphanius se excusabat ad Iohannem Hierosol . de erroribus , quos Iohannes in eo notâsset , meritò aliam causam , cur alij de se murmurarent , subiun●it , dicens , Cum venissem Anablatha , &c. Vasques Jes. lib. 2. de Adorat . disp. 5. cap. 3. That without all doubt the Epistle is not counterfet . It may bee Bellarmine will not speake any thing without reason : 12 12 Hieronymus in Epistola ad Pammachium contra Iohannem Hierosol . Episcopum , totam ferè hanc epistolam Epiphanij à se Latinè factam recitat , & tamen non meminit huius veli . Ergo illa verba supposititia esse videntur . Bellar. l. 2. de Triumph . Eccle. cap. 9. Hierome ( saith he ) in his Epistle vnto Pammachius against Iohn Bishop of Hierusalem , doth translate almost this whole Epistle into Latine , and yet maketh no mention of this part of the Epistle concerning this image . Therfore is this part counterfet . Who would thinke that this great Rabbi could haue beene ignorant of that which any man may see , and his owne learned Doctors haue acknowledged , that 13 13 Est Epistola Epiphani● ab Hieronymo translata & approbata in haec verba [ Cum venissem Anablatha . Senens . l. 5. Bibl. Annot. 247. Haec epistola Epiphanij de velo ponitur inter Epistolas Hieronymi , ordine 60 : imò idem Hieronymus in epistolam ad Pammachium huius epistolae mentionem facit . Vasq. quo supra . It is found in the epistle of S. Hierom. ad Ioh. Hierosol . The Epistle which is translated and approoued by S. Hierome , hath this part in it concerning the Image [ when I was at Anablatha ] Which is euident to them who will read the Epistle of S. Hierome to Iohn Bishop of Ierusalem : yet doth Senensis instance in the authority of 14 14 Cum verò Damascenus dicit ( id quod Bellar. obijcit supra ) Epistolam Epiphanij esse con●ictā : Damascene to proue this Epistle a forged deuice : but Damascene is falsly alleged , saith Vasques : adding that 15 15 Non de hac Epistola ad Iohannem Hierosol . ( vt falsò Senensis autumat ) sed de epist. ad Theodosium intelligit . Ergò hoc commune & frequens nostrorum effugium mihi non placet , & Hieronymo necesse non fuit in epistola sua ad Pammachium huius veli meminisse , quia Hieronymi institutum erat tantùm de Iohannis Hierosol . erroribus agere . Vasques ibid. This our common refuge , in excepting against the Epistle as counterfet is no way allowable . Hitherto they haue deliuered no Answer sufficient . Wee maruell why their great Iesuite Valentia hath beene so long silent : therefore he , 16 16 Aut si maximè exploratum sit eam epistolam esse genuinam , respondemus , apud nos Ecclesiae authoritas plus ponderis habet . Greg. Valent. Ies. l. 2. de Idol . c. 7. pag. 719. Vna hirundo non facit ver. Anglo-Rhemens . transl. in non . Test. vide Indicem de Imaginibus . If it shall appeare that it was the proper Epistle of Epiphanius , yet wee answer that the Church is of greater authority with vs than Epiphanius . Whereunto we oppose that which Epiphanius preferred before any pretence of the Church , when hee said that the abuse of that image was 17 17 Cùm vidissem ( inquit Epiphanius ) contra authoritatem Scripturarum hominis pendere imaginem , &c. Epiphan. vt est ab ist●citatus . contrary to Scriptures .

65 In all that hath beene spoken we see many falshoods , and that in a part of but one controuersie . If P. R. shall desire 500. of this kinde , I binde my selfe vnto him by a faithfull protestation in a Moneths warning to satisfie him , whensoeuer hee or any for him shall exact it . Neither shall I need to borrow oile for this lampe to make it manifest vnto the world , that in all their passages in all controuersies of greatest moment when they are to be discussed by Scriptures , Fathers , and reasons , there are such crossings , thwartings and contradictions among them , as though ( as the Poet faineth ) the teeth of the Dragon were fallen out of his mouth and metamorphosed into armed men , presently bent to kill one another . But I will come one step neerer to P. R. his demand , Offering him

A Satisfaction to his first demand in a particular instance of a noble Falsificator on his side .

§ 15.

66 P. R. requireth an example of Any one , who hath been found so grosly false , that in the eie of man hee may not be acquitted either by Ignorance of translation , &c. Which demand if it proceed from vnfeinednesse , it seemeth vnto mee so intolerably reasonable , that now I am driuen to a twofold trouble in yeelding satisfaction ; the one is that I know not with what one to begin first , the falsificators be so many : the second is , when I shal begin with any choice one , how to make an end , so manifold are their falsifications . Therfore in respect of the falsifiers I would require of P. R. to propound vnto mee any one of his Doctours , in whom hee hath best assurance of integritie , whether Greg. de Valentia , Stapleton , Bellarmine , Coccius , Suarez , Turrian , Campian , Gretzer , Fuerdentius , the Remish Translat . in their Annotations : or any , I say , of those which haue beene publikely authorised of their Chruch , and I will not doubt but to giue him thrice three examples of their fraud . In the meane time I thinke it requisite to single out of all such an one as is commended of all : to wit , Cardinall Bellarmine , that P. R. may not repine , saying : hee hath chosen a Dauid the least in his fathers house : but confesse that I haue preferred a Saul , one higher by the head and shoulders than any of the rest : not a dead man , who cannot interpret his own meaning , whether he had falsified vpon ignorance , negligence , &c. but one , which now liuing is able to answer for himselfe , whose credit P. R. doth tender , and with whom he may consult to know whether I do him iniury or no. Now to the point .

First , examples of such kinde of falsities in wilfull slanders , whereof Cardinall Bellarmine hath beene guilty , as will appeare euen by the euidence of his owne confession .

67 Let P. R. for a while take Cardinall Bellarmine into secret confession , and first aske him with what conscience hee hath charged Caluin with the heresie of the 1 1 Pelagiani docebant non esse in hominibus peccatum originale , & praecipuè in filijs fidelium . Idem docent Caluinus & Bucerus , &c. Bellar. lib. 4. de Eccl. milit. c. 9. §. Pelagiani . Pelagians , who denied that there was any originall sinne in infants , especially in the children of faithfull Christians ? For as hee could not bee ignorant 2 2 Hic proprius erat Pelagianorum error , negare peccatum originale esse haereditariam naturae nostrae corruptionem . Greg Val. Jes. lib. De orig. pet. c. 2. in initio . That this doctrine of denying originall sinne was ( as their owne L. Iesuite confesseth ) the proper heresie of the Pelagians . And not so only , but saith furthermore that 3 3 Caluinus & Lutherus , caeterique Protestantes adeò non negârunt originale peccatum , vt illud prodigiosis loquendi modis exagitant , etiam in renatis manere dicunt , &c. Idem Ib. cap. 8. & in Tom. 2. disp. 6. q. 11. punct. 1. §. Quam quaestionem . Caluin and all other Protestants are so far from denying originall sinne , that they doe monstrously extend the nature thereof euen vnto persons regenerat . I let passe a dozen such criminations cast by him vpon Protestants , which by the testimonies of his owne Doctors may be prooued to haue beene lewd and intolerable slanders . I insist now only vpon such his confessions , whereby it may appeare he hath been , in his iniuries against his Aduersaries , the greatest Aduersary to his owne conscience .

68 First he maketh Protestants guilty of the heresie of 4 4 Nouatianorum error praecipuus erat , non esse in Ecclesia potestatem reconciliandi homines , nisi per baptismum : Posteà etiam addiderunt , non debere baptizatos inungi chrismate ab Episcopis . Caluinus negat vllum esse Sacramentum poenitentiae praeter Baptisma , Lutherus Poenitentiam reijcit . Bellar. l. 4. De not . Eccle. cap. 9. §. Nouatianorum . The Nouatians , in taking from the Church all power of reconciling men vnto God . When as his own Authors note that , 5 5 Nouatianorum haeresis peccantibus omnem poenitentiae virtutem tollit , dicens eos , qui semel post Baptismum lapsi sunt , nunquam posteà consequi remissionem peccatorum , etiamsi eos poeniteat . Alphon. De castro . lib. 12. haeres. 3. tit . Poenitentia . Omne peccatum lethale post Baptismum commissum irremissibile censuerunt . Vega. l. 13. de Justif. c. 2. pag. 486. In Ioh. 5. 4. Dixit Christus , Noliampliùs peccare , nè deterius aliquid tibi contingat . Ex quo loco probat Pacianus contra Nouatianos , non negandam esse poenitentibus veniam , nec enim dixisse Christum iam noli peccare , quia non sanaberis iterùm , sed , nè deterius aliquid tibi contingat . Maldonat . Jes. Comm. in ●um locum Joh. The heresie of the Nouatians was this , viz. to deny any man , who should sin after baptisme , all hope of remission of sins , although he should repent . Yea and also Bellarmine himself in behalfe of Protestants confesseth else-where that 6 6 Dicunt Protestantes in Christianis post Baptismum requiri fidem & poenitentiam , vt iustificentur & remissionem consequantur . Bellar. lib. 3. de Justif. cap. 6 , & saepè aliâs . They require repentance and faith in Christians , that they may be iustified and obtaine remission of sinnes . Nor this only , but 7 7 Non de quauis poenitentia inter nos & Protestantes controuersia habetur , potest enim vera poenitentia vel in sola mentis conuersione , atque interna peccati detestatione consistere , vel in externis signis , vt moerore , lachrymis , confessione , corporis afflictatione se prodere , neque de hac re vlla est controuersia . Ipsi aduersarij Caluinus & Chennitius opera externa laboriosa , vt signa verae poenitentiae internae non reijciunt . Deindè absolutionis ritum aliquem fere omnes agnoscunt . Sed hic est status controuersiae , vtrùm poenitentia signis externis manifestata , accedente ad eam verbo absolutionis , sit Sacramentum propriè dictum . Bellar. lib. 1. de Poenit. cap. 8. §. Vt igitur . There is no difference betweene vs ( saith he ) and Protestants about repentance as it is a conuersion vnto God with detestation of sin , or as it consisteth in outward signes of sorrow , weeping , confession , and outward chastisements , yea and almost all of them allow an outward rite of absolution . But the only controuersie betweene vs is , whether Penance bee properly a Sacrament . The contradiction is this , to impute vnto Protestants an heresie which taketh away all maner of Repentance and hope of remission for sin past , and yet to acknowledge in them a contrary orthodoxall truth , which is , to professe a necessity of Repentance , and reconciliation and remission of sinnes .

69 Againe , he attributeth vnto Caluin the heresie of the Manicheis , 8 8 Manichaeorum est ( inquit Hieronym . ) hominum damnare naturam , & hominum auferre arbitrium , & peccatorum originem non tribuunt Manichaei libero arbitrio , inquit Augustinus . Idem Calunius . Bellar. l. 4. de Not. Eccles. cap. 9. §. 8. Manichaeorum . Who ( saith he ) did condemne the nature of men , depriuing them of freewill , and ascribing the originall and beginning of sin vnto the nature of man , and not vnto his freewill . Seeing hee hath himselfe obserued that , 9 9 Iohannes Calunius docet quòd in initio homo habuerit liberum arbitrium , nunc non habet . In hac integritate ( inquit ) libero pollebat homo arbitrio , quo , si vellet , adipisci posset vitam aeternam . Bellar. l. 1. degrat . primi hominis . §. in eodem principio . Caluine teacheth that man in his first creation had freewill , whereby in his integrity he might , if hee would , haue attained vnto eternall life . This contradiction in this point is no more than this , to charge Caluin with that which he did not beleeue . Is not this singular falshood ? and yet behold a more notable than this .

70 He accuseth M. Bullinger of 10 10 Henricum Bullingerum non puduit scribere tres esse in diuinitate personas non statu sed gradu , non substantiâ sed formâ , non potestate sed specie differentes . Certè personas gradu , formâ , specie differentes , vix Ariani ipsi dicere ausi essent . Bellar. praef. in Contro . de Christo. §. Henricum . Arianisme , because of this sentence [ Tres sunt , non statu sed gradu , &c. ] Notwithstanding hee knew this was the very sentence of 11 11 Sic scribit Tertullianus in libro aduersus Praxeam , Tres sunt non statu sed gradu , non substantiâ sed formâ , non potestate sed specie . Greg. Val. Jes. lib. de vinit . & Trinit. c. 9. Tertullian . And is therefore else-where expounded as orthodoxall and iustifiable by 12 12 Tertullianus in libro aduersus Praxeam cùm dixit filium distingui à Patre non statu sed gradu , per gradum intelligit ordinem personarum . Bellar. l. 1. de Christo , c. 10. §. Respondeo secundum . himselfe .

71 Though P R. require but three examples of falshood , yet may I not enuie him a further choice , because I know not the curiositie of his palate . Therefore let him againe consult with Cardinall Bellar. in another taxation of Protestants , saying in one place that , 13 13 Secundùm errorem Caluinistarum ( speaking of a Christian soule departing this life ) non ad Deum ibat , sed ad inferos , aut alium locum extra coelum , vbi non magis Deus est , quàm hic nobiscum . Bellar. l. 1. de Beat Sanct. cap. 4. paulo post initium . They teach that the soules of faithfull men departing this life doe not goe directly vnto heauen . In another place he himselfe together with his fellow Iesuite haue publikely recorded that it is a common 14 14 Octaua obiectio ( answering to the obiection of Protestants ) sumitur ex 2. Cor. 5. [ Si domus terrena nostrae habitationis dissoluitur , habemus domum non manu factam in coelis ] rectâ igitur post mortem sinè Purgatorio pij homines transferuntur in coelum . Respondeo &c. Bellar. l. 1. de Imag. c. 8. §. Octaua obiectio . And Obijciunt nobis Protestantes loca Scripturarum & Patrum , in quibus duplex status eorum , qui moriuntur , significatur , impiorum in supplicium aeternum , & iustorum in vitam aeternam . Deinde huiusmodi loca Scripturarum vrgent , quibus determinatè significari videtur , eos qui ex hac vita discedunt in statu gratiae statim recipi ad beatitudinem . vt Apoc. 14. Beati qui moriuntur in Domino , requiescunt à laboribus : Si ( inquiunt ) omnes beati , tùm nulli in Purgatorij cruciatibus continentur . Greg. Valent. de Purg. c. 8. and the Rhemish Annot in Apoc. 14. 13. Obiection of Protestants proouing from Scriptures against the doctrine of Purgatory , that the soules of the faithfull presently after death goe directly vnto heauen .

72 He resteth not heere , but once againe challengeth 15 15 Quidam antiqui haeretici fuerunt , qui negabant Eucharist●am esse veram carnem Christi , & tantùm esse volebant signum & imaginem corporis Christi . Hanc haeresin refert Theodoretus , eandem docent hoc tempore Zuinglius , Caluines . Bellar. l. 4. de not . Eccl. c. 9. ad finem . Caluine for ( as he calleth it ) an ancient heresie alleged by Theodoret , affirming , that there is only a figure of Christs body in the Eucharist . And yet in another place affirming both 16 16 Quae sententia citatur à Theodoreto in Dialogo , vbi tamen nunc non habetur . Sed nè glorientur Caluinistae sententiam suam valdè antiquam esse , illud est obseruandum , antiquissimos illos haereticos non tàm sacramentum Eucharistiae , quàm mysterium incarnationis oppugnâsse . Bellar. l. 1. de Euchar. c. 1. in initio . That that opinion is not ancient , nor yet now to be found in Theodoret , and also that , 17 17 Docet Caluinus symbola & corpus Christi , licèt inter se loco plurimùm distent , tamen coniuncta esse non solùm ratione signi , quia vnum est signum alterius , sed etiam quia vnà cùm signo Deus exhibet verum Christi corpus & sanguinem , quo animae nostrae alantur ad vitam aeternam . Bellar. ib. §. Secundò docet . The foresaid doctrine of Caluine doth teach that in the Eucharist there is to be exhibited vnto the faithfull not only a signe of Christs body , but also the body and blood it selfe by which mens soules are nourished vnto eternall life . Or as another Iesuit testifieth for Caluine , 18 18 Docet Caluinus corpus Christi ab animis nostris in Eucharistia substantialiter communicari . That our soules communicate with the body of Christ substantially . Heere is no more oddes in this accusation , than ancient and not ancient , heresie and not heresie . All these contradictions do certainly euince that he hath by publike imputations slandered those , whom in his conscience hee did acquit . And shall we thinke that his conscience could bee sincere in alleging other mens testimonies and witnesses , Greg. Valent. Jes. tom. 4. disp. 6. q. 3. punct. 1. §. Item . who is found thus perfidiously vniust in exhibiting his owne ? I spare to produce multitudes of this kind which I haue in store , and will be a debter to P. R. for many of this sort , ready to pay my debt as soone as this my promise shall be exacted .

Some examples of Cardinall Bellarmine his falsifications in the allegation of testimonies .

§ 16.

SAint Cyprian saith , 1 1 Cyprianus epist. 10. ad Pomp. Vnde est haec traditio ? an ex dominica autoritate descendens , an de Apostolorum mandatis & epistolis ? ea enim facienda esse quae scripta sunt testatur Deus . He●reunto Bellarmine . Whence is this tradition ? is it deriued from the Lords authority , or from the precept of the Apostles ? For God willeth that we should do those things which are written . From whence Protestants conclude , that the Scriptures are of sufficiencie for our direction in all questions of faith . Bellarmine answereth , that 2 2 Respondeo , Cyprianum haec scripsisse cum errorem suum tueri vellet , & ideo non mirum si more errantium tunc ratiocinaretur . Quare Augustinus contra Donatistas cap. 23. & ●equentibus hanc epistolam meritò refellit . Bellar. lib. 4. de verb. Dei , cap. 11. §. profert Cyprian . &c. Cyprian spoke this when he thought to defend an error , and therefore it is no maruell if hee erred in so reasoning , for the which cause S. Augustine ( saith hee ) did worthily refute him . The question is not what errour Cyprian held , but whether his maner of reasoning from the sufficiency of scripture were erroneous , or no. Bellar. pretendeth that S. Augustine did worthily reprooue him . But whosoeuer shall consult with S. Augustine in the chap. specified , shall find that this point by him is excellently commended , 3 3 Quod Cyprianus monet vt ad fontem recurramus , id est , Apostolorum traditionem , & indè in nostra tempora canalem dirigamus , optimum est , & sine dubitatione faciendum ▪ Traditum est igitur ab Apostolis quòd sit vnus Deus , vnum Baptisma , vna fides , Ephes. 4. August . lib. 5. de Baptismo . cap. 26. That Cyprian warneth vs ( saith S. August . ) to run vnto the fountaine , that is , vnto the tradition of the Apostles ; from thence to deriue a conduit to our times , it is chiefly good and doubtlesse to be performed .

74 Secondly , Bellarmine to establish the authority of the Pope , doth giue this prerogatiue to S. Peter , to wit : 4 4 Vigesima secunda praerogatiua Petri est , quod solus Petrus Episcopus ordinatus fuerit : caeteri autem à Petro. Probatur ex Anacleto Epist. 1. In nouo Testamento &c. à Clemente Alexandrino , à Cypriano lib. 4. Epist. à Leone Sermone 3. de assumptione sua ad Pontificatum &c. Bellarm. lib. 1. de Pontif. Rom. cap. 23. That S. Peter was the only Bishop , and that other Apostles tooke their orders from him : which he laboureth to euince from the testimonies of Anacletus , Clemens Alexand. Eusebius , and Cyprian ; wherein he is refelled by his own Doctours . One saying , that 5 5 Nonnulli contendunt caeteros Apostolos eam potestatem iurisdictionis accepisse , idque probare conantur ex authoritate Anacleti , Cypriani , Augustini , Leonis , Clementis Alexandrini . Sed reuera non faciunt id quod istius sententiae autores volunt . Franciscus de victoria relect. 2. conclus . 1. §. quod . Indeed those Fathers meane no such thing : Another , that 6 6 De epistola pontificum Clementis & Anacleti , multa sunt quae manifeste ostendunt illas esse supposititias , quibus nituntur ij , qui plus quàm expedit Sedis Romanae authoritatem amplificant . Cardinal . Cusanus de Concord . Cathol. lib. 3. cap. 2. The Epistles of Anacletus are counterfet , which many vrge more than is meet to the end they may aduance the authority of the sea of Rome .

75 Againe , where Bellarmine citeth the testimony of 7 7 Extat apud Platinam forma electionis Hildebrandi in haec verba : Nos sanctae Romanae Ecclesiae &c. Bellarm. lib. 4. de Roman . Pontif. cap. 13. §. Extat , &c. Platina for the commendation of Pope Hildebrand : And in another place finding Platina obiected in the question of confession , answereth for the disabling of the Author , saying , 8 8 Being vrged with his testimonie in the case of Romish Confession , by the Decree of Innocentius , he answereth : Sed neque Platina publica authoritate & ex publicis archiuis vitas illas Pontificum scripsit . Bellarm. lib. 3. De Poenit. cap. 13. §. Sed neque . that Platina had no publike authority to pen the liues of the Popes from publike records . Which is notably false , Platina himselfe in his epistle Dedicatory vnto the then Pope writing thus : 9 9 Tu Theologorum Princeps ( maxime Pontifex ) non frustrà mandâsti vt res gestas Pontificum scriberem . Platina in Praefat. operis . Thou ( o Prince of Diuines , and chiefe of Bishops ) hast commanded mee to write the liues of the Popes : whose history is therfore greatly commended by Balbus , as being 10 10 Quae Platina de vitis Pontificum scripsit vera sunt existimanda , quippe cum ea ex publicis tabulis scripsit , aliisque legitimis documentis deprompsit : in quibus res gestae Pontificum historica fide continentur . Hieron Balbus de coronatione . §. Post mortem Constantini , &c. True , and taken out of publike monuments . I could furnish P. R. with infinite such like delusions , and will also whensoeuer my Aduersary shall renew his demand : for such a multitude of examples I could bring , that I finde it a greater difficulty for me to subtract , than to multiplie .

76 Therefore I will now confine my selfe within the precincts of but one onely controuersie concerning Purgatory : where Bellarmine distinguishing of the diuers acception of the word fire in the writings of ancient Fathers , concludeth that , 11 11 Vocatur purgatorium locus quid à , in quo , tanquam in carcere , post hanc vitam purgantur animae , quae in hac plenè purgatae non fuerant . De hac est tota controuersia . Bellar. lib. 1. de purgat . cap. 1. § vocatur . Patres aliqui per ignem non intelligunt ignem purgatorij , sed ignem diuini iudicij , quomodo loquitur Paulus in 1. Cor. 3. cùm ait , vniuscuiusque opus quale sit ignis probabit . Bellar. lib. 2. de purgat . cap. 1. §. Adde . Apostolus 1. Cor. 3. lgnis probabit ] loquitur de igne seueri & iusti iudicij Dei , qui non est ignis purgans & affligens , sed probans & examinans . Bellar. li. 1. de purg . cap. 4. §. Superest . When the Fathers speake of the fire of the day of doome , when all the world shall be of a flame , they meane not Purgatory fire , which soules suffer immediately after death . After this hee allegeth . 12 12 Sunt apertissima loca ex patribus , vbi asteritur purgatorium , quorum pauca quaedam afferam . Bellar. lib. 1. de purgat . cap. 6. §. Denide &c. Most plaine places , ( as hee calleth them ) out of the Fathers for proofe of Purgatory . Amongst others ( in his first booke de Purgatorio ) S. 13 13 Vide Ambrosium Serm. 20. in Psal. 118. Ibidem , §. Ambrosius &c. Is in Psal. 118. Serm. 20. Omnes , inquit , oportet transire per flammas , siue Ioannes sit siue Petrus &c. Bellar. lib. 2. de purgat . cap. 1. §. Ambrosius . Et paulò post Ambrose serm. 20. in Psal. 118. for proofe of Purgatory fire : which hee himselfe confesseth in his next booke 14 14 Ambrosius hoc posteriore loco ( speaking of the Psal. 118 ) videtur per ignem non intelligere purgatorium . Bellar. ibid. §. Adde &c. He vrgeth Hilary not to be meant of Purgatory . So he dealeth also with S. 15 15 Inter apertissima loca . Hilarius in Psal. 118. illud [ concupiuit anima mea desiderare iudicia tua ] nobis ( inquit ) est ille ignis obeundus in quo subeunda sunt grauia illa expiandae à peccatis animae supplicia . Bellar. li. 1. de purga . ca. 7. §. Hilarius . Rursus Hilary , vrging his sentence vpon the Psalm . 118. as an euident place for Purgatory , which by his owne iudgement 16 16 Hilarius in Psal. 118. in illa verba : Concupiuit anima &c. vbi insinuat B. Mariam transire debuisse per illum ignem . Bellar. lib. 2. de purgat . cap. 1. §. Idem videtur : Rursus . Aliqui ( amongst whom he citeth Hilarie ) videntur non intelligere ignem purgatorium vt ( answering to the place aboue mentioned ) Hilarius . ibid. §. Adde . Seemeth not to signifie Purgatory . And yet againe , among his 17 17 Sunt apertissima loca in patribus . Bella. lib. 1. de purgat . cap. 6. §. Deinde sunt , Paulo post . manifest places of the Fathers for Purgatory , he allegeth the testimonies of 18 18 Vt Origenes homil. 6. in Exod. Saltus fit si quid forte plumbi habent admixtum . Origen , 19 19 Et Basilius in Isa. 9. quod depascatur & deuoret ignis purgatorius . Basil , 20 20 Et Lactantius lib. 7. cap. 21. perstringentur igne atque comburentur . Lanctantius , 21 21 Et Hieronymus in fine Comment. in Isaiam : quorum opera in igne probanda . Hierom , 22 22 Ambrosius in Psalm. 36. Non exuremur , tamen vremur , &c. Haec omnia Bellar. lib. 1. de purga . cap. 6. Ambrose : all which are acknowledged expresly by 23 23 Origenes dixit : Omnes homines excepto Christo , aliquo modo vrendos esse igne conflagrationis diuini iudicij . Et Hilarius vnà cum Ambrosio Origenem sequu●us est . Eodem pertinere videntur quae Basilius annotauit : ad eandem opinionem aparet allusisse Hieronymum , & longe antè Hieronymum quoque Lactantium . Sixtus Senensis Bibliothe . lib. 5. annot. 171. Lactantius lib. 7. cap. 21. perstringentur inquit &c. loquitur de ijs qui in resurrectione sunt igni tradendi . Suarez Iesuita in part . 3. Thom. qu 59. art. 6. disp. 57. sect. 1. §. Ambrosius in Comment. in Psal. 36. consentire videtur cum Origene qui dicit omnes homines , Christo excepto , probandos esse & aliquo modo vrendos igne conflagrationis diuini iudicij . Sixtus Senens . Bibliothe . lib. 5. annot. 171. Sixtus Senensis , from the euidence of the contexts to haue spoken only of the fire of the day of iudgement , and consequently as 24 24 See afore numb . 12. Bellarmine hath taught vs ; not of the fire of Purgatory . Lastly he professeth to confirme the doctrine of purgatory out of most of the 25 25 Purgatorium ex Patribus Graecis & Latinis probamus . Bellar. lib. 1. de purgat . cap 6. Greeke and Latine Fathers . And another Iesuite saith more largely 26 26 Omnes veteres Graeci Patres agnouerunt purgatorium & Scriptis suis luculentissimè prodiderunt . Salmeron Jesuit . Comm. in 1. Cor. 15. disp. 25. in fine . of all the Greeke Fathers : which is an assertion as false , as peremptory , euen by the confession of their owne Bishop saying : 27 27 Legat qui velit Graecorum veterum Commentarios , & nullum , quantum opinor , aut rarissimum de purgatorio sermonem inueniet : Sed neque Latini simul omnes huius rei veritatem conceperunt . Roffens . art. 18. aduers. Lutherum . That there is very rare mention of Purgatory in the Greeke Fathers ; and that the Latine Fathers did not all at first apprehend the doctrine thereof .

77 If any shall but obserue in this one controuersie the number of witnesses brought in for the confirmation of this their new Article in the name of ancient Fathers , which are by confession of our Aduersaries meerely counterfet . as Clemens his Constitutions , Clemens Epistles , Athanas. in quaest. Eusebius Emissenus , Iosephus Ben Gorion , Hieron . in Prouerb . August . ad fratres in Eremo , the Liturgies of Iames and others : All which as they are vrged for proofe of Purgatory , so are they reiected by their own men ( I desire to be challenged for proofe heerof ) as forged , or corrupted , or Apocrypha ; and indeed no better witnesses for truth , than the Knights of the post bee fit men for a Iury. . If further he shall mark how true Fathers and Scriptures are instanced in for proofe of the same Article , whereof ( when I speake of Fathers ) most of them ( when I speake of Canonicall scriptures ) all of them are found by the iudgement of their owne Doctors to be tortured , wrested , and forced , as it were , to say that which they neuer meant . If he , lastly , consider how almost euery one of them indeuouring the defence of the same doctrine is in his owne assertions contradicted by himselfe , which may be in this one controuersie concerning Purgatory , a late Article of their faith , most plainly discerned .

78 These obseruations may giue our Reader such a scantling of their dealing , that we may iustly pronounce P. R. his censure vpon themselues , Not to be beleeued heereafter . So desperate hath his demand beene , when he required any one ouertaken in a triple falsitie , as though he would venture all the credit of all the Annotations vpon the Remish Testament , all the volumes of Baronius his Annales , all the monuments of Councels in their Binius and Surius , all the disputes of Bellarmine , of Greg. de Valentia , of Coccius , and all other their late Doctors , vpon ( as I may so call it ) only tray trippe , a triple falsitie , and then neuer to be credited againe . I am perswaded that no Protestant , who hath beene conuersant in reading and examining their Authors , but he will stand astonished to heare this grant our Mitigator maketh , as being ( as I haue said ) intolerably disaduantagious vnto the Romish part : but he will easily cease to maruell when he perceiueth by whom it is made , to wit , P. R. the Authour of the booke of Mitigation , who himselfe is guilty of thrice three palpable falsities , so that none shall heerafter need to wonder why hee hath beene so lauish in hazzarding other mens credits , seeing he is so desperately prodigall of his owne . Let vs draw neere vnto him to shew this , for hee calleth vs vnto him .

A Satisfaction vnto P. R. his second demaund concerning himselfe , in the discouerie of his owne not orious falshoods , inforcing him by vertue of his owne promise neuer heereafter to credit himselfe .

§ 17.

79 P. R. amongst others is bold to insert himselfe : a a Pref. to the Reader pa. 28. num. 25. If any ( saith he ) hath set down in Print any such falsity , so that it must needes bee presumed that hee knew the vntruth , and yet would set it foorth : I will in my conscience greatly discredit that Author , whether it be another or my selfe , if two or three such falsities may be shewen . So he .

Our Mitigator would seeme to haue a conscience , and so I doubt not but he hath ; but so miserable , as ( if it be lawfull to iudge by probabilities ) it were a kind of happinesse for him to haue no conscience at all . Let our Reader witnesse betweene mee and him according to the euidence of testimonies which shall bee brought against him ; most of them shall bee so apparent , that any one vnderstanding English may presently discerne them . I will not vrge him with his own contradiction , who in his preface to his Reader saith , b b Pref. to the Reader num. 25. pag. 28. I returne to the Treatise of T. M. for more of his name we cannot yet find out . And yet had in his Epistle Dedicatorie vnto both the Vniuersities , which is set before the Preface , mentioned T. M. in his expresse name c c Epist. Ded. num. 5. & num. 25. and again , num. 25. and num. 28. Thomas Morton , fiue seuerall times . But this fault were very pardonable , were it not in him who will thinke no fault pardonable in his aduersary : neuerthelesse I hold it excusable by the vertue of this common Prouerbe : Cart before the Horse , as we say . I therefore note not this for a falsity , because a lie is onely then , when the tongue or pen goeth against the mind and wit of the speaker or writer . But in this contradiction I thinke rather that P. R. his pen runne before his wit , and so will hee excuse himselfe , except hee had rather bee accounted lyingly witty , than witlesly rash . Other such like stumblings I ouerpasse . I come to note such his falles , as may seeme to bee recouerable by no excuse .

One falshood of P. R.

80 Let that be first which I d d See aboue §. 3. num. 6. 7. 8. &c. haue already mentioned , where peremptorily he affirmed that the Clause of reseruation was not by me set downe in Latine throughout my whole Treatise against Aequiuocation aboue once : whereto the Reader may answer for me that it is set downe in Latine aboue twenty times . What excuse can he pretend ? ignorance , ouersight , negligence ? why , the booke was present before his eies , euen in those places which he particularly discussed . Could that errour be by errour of Print , diuersitie of translation , or difference of Editions ? ( for these are all the pretences which he will allow ) not one of all these ( he knoweth ) can redeeme him from guilt : and therfore I may pronounce against him in his own words : He must needs be presumed to haue known the vntruth of his assertion , and yet would set it foorth . And therefore by this one example may learne heereafter to mistrust himselfe .

A Second falshood .

81 Where I writ of my Aduersary the Moderate Answerer thus : e e Full satisfaction Epist. to the seduced brethren . He ( say I ) wilfully seating himselfe in the chaire of those Doctours , whom the Apostle describeth , saying [ They will be Doctors , and yet vnderstand not what they say , nor whereof they affirme . ] By which particle , [ He , ] euen the vulgar Reader may vnderstand that I described but one , which was , my Aduersarie the Moderate Answerer , who vsed to satisfie obiected testimonies , saying : If this be these mens opinions , and neuer inquired what their opinions were . Therfore I iudged him to be a Doctor of that chaire signified by the Apostle : where the Doctour faith , he knoweth not what . This my application vnto only that one , our P. R. setteth on his owne tenters , and stretcheth it vnto all , saying , f f Treatis . Mitigat . Epist. Dedic . num. 23. But whether this description of fond presumptuous Doctors doth agree vnto our Catholike Priests or to Protestants , will appeare , &c. And againe , Now let vs see how he goeth about to prooue our Priests such bad Doctours , &c. Which he did to make me seeme so presumptuous , as to think all Romish Doctors vnlearned , which had been ( I confesse ) an odious presumption . Let them be as greatly learned as they are , or else as they would seeme to bee , yet must there be a con , I meane an heart zealous of the truth , to be ioined with science to make vp a perfect conscience , which is the true Doctour indeed : otherwise wee know , that g g Gen. 3. 1. The Serpent by being the most subtile of all the beasts in the field , will deserue no better commendation , than to be accounted the skilfullest Seducer . Of which kind P. R. will prooue himselfe to be ; for what excuse may he now vse to free himselfe from falshood ? Editions ? Translations ? Prints ? Heere is only one Edition , and that only in English . Will he say , that it was an error of ignorance , ouersight , negligence ? So might some peraduenture iudge of it , who doe not obserue that hee is euery-where ouer-diligent to draw vpon me an imputation of arrogancy and malice .

A Third falshood .

82 Where the Moderate Answerer , to proue the doctrine of Protestants rebellious , obiected vnto mee the positions of Goodman , I made this answer , h h See Full satisfact . Part. 2. chap. 3. pag. 103. If I should iustifie Goodman , although your examples might excuse him , my heart should condemn my selfe . Signifying , that although Goodman were gracelesse in his conclusions , yet compared with the heinous practises of Romish Priests , might ( but as Tyre and Sydon in respect of Capernaum and Bethsaida , that is , as the lesse sinner in respect of the greater ) be thought excusable . And I added also heerunto these words , Let vs leaue Goodman as a man who by his false and wicked positions hath falsified his name . Yet P. R. aduentureth to say thus ; i i Treatise of Mitig. cap 3. num. 14. pag. 100. Hee ( meaning Tho. Morton ) doth particularly iustifie Goodman . What falsitie shall we call this , where an accusation is laid against mee for iustifying that man , whose positions I call false and wicked ; whose person I hold vnworthy of the name of a good man ; whom , I say , I cannot iustifie without condemnation of mine owne soule ? What excuse now shall P. R. make ? shall it be edition , print , translation ? there is no difference in these kindes . Was it negligence or ignorance ? the words are plaine and all in English . Wherfore if my speech concerning Goodman bee a iustification , then may not P. R. be offended to be iustified by me in like terms , thus : If I should iustifie P. R. his accusations , or thinke that he writ with a good conscience ( although the example of some libelling spirit might excuse him in this kind ) my heart should condemne my selfe : and therefore I passe him ouer as one who is not worthy of any name , except P. R. which may signifie Perfidiae Reus , that is , a man guilty of perfidiousnesse , his positions are so rebellious , and his accusations so false and calumnious . Whereof he will giue vs many examples .

A Fourth falshood .

83 The Moderate Answerer obiected also the examples of Knox and Buchanan as Doctors and Actors of the rebellion in Scotland . My Answer was , that k k See Full Satisfact . Part. 2. cap. 4. pag. 107. Their seditious doctrine was condemned in Scotland , noting them to haue beene worthy of all condemnation . Neuerthelesse P. R. doth obiect , that l l Treatise of Mitig. cap. 3. num. 14. pag. 100. He ( meaning Tho. Morton ) taketh vpon him a iustification of all Protestants for rebelling against their Princes in any Countrey whatsoeuer , but more particularly some in England , and others as Knox and Buchanan , and the like Ministers in Scotland , turning vpside downe the States against their Soueraignes . This is no more , than if an Italian obiecting vnto mee that wee haue theeues in England , and I should answer , It is true we haue so : but yet so farre is theft from being tolerable in our State , that when theeues are catched , they are foorthwith condemned and hanged : and then the Italian should challenge mee that in thus answering I iustified theeues . The crimination of P. R. is altogether alike , and consequently he must needs bee presumed to haue knowen the vntruth , and to haue obiected this for the preiudice of my conscience , to the strangling of his owne .

A Fift falshood .

84 In my book of m m See Full Satisfact . Part. 1. chap. 7. pag. 20. Satisfaction I had this passage , concerning an obiection against some Protestants , answering , Deny Christs to be God ? God forbid ! but to be God of God onely in a particular sense , this indeed they doe . But can you finde no more Protestants of this opinion , ( to wit , besides M. Willet , and D. Fulke ? ) Your Iesuit reckoneth vp Caluin and Beza , and I thinke he saith truely . I would either he or you did as truly vnderstand them . But yet we wish to heare what your Doctors thinke of this Protestants opinion : your Campian calleth it monstrous , &c. A little after I added ; This doctrine , Doth ( in the iudgement of your famous Bellarmine ) seeme Catholicall : because they deny not the sonne to be from the father ; but they deny the essence of the Godhead to haue any generation . Hence P. R. inferreth and inforceth thus : n n Treatise Mitig. ca. 6. num. 53. & num. 54. pa. 230. Thomas Morton saith that Bellarmine reckoneth vp Caluine and Beza to be of that opinion . And who would not thinke vpon this Assertion of T. M. but that Cardinall Bellarmine were contrary to himselfe , accusing Caluine , and yet iustifying his doctrine ? You see how many sleights are vsed heere in deceiuing the Reader . As though I had endeuored to make Bellarmine contrary to himselfe , when as against the Iesuit Campian accusing Caluin and Beza , I opposed Bellarmine the greatest champion among the Iesuites as to be contrary vnto the other for defense of Caluins doctrine : manifesting this difference of Campian and Bellarmine , in these distinct letters r , s , z. Yet this Falsificator to make me seeme to haue vsed sleights as falsly heerein to make Bellarmine seeme contrary to himselfe , hath with his owne nimble sleight confounded the different testimonies of Campian and Bellarmine , who were produced as contrary one to another . What excuse may be admitted in this place ? ignorance , negligence ? &c. Why P. R. looketh vpon the place , and vnderstandeth English : and yet falsly obiecteth a sleight of deceiuing my hearer , himselfe by a fine sleight abusing both me and the hearer . The only excuse ( I feare ) must be that hee beheld the place with a squint-eid malice , which can neuer rightly discerne the truth .

A Sixt falsitie of P. R.

85 Heere P. R. rangeth at large , saying , that o o 〈◊〉 ●um . 〈◊〉 pag. 113. Thomas Morton framed a second part of his book for iustification of Protest●… yet in effect he confesseth all that his Aduersary opposeth . Let P. R. learne what this meaneth , Litera occidit , and then let him come to be tried by my Booke , and almost a childe may discerne that in this one obiection hee hath giuen his conscience many a mortall wound . Many falsehoods in one . In effect confessed all that was opposed ? What is there almost of all that was opposed by the Mod. Answ. ( excepting the examples of Knox , Buchanan , Goodman , Munster , which all I iustly condemned ) which was not directlie confuted ? for in the part. 2. of the Full Satisfact. cap. 1. it was prooued out of Bellarmine to bee the generall doctrine of Protestants , that , Spirituall men haue no authority to depriue Princes of their kingdomes . In the cap. 5. is set downe the expresse doctrine of Caluine and Beza , condemning all rebellious doctrine . In the chapter 6. are produced two Romish Historians acquitting the Protestants in France from suspition of rebellion . In the cap. 10. the Moderate Answerer is prooued to be impudently false for alleging only dumbe Authors to make Luther guilty of the losse of Rhodes and Hungarie , which then fell into the paw of the Turke : where I , from their owne Historians , did euince that Adrian the Pope was chargeable for that great losse in Christendome , which was without any witnesse or coniecture obiected against Luther by that Moderate Answerer . In the cap. 11. my Aduersary would needs accuse Luther to bee of the same opinion with Munster , who raised horrible rebellions in Germany , which is so notorious a slander , that their owne Doctors ( as I haue shewed ) haue acquitted Luther , confessing that Luther writ against those turbulent spirits , and taught all Christians to arme themselues against that rebellious crew , and to put them to death . These and many such confutations I vsed against the Moderate Answerer , conuincing him of notorious ignorance and falshood . And can now P. R. call a Confutation a Confession without a grosse abuse of the confidence of his Reader , and his own conscience ?

A Seuenth falsitie .

86 In the Full Satisfact. part. 2. chap. 5. the Moderate Answerer did obiect thus ; p p Full Satisf . part. 2. cap. 5. pag. 107. Caluine and Beza and the rest of that holy Synod say , that the Kings and Queenes , their children , posterity , and all Magistrates must be put to death . And so euery Protestant must be more than a Pope . This hee deliuered without iust witnesse , and this I confuted from the direct and expresse doctrines of Caluine and Beza . And after a long iustification of them concerning their doctrine , at the length in the chap. 7. pag. 119. I concluded thus ; Wee haue heard of their opinions , haue you any thing to except against their practise ? Which question was not made in way of deniall , as though my Aduersary would not charge Caluine and Beza with any practise of rebellion ; but after the maner of art and common speech , by way of Transition , to shew more orderly and emphatically what was by the Moderate Answerer obiected against their practise , which is set downe immediately after . And yet P. R. maketh this one of his instances , and proofes of my fraudulent dealings . Heere I would charge my Christian Reader in the obligation of truth it selfe to giue him audience , for his clamor is vehement , and his accusation may seeme to bee important . Thus then P. R. q q Treatis . Mitig. c. 4. num. 42. pag. 131. And hauing said thus , hee ( Tho. Morton ) passeth yet further , adding a second prouocation about practise , in these words : We haue heard of their opinion ( to wit , of Caluine and Beza ) haue you any thing to except against their practise ? And this demand he made , when he knew and had seene his Aduersaries many and most grieuous accusations against them in that kind , Mod. Answ. c. 9. not only for mouing that people of Geneua to open rebellion against their Lord and Prince the Bishop , but also the people of France , against their King and Soueraigne , citing good authorities for the same , saying : Caluine and Beza armed the Subiects against their Prince of Geneua , and ( as Caluiue himselfe , Doctor Suttcliffe , and the Bishop of Canterbury be witnesses ) deposed their Soueraigne from his Temporall right , and euer after continued in that state of rebellion . They celebrated also a Councell , wherein was concluded that K. Francis the Second , then king of France , his wife the Queene , his children , Queene mother , &c. should be destroied . And his quotations for these things are : Beza lib. de iure Migistrat . Suttcliff . answ. to Suppl . and Suruey . Caluin in Epist. Pet. Far. orat . cont. Sect. defens . reg. & relig. &c. All which being seene by our Minister , he demandeth notwithstanding , as you haue heard , with this hypocrisie , Haue you any thing to except against their practise ? as though there were nothing at all not only not to be accused or reprehended in them , but not so much as to be excepted against . And is not this notable dissimulation in a matter so cleere and euident ? Who can beleeue this Minister heereafter ?

87 Nay is there any but will rather beleeue mee heereafter when he shall see me abused by so intolerable impudency as I am perswaded he neuer heard of heeretofore ? For I am accused to haue vsed that interrogation [ Haue you any thing to say vnto their practise ? ] in dissimulation , as though I would haue concealed my Aduersaries obiection against Caluin and Beza , in pretence that nothing at all were not onely not to bee accused or reprehended , but not so much as to be excepted against . Wherunto I haue only this to answer , that there is nothing in all this obiection which hath not beene both literally expressed by me , and also particularly confuted . Let vs compare the obiection as it is repeated by P. R. and see if there bee any thing which I haue pretermitted . First these words , Caluin and Beza armed Subiects against their Prince of Geneua : these r r The Full Satisfaction part. 2. cap. 7. pag. 119 I haue verbatim expressed , except only that for At Geneua , I haue Of Geneua . Can there be any falshood in the particle Of ? In the next words , And as Caluin himselfe , Doctor Suttcliffe and the Bishop of Canterbury bee witnesses , deposed their Soueraigne from his temporall right , and euer after continued in that state of rebellion . And this s s Satisf . part. 2. cap. 7. pag. 119. hath beene by me repeated also verbatim , excepting that for continued , I said continue . And can P. R. suspect any hypocrisie in the letter d ? The next , They celebrated a Councell , wherein was concluded that K. Francis the Second , the king of France , his wife the Queene , his children , Queene-Mother should be destroied . This obiection also hath beene set downe in these words : t t Satisf . part. 2. cap. 4. pag. 107 Caluin and Beza and the rest of the holy Synod say that the Kings and Queenes of France , their children , posterity and all Magistrates must be put to death , and so euery Protestant must be more than a Pope . Heere is more propounded than this my rigid Aduersary hath noted , namely , Euery Protestant shall so be a Pope . Shall hee feare any ambush in this clause ? Lastly the testimonies which are heere repeated , u u Satisf . pag. 119. Beza de iure magist . Suttcliff . Arch. Can. Caluin , And pag. 111. P. Frarer . were by me particularly both noted , and answered : and most of these P. R. himselfe ( that wee may know he was not ignorant heereof ) hath particularly discussed . Vnder what visard then could he call a perfect manifestation of this obiection a dissimulation ? or a full answer vnto euery obiected exception a concealement , as though nothing had beene reprehended ? or a particular repetition and satisfaction to all , an hypocriticall dealing , as though there had beene nothing obiected at all ? Sure I am , it had beene more for the credit of P. R. if hee had plaid the hypocrite in this taxation , to vse some colourable slander , and not to haue laid himselfe so nakedly shamefull in this kind , that very boyes , by comparing these places , may see his deformitie . But O the impotency of malice ! it is not vnlike vnto the blindnesse of the Sodomites , who after that they had seen Lots house , yet groped for the doore . So P. R. a litle after x x Tract . Mitigat . c. 4. n. 42. pag. 132. discusseth some of my Answers , to this obiection of Practise , and yet now will not acknowledge the beginning .

An eight falsitie of P. R.

88 To the y y Satisfaction part. 2. cap. 3. pag. 102. Moderate Answerer obiecting the Commotion of Wiat in Norfolke , in the dayes of Q. Mary , which my friend P. R. hath obserued , & therby ( to make me one of his incorporation ) would conclude me a double Liar . Let vs heare him . z z Treatise Mitig. cap. 4. num. 36. & 37. pag. 128. To that then of Sir Thomas Wiat , the Duke of Suffolke , and others , he answereth diuersly . First , The History relateth ( saith he ) the pretence of Sir Th●mas Wiat thus : A Proclamation against the Queenes mariage , desiring all English-men to ioyn for defence of the Realme , &c. Then that in Queene Maries Oration against Wiat there is not to be found ( sayth he ) any scruple concerning the cause of Religion . Thirdly , that no Minister of the Gospell was brought in question as a Commotioner in that cause . Lastly , if intent might answer for Protestants accused in that name , then is it plaine , that it was not Religion ; if for Wiat and his fellowes , it is plaine , that it was not against the Queene or State , but for both . So he . In all which different clauses of Answer , consider if any one be in it selfe true : for as for the first and second , though Wiat pretendeth in his Proclamation the sayd mariage with Spaine to be the chiefe cause , yet not alone , but that the Queen and Counsell ( saith Fox ) would also by this mariage , as he affirmed , bring vpon the realme miserable seruitude , and establish Popish religion . ¶ And the same Fox relateth Queene Maries words in her Oration thus : Fox anno 1554. pag. 1289. That the matter of the marriage is but a Spanish cloake ( saith she ) to couer their pretenced purpose against our religion . So as in these two points the Minister lieth openly , but more in the last , That Wiats attempt was not against Queene Mary or the State , but for both : For that Q. Marie in the same Oration , as both Fox and Hollinshed doe ioyntly relate , affirmed Wiats answer to haue beene to Sir Edward Hastings and Sir Tho. Cornwallis , sent from her vnto them , which he also at his arraignment confessed , That he and his would haue the gouernance of her person , the keeping of the Tower , and the placing of her Counsellers .

89 The first lie he noteth , is in relating of the Oration of Q. Marie , wherein I sayd there was no scruple concerning Religion : and I cited for witnesse Hollinshed . This Authour ( as we may perceiue ) P. R. hath examined , and could finde nothing in him against me for this first point touching Q. Maries Oration : therefore he seeketh other euidence , and bringeth against me the testimonie of M. Fox , wherein there is mention of Religion . What therefore ? Therfore I am by him condemned for a liar . Nay , but rather by this opposing M. Fox P. R. hath wilily imitated the fraud of a fox , which creature , men say , doth vsually prey furthest from home . So likewise P. R. if he would haue proued me a liar , should haue done it out of Hollinsheds relation of Q. Maries Oration , which was the witnesse whom I produced : but he wanting cause of reproofe heerein , doth therefore range further to conuince me of lying by the testimony which I mentioned not . But whereas this Mitigator hath sayd , That a a Treatise Mitig. pag. 92. P. R. confuted by himselfe . Aduertisement was giuen him , that this Minister T. M. was Chaplaine vnto my L. of Canturbury ( and vpon this Aduertisement doth note me for his Graces Chaplaine ) when he shall be more certainly informed that the Minister was neuer Chaplaine to his Grace , I would but know whether he will giue his Reader leaue to call him a Liar , or no. For , if , because he was deceiued in his Aduertisement , he will be iudged a liar , then can not he ( a liar ) be a fit man to charge another of vntruth : if he will auouch his owne truth and sinceritie , because he reported nothing not whereof by his Aduertiser he had been informed , then am I no liar , who haue sayd no more than whereunto my Authour Hollinshed did direct me . So that my Aduersarie is now chargeable by an argument à paribus , either to acquit me , or els to condemne himselfe . We may suffer professors of the feats of Legerdemaine to delude the beholders , to conuey one mans ring into another mans pocket , & then call him a cosener ; but for vs Diuines to play such tricks , as he hath done , changing Hollinshed into M. Fox , and then to tax me for falshood , is a deuice inexcusable . His second exception is of no better moment , because euen that purpose of Wiat , To keepe the Tower , wanted not the supposed intention , which was , The preseruation of the Queene and State : yet so farre was it from me to iustifie any such rebellious action , that I ( according to the maner of Schooles , vsing argumento ad hominem ) obiected this to our Romish Aduersaries , only , that they , by accusing of Wiat , ( who professed a good intent ) might learne to condemne themselues , whose only ground of Rebellion is pretence of a Catholike intent ; the rather , because a good intent destitute of precept and commandement of God , is but ( as the Apostle teacheth ) b b Rom. 3. 8. a damnable good . Wherefore the two lies which P. R. would haue bestowed vpon me , he by vertue of his place and patent may keepe to himselfe .

A ninth falshood of P. R.

90 A ninth falshood may be accounted , his peremptorie reprehension of our English Translation vpon that of Esa. 29. They are blinde &c. as dissenting from the Latine , Greeke , and Hebrew , both in words and sense . In which censure he c c See aboue §. 5. num. 15. & 16. hath beene conuinced of a grosse falshood in both , by the iudgement of his owne Doctors .

A tenth falsitie of P. R.

91 For a tenth take his wilfull d d See aboue §. 6. num. 17. & 18. falshood in pressing one only Edition of Carerius , thereby accusing me of falshood in corrupting that Authour : whereas the Collen Edition hath iustified me , and discouered this disposition of P. R. to haue been willing that I should rather be condemned rashly than iustly acquitted .

An eleuenth and twelfth fraud of P. R.

92 For an eleuenth may be remembred his vniust e e See aboue § ▪ 7. num. 21. crimination , in noting me as a notable liar for affirming that , which his owne triple instance doth euidently euince . We may f f See aboue §. 8. num. 28. adde for a twelfth his obiection of the Authour Frisingensis ; wherein , that he might prooue me a Falsificator , he doth himselfe play foure excellent feats of falshood .

A thirteenth new and noble falshood .

93 I may not deale niggardly with P. R. especially in recounting vnto him his owne , and therefore to his former dozzen adde one other for aduantage , yet such an one as whereat most of the former , although otherwise very impudent , may seeme to blush . P. R. pleadeth for their mentall Aequiuocation , ( which I haue truly called the Baud or Broker of their Rebellon ) after this maner : g g Treatise Mitig. cap. 7. num. 8. pag. 279. The Minister himselfe ( sayth he ) doth in effect confesse heere in his second Treatise , that for the space of the last 400 yeeres the doctrine of Equiuocation hath beene receiued for true in our Schooles , and consequently practised thorowout all Christendome &c. And againe : h h Ib. num. 12. pag. 281. How can a doctrine so vgly and abominable ( as T. M. calleth it ) be receiued so generally thorowout the Christian world , that is to say , The doctrine of all Schooles , Chaires , Vniuersities , Casuists , Lawyers both Canon and Ciuill , Diuines both Scholasticall and Positiue approouing the same ? And a little after : Was there none at the first admittance of it to stand for the truth , and reason to the contrary in any Prouince or State , in any place or time , within the compasse of 400 yeeres ? And yet againe : i i Ib. num. 15. pag. 284. ● Seeing it hath beene admitted so long time in Christendome , as our Aduersaries doe confesse , and that it hath beene receiued so vniuersally and generally both by Prelates and people ; and if it haue beene so publikely taught by all learned men , and contradicted by none , it ought to be a great argument to discreet men , that it hath some ground of truth .

It seemeth to me , that P. R. after that by custome of falsifying he had cast himselfe into such a slumber , that he had little sense of lying ; now at length he may be thought to be fallen into a dead sleepe , and to haue cast away all conscience of truth : as may appeare by these so large and lauish assertions . The summary points are two :

94 The first is in peruerting my confession . The Minister himselfe ( sayth P. R. ) doth in effect confesse heere in his second Treatise , That for the space of the last 400 yeeres the doctrine of Aequiuocation hath beene receiued for true in Schooles , and consequently practised thorowout all Christendome , and generally receiued of all Chaires , Vniuersities , Schooles , Diuines , Casuists , &c. Is it euen so P. R ? Can you extract such a generall consequent out of the confession of the Minister ? Did he euer acknowledge your mentall Aequiuocation so vniuersall , as you make it , of all Vniuersities , Schooles , Diuines , Casuists ? Nay did not he k k Satisf . Part. 3. cap. 12. confute this your assertion of generalitie by the expresse sentence of your owne Doctour Genesius Sepulueda ? His words are these : l l Genesius in Theoph. cap. 6. This maner of aequiuocating is against the authoritie of most ancient and chiefe Theologers or Diuines ( meaning the Schoole-Diuines ) and none before Gabriel ( a Schooleman ) taught it . Is this to confesse a generallitie ? Or , could it be called then vniuersall , when but one man set it first abroch ? Other testimonies of Genesius against Equiuocating P. R. did seriously examine , and nimbly ouerskip this .

95 Againe , I neuer sayd that all Romish Priests were guiltie of this part of perfidious doctrine of mentall Aequiuocation : but proued , that not aboue 400 yeeres since mentall Equiuocation was heard of euen in Romish schooles , and that the first that is read of to haue defended it was Gabriel Biel a leud Sophister , after it was entertained by Syluester and Angelus , and some other few such Glozers , but was not then general among them . We see therefore that P. R. his consequent is from a confession of a few particulars to inferre a generall conclusion ▪ All Diuines , All Casuists , &c. The lamenesse of this consequent I shall make appeare by a like example , P. R. confuted by a Simile . thus : Let me affirme with some Historians , that not aboue an hundred yeres agoe ( or thereabout ) the Neapolitane disease , commonly called the French pocks , tooke possession in Christendome , since which time some parties haue beene miserably afflicted therewith . Vpon this Assertion , by the consequent of our Mitigator , it must follow , That since these hundred yeeres haue all Cities , Townes , Villages , Schooles , People , Priests in Christendome , yea euen our Mitigatour himselfe , become such a kinde of Neapolitanes . And why may not this example fit ? Sure I am , that mentall Equiuocating , whomsoeuer it infecteth , is nothing els than a pocke and pestilence in the soule . We leaue this falshood taken from consequent , and seeke out a more sensible proofe of his palpable falsitie than this .

P. R. his Aequiuocation proued a lie , and himselfe a Falsifier , by the confessions of three Iesuits .

96 The second falsitie is in his plaine asseueration , That mentall aequiuocation ( for heereupon only we dispute ) hath beene vniuersally receiued of all Prelates and People in Christendome , and not contradicted by any . Let vs first vnderstand what kinde of aequiuocation P. R. doth defend . m m Treatise Mitig. cap. 12. num. 3. pag. 484. Mentall aequiuocation is when any speech hath or may haue a double sense , not by any double signification or composition of words themselues , but only by some reseruation in the speaker , whereby his meaning is made different from that sense , which the words that are vttered do beare without that reseruation . This kinde of aequiuocation P. R. imbraceth , and therunto he saith , There hath beene no one which hath made contradiction .

The first witnesse conuincing this Mitigation of falshood is Azorius a learned Iesuit .

97 This Azorius a great Casuist , in his booke of Morall Institution , printed at Rome Anno 1600 by licence of his Superiours ( as the title signifieth ) doth discusse this point of aequiuocation , and his resolution is , That n n Meo tamen iudicio illi regulam ad plura extendunt , & trahunt , quàm par sit , & quàm Nauarrus , Syluester , & Angelus voluerint . Nihil n. tàm falsum esse potest , quod non queat ab omni mendacio liberari , si aliquid arbitratu nostro mente tacitum retineamus . Possemus enim quicquid à nobis petitur , quamuis id apud nos habeamus , diffiteri nos habere , intelligentes , vt demus : quicquid fecerimus , quicquid viderimus , quicquid cogitauerimus , decreuerimus , de eo rogati , possemus absque mendacio dicere , Non fecimus , non vidimus , non cogitauimus , non decreuimus , eo nimirùm sensu , vt tibi dicamus , vel , quod tibi dicere debeamus . Quarè mihi aliud videtur , quod quibusdam regulis subiectis breuitèr perstringam . Az●r . Jes. Insti . Moral . part. 1. lib. 11. cap. 4. § Meo tamen . pag. 1335. Romae cùm priuilegio . Anno 1600. Superiorum permissu . there is nothing so false ( saith he ) which may not be freed from a lie if we may keepe something secret in our mindes , for by this meanes when any thing is asked of vs , we may deny that we haue it ( although indeed we haue it ) vnderstanding in our minds [ that we may giue it . ] Whatsoeuer we haue done , seene , thought , or decreed , being demanded thereof , we may by this meanes answer without a lie that we haue not done , nor seene , nor thought , nor decreed , namely , in that sense [ that we may tell it vnto you . ] But I am of another opinion , which I will manifest by certeine rules . His fift rule doth hit the naile on the head , which is this . * * Quinta regula : Si reuerà verba , quibus vtimur , significatione suâ & communi hominum vsu ambigua non sunt , nec habent nisi vnum tantummodò sensum , ea vsurpare debemus eo sensu , quem reddunt , nec licet nobis , etiam si contra ius fasque omne interrogemur , aliquid mentis cogitatione concipiendo in aliud detorquere ; nunquam enim fas est mentiri : at is mentitur , qui verba alitér accipit , atque ipsa significant . Azor. Jes. quo supra , in fine cap. The fift rule : If the words we vse are not according to their common signification among men , ambiguous or doubtfull , and haue only one sense , we ought to vse them in that sense which they haue in themselues : neither is it lawful for vs , although we be examined against right and iustice , to detort or turne our speech by our inward conceit of minde , because it is not lawfull for vs to lie : but he doth lie who vnderstandeth his speeches otherwise than they do signifie in themselues . The difference between our Mitigator and this Iesuit is no more than this : First , P. R. defendeth an aequiuocation which is when the speech hath no double sense in the outward words themselues , but only in some secret reseruation in the minde of the speaker . But Azorius saith , That we ought not to vse any sense of speech which is not in the words themselues , but only in the inward thought of him that speaketh . Secondly , P. R. mainteineth , That his mentall reseruation is a truth : but Azorius concludeth , That it is a lie . And can there be a greater contradiction than this ? How then could our Mitigator affirme , That mentall aequiuocation is defended of Casuists and Doctors , and contradicted by none ? Hath he any shadow of excuse by ignorance of the Authour and place ? No , for he hath o o Treatise Mitigat . pag. 355. & 420. & 429. & 450. alleged this Author , vpon this question of aequiuocation , foure times ; and the place was particularly obiected in my Confutation therof : or els be helped by difference of Translation or Edition ? He wil not pretend this ; therefore can no euasion serue him , except hee will answer , That he thought good in citing Authors for defense of aequiuocation to aequiuocate . Whence any may discerne what credit such wretched Aequiuocators may deserue .

A second witnesse conuincing P. R. of falshood .

98 When I had p p Satisf . part. 1. ca. 26. in the beginning . obiected against the Romanists that popish Priests ( yet not saying that all of them held this opinion ) are guilty of this perfidiousnesse of violating an oath by mentall equiuocation : my first Aduersary , called the Moderate Answerer , that he might a little qualifie the hatefulnesse of that equiuocating sect : did tell vs that q q Mod. Answ. cap. 10. A Iesuit famous amongst the Casuists , Emanuel Sà in his Aphorismes writeth of this matter in these words : Quidam dicunt , &c. Some there bee who say that he who is not bound to answer vnto the intention of the examiner , may answer by reseruation of some thing in his owne minde , to wit , [ that it is not so , viz. that I must tell it vnto you ] although others do not admit this maner of answering , and peraduenture vpon better reason than the former . Whereby it is manifest ( saith that Moderate Answerer ) that all Catholikes do not allow of aequiuocation . Thus farre hee : confessing heereby that diuers Catholike Authours haue contradicted this equiuocating forgerie , which P. R. hath auouched no Catholike writer did euer contradict . Is it possible that my Aduersary can free himselfe from a falsitie corroding the conscience ? The Edition is but one , the translation is the same , the place was well knowen , being obiected by the Moderate Answerer , whom hee hath commended as a learned performer and is furthermore repeated in my booke of r r Part. 1. c. 27. pag. 89. Satisfaction , which hee hath laboured to confute . Say then Sir Mitigatour , will you thinke this Moderate Answer to be true or no ; A dilemma . take heed what you say , you haue a Woolfe by the eares ( according to the prouerbe ) if you hold him , hee will bite your hands , if you let him goe hee will flie in your face . Say therfore : was that answer of your fellow true , wherin it is said , that diuers Catholikes do not allow of this doctrine of aequiuocation ? Then are you a false Proctor , for this your wilfull assertion , to wit , Not one Catholike Doctour doth contradict it . Or will you say that Answer was vntrue ? then must you be iudged a false sycophant , for approouing that for A iust and Moderate Answer , wherein the Author hath acquitted himselfe learnedly , and yet do thinke it to be vntrue .

The third witnesse conuincing P. R. of falshood .

99 Maldonat a principall Iesuit and Casuist resolueth thus ; s s Maldonat . con. in Luc. vlt. vers. 28. Whosoeuer doth endeuor by faining to deceiue another , although he intend to signifie something else , yet , doubtlesse , he lieth . This testimony t t Satisf . part. 3 cap. 4. pa. 59. I vsed for confutation of this vile art . Which P. R. could not be ignorant of , because u u Treat . Mitig . ca. 14. num. 4. pa. 409. 510. hee endeuoured to satisfie other testimonies , as of Genesius and Sotus . But this Authour Maldonat specified in the same place , P. R. ( as a weaker Aduersary will doe his ouermatch ) did willingly pretermit . But what now will follow of all this ? what will P. R. obiect ? Let vs but heare what hath been said , and then he shall know what may be said . He claimed an vniuersall approbation of mentall Equiuocation from the consent of all Vniuersities , Diuines and Casuists , &c. no one contradicting that doctrine . He hath also said , that x x Treat . Mitig . ca. 1. num. 38. pag. 74. A generall Proposition is such , that if any one instance may be giuen to the contrary , the whole is ouerthrowen . Now haue I instanced vnto his generall of All Vniuersities , all Prelates , all Casuists , all people , in three famous Iesuists and Casuists , Azorius , Sà , Maldonate , and in the confession of his fellow the Moderate Answerer , acknowledging that diuers Catholikes do not approoue their mentall reseruation : all from direct testimonies of these Authors certainely knowen vnto this Mitigator . And therefore must conclude , that seeing any one knowen instance may ouerthrow a whole generall , our Mitigator by these foure seuerall knowen instances is to be accounted a foure-fold falsificator . I haue exceeded the proportion of our Mitigators demand , who hath required but two or three instances in any , though in himself , of vnsatisfiable falshoods , I haue offerd him thirteene , as many as I could well bundle vp in this briefe Preamble , reseruing the rest for the exact Incounter , when I doubt not , but vpon the discouery of his vnconscionable deprauations he will wish that his braines had beene a-sleepe , when hee framed this Mitigation , rather than his fraudulent and malicious disposition should be discouered . Wherof there will be yet more proofe in his calumniations following : wherunto I now addressemy Satisfaction in

An Answer to the Accusations of falshood , which the Mitigator hath obiected to his Aduersary Th. Morton , singling out of many , not such which might seeme vnto me most easilie answered : but those which P. R. hath most vehemently pressed and vrged , as by his insolent insultations will appeare .

§ 18.

100. ALthough the discouered calumnious spirit of P. R. might so preiudice the credit of his other taxations , that , in the opinion of any religious Reader , I might seeme to be absolued euen before I be accused ; yet considering that in slander , as in a bodily hurt Etsi vulnus sanetur , cicatrix manet tamen Though the wound be cured , yet the scarre doth remaine : and that it was no sufficient iustification for the one thiefe vpon the Crosse to tell his fellow , saying : * * Luc. 23. Thou also art in the same condemnation : Therefore doe I willingly addresse my Apologie and defence against his calumniations , especially such wherein he insisteth and insulteth most ; wherunto I shall giue ( I hope ) such satisfaction , as that not only the wound of slander may be cured , but euen also the suspicious scarre of imputation may be wiped away .

The first obiected falsification , whereupon he maketh this insultation : It is a malicious lie of the Minister , hauing neither simplicitie nor truth , but of a lost conscience by manifest and malicious calumniations .

101 P. R. beginneth thus : a a Treatise Mitig. epist. dedic . num. 18. & 19. He ( Tho. Morton ) laieth before his Maiesty a certaine obseruation about Popes names , as full fraught with malice and deceitfulnesse , as the former with vanity : and he layeth the obseruation vpon Polydore Virgil , though citing no place for it . Polydore obserueth ( saith hee ) that the Popes a long time in their election had their names changed by Antiphrasis , viz. the elected if he were by naturall disposition fearefull , was named Leo , if cruell , Clement , if vnciuill Vrbanus , if wicked Pius , if couetous Bonifacius , if in all behauior intolerable , Innocentius . And with this hee thinketh to haue laid downe an obseruation of importance . But why had he not adioined also , that if he were carelesse of his flocke , then Gregory must bee his name , which importeth a vigilant Pastor ? But now let the iudicious Reader obserue the malice and falshood of this obseruation , and thereby iudge whether the Authour thereof bee a Minister of simple truth , or no. Polydore saith onely that sometimes Popes as other Princes in like maner haue had names that haue beene different , or rather contrary to their nature and maners , which is an ordinary case , if we examine the signification of men and womens names ; but that Popes names were changed of purpose by Antiphrasis , or contrary speech to couer their defects , as heere is set downe , this is a malicious lie of the Minister , and hath neither simplicity nor truth in it : for that all these names heere mentioned of Leo , Clemens , Vrbanus , Pius , Bonifacius , Innocentius and Gregory were chosen by the Popes that tooke them for the great reuerence and estimation they had of certaine excellent men of that name , that went before them , as also for the good abodement of their future gouernment , and to be stirred vp the more by the memory of those names to the vertues signified by them : but especially for the honour and imitation of the first Popes that bare those names .

The Answer .

102 The first note of falshood he intimateth to be , because I laid my obseruation vpon Polydore , citing no place for it . Would not his preiudicate Reader now thinke that I had fraudulently suggested a testimonie in the name of Polydore , which cannot be found ; and in the guiltinesse heereof to haue cited no place ? But heere I make a Nouerint vniuersi , to giue euery Reader to vnderstand , that the sentence which I reported vpon my memory is certainly extant in the ancient Editions of Polydore , lib. 4. Inuent . ca. 10. in these words , Primus honos , &c. which sentence because it doth not a little offend the superstitious Romanists , therfore An. Dom. 1572. by the authority of Pope Pius Quin. it is commanded in these words [ b b Ind. Expurg . Belg. pag. 195. Vsque ad , aliud sibi nomen aptaret , Deleatur ] that is , faire and cleane to bee blotted out . Can then this be ought but a transcendent impudency to blame me for not citing that testimony , which his Pope , lest it should be cited hath vtterly razed out ? Hee seeth his Pope pulling out a mans tongue , and then would compell mee to looke whether I can find it in his mouth : but although they haue made Polydore by their Index expurgatorius , almost in euery page dumbe , not suffering him to beare witnesse against the pride of Popes , the licentiousnesse of Monkes , the superstitions of their Church , the nouelties of their manifold traditions and inuentions ; yet our ancient Polydore now dwelling amongst Protestants ( Printed An. 1570. Basileae ) hath a tongue which will tell tales , saying plainely that , c c Primus honos Romano Pontifici habetur , vt si minùs pulchro honestetur no mine , e●statim creato liceat illud mutare Verbi gratia , non extra iocum dictum sit , Si homo maleficus anteà fortè fuerit , vt Bonifacius appelletur : si timidus , Leo : si rusticus , Vrbanus : si improbus , Innocentus : si ferox , Clemens : si malè audiuerit , Benedictus : vt saltem nomine Pontifex ornamento sit dignitati . Eius autem rei auctor fuisse dicitur Sergius secundus , cui cum Os porci diceretur , ad obscoen● nominis vocem tollendam , datum est , vt aliud sibi nomen aptaret . Polyd. lib. 4. de Inu . rerum , c. 10. This is the first honour which is giuen vnto the Pope of Rome , that if peraduenture his name ( before election ) be somewhat vnseemely , he may change it as soone as he is created . As for example , ( which may not bee spoken without a iest ) if peraduenture hee had beene before ( his creation ) a wicked man , that then he should be called Bonifacius , that is , a good doer : if fearefull , then Leo , that is , a Lion : if rusticall , then Vrbanus , that is , ciuill : if vngodly , then Innocentius , that is , innocent : if furious , then Clemens , that is , gentle : if infamous , then Benedictus , that is , a man of a good report , should be his name . The first Author of this change of names ( which was Anno 1052. ) was Pope Sergius Secundus , whose proper name was Hogs-face : who , that he might auoid the ignominy of his own name , was permitted to chuse another .

103 Obserue now what I haue reported from Polydore , viz. that Popes names were changed by antiphrase , or contrary speech , to couer their defects . And this is no whit different from the testimony of Polydore , who saith , that If the Pope were before his creation wicked , he did take the name of godly vpon him : if rigorous , then gentle , &c. Which kind of alteration of names is not vnlike a Gregorian , ( as some call it ) or artificiall couer for a baldhead . Let therefore the iudicious Reader iudge from what spirit , whether of ignorance or malice , haue proceeded these slanderous inuectiues , calling my true relation malice and falshood : and againe , a malicious lie of the Minister , which hath neither simplicity nor truth in it . It is no rare thing for women of suspected conuersation , lest they should bee called by their proper names , to miscall honest Matrons first . Peraduenture P. R. vseth the same art in naming me a Liar . But I had rather interpret his meaning in the best part , to imagine that hee might meane by his owne open and false detraction to proue me his Aduersary , to be A Minister of simple truth .

A second obiection of falshood , whereupon hee insulteth thus : This false Lad setteth downe his owne fiction : and is not this perfidious dealing ? can any excuse him from falshood and malice in so open treachery ?

104 P. R. groweth yet hotter , and casteth coales about him , thus ; d d Treatise Mitig. ca. 2. n. 46. pa. 79. He ( viz. Tho. Morton ) hath these words : Pope Adrian being guiltie of like seditious practise against the Emperour Henry the Second , was choaked with a ●lie . And in his quotation citeth Nauclerus for it , Generatione 139. which should bee 39. for that Nauclerus hath nothing neere so many generations in that part ; and in stead of Henry the Second , hee should haue said Fredericke the First of that name , for that Henry the Second was before the time of our conquest , and almost two hundred yeers before Adrian the fourth our English Pope , of whom we now speak , who liued in the time of King Stephen and King Henry the Second of England , and was an holy man , and accounted the Apostle of Noruegia for conuerting the same vnto our Christian faith , before he was Pope , and all Authours do write honourably of him ▪ and so doth Nauclerus affirme : and therefore though hee make mention of such a fable related by Vrspergensis that was a schismaticall writer in those daies ( who also doth not absolutely auouch it , but with this temperament , vt fertur , as the report goeth ) yet doth the same Nauclerus reiect the same as false , and confuteth it by the testimonies of all other writers , especially of Italy that liued with him , and thereby knew best both his life and death . And yet all this notwithstanding will this false Lad T. M. needs set downe this history as true , affirming it for such , and neuer so much as giuing his Reader to vnderstand , that any other denied the same , or that the only Authour himselfe of this fiction doubted therof . And is not this perfidious dealing ? or can any man excuse him from falshood and malice in this open treacherie ?

The Answer .

105 Not so Sir , both because ( as I truly protest ) I did not write this out of the Author himselfe , which I had neuer seene , but from collection out of some other booke : yet in the relation it selfe there appeareth no shadow of malicious falshood . First , there could not be malice in misquotation of the Generation , as an 139. for 39. His Cauill compared . which neither added nor detracted anything from the matter it selfe , no more than to say Peter is 10. or an 100. yeeres of age doth conuince a man of fraud who intendeth only to prooue that Peter is a man . And whosoeuer shall obiect error of quotation , he may be quoted for one that is ignorant either what it is to write , or transcribe , or to print ; for all these are subiect vnto misquotations . Now if there bee a fault in a peece of cloth , must we necessarily iudge that the spinner was to blame ?

Secondly , what skilleth it whether it was Henry an Emperour , or Fredericke an Emperour , that was excommunicated by the Pope , when as the intended conclusion was onely this , that Adrian the Pope did excommunicate an Emperour , and conspired against him ? no more than if , when one should bee examined of murder , the accuser should say that the mortall wound was giuen with the right hand ; and the party accused should gainesay it , proouing it was done with the left hand ; could this difference be of any moment , when the maine question is , whether this man committed the murder , or no ? in all this there is error ( I confesse ) but yet no falshood .

Thirdly , if where one only witnesse is required , I should say vnto N. you told me ( I think ) that A. did conspire against F. and died miserably . No ( quoth N. ) I did not : but heere is my brother V. that said something to this purpose . In all this we discerne only an errour in misciting the Authour ( N ) but no falshood for want of a witnesse . So heere , where V. that is , the Abbat of Vrspurg was ready to say that which N. that is , Nauclerus was vnwilling to affirme , concerning the conspiracie of A. that is , the Pope Adrian against F. that is Fredericke the Emperour . O but Abbas Vrspurgensis did say onely , fertur , that is , It is so reported : and this a man may say of a fable . But I pray you Sir , what is there in Historiographers of after times but only case of report ? So that whosoeuer shall cite any Historian who was not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is , an eie-witnesse himselfe of that which he writeth ; doth in citing him confesse that he speaketh but vpon report : yet euen this word [ fertur ] that is , [ It is so said , or , It is reported , or , The same is , &c. ] doth not necessarily betoken doubtfulnesse in him that vttereth it : which your owne Iesuit e e Posterior Caietani coniectura , quia Gregor. magnus in homilia de amissa drachma non fuit aufus hos libros B. Dionysij asserere , & tantum ambiguè loquitur vtens voce [ fertur : ] respondeo sic loqui non quia ipse dubitauerat qui in Graecia eius libros legerat , &c. Del Rio vi●d . Areopa . cap. 6. §. Posterior . pag. 29. Del Rio would haue his Reader to obserue in a certaine sentence of S. Gregory .

106 The only colour of iust exception hee can bring , is this : Because ( saith he ) Nauclerus reiecteth it to be false , and confuteth it by all writers , especially of Italy . And what then ? Notwithstanding will this false Lad T. M. needs set it downe as true . If age make diseases desperate , it is better be a lad then ( that I may so say ) a dad in falshood ; for by how much more any is a father in lying , the more neere hee is in degree of kindred vnto the father of lies , in which line of descent I feare P. R. will appeare to be . For Nauclerus endeth his censure thus : Verùm cùm multi Itali nullam de hoc mentionem faciunt , &c. hec & alia ambiguum me reddunt quid potiùs eligendum quidque credendum sit . Scribimus enim res gestas affectu nonnunquam plus quàm veritatis amore ducti . He saith not that Italians denied this maner of death , but that they make no mention of it : neither can Nauclerus be said to haue confuted that which he left as doubtfull , saying , I know not whether part to beleeue . As for the truth of the story ( for this is it which we should contend for ) wee oppose the Abbat Vrspergensis vnto Nauclerus . But it is obiected , Vrspergensis was an enemie to the Pope . Well ; and it may be answered , that the Monke Nauclerus was a friend to the Pope . And therefore we may know that as the bodily sight may bee hindered aswell by hot rheume as by colde , so falleth it out in passions of the mind , that loue may beget as blind commendation as hatred may a blind detraction .

107 But why should it be thought a matter incredible that such a dismall , and as it were disastrous end should befall a Pope ? For , I feare , this is the only thing which so greatly offendeth the cholericke old man . Wherfore I entreat his patience ( if yet there can be patience in so extreame malignity ) to vnderstand what his owne Doctours haue written concerning the death of diuers Popes . f f Ioan. de turre 〈◊〉 . lib. de sum . Eccles. de Anastati● . Idem habet Platina : Supplementum Cronicho . & liber Pontificalis in decret. Anastasi secundi . Benè legitur Anastasium diuino nutu percussum interijsse : that Anastasius was strooke with the hand of God and perished . Their last Chronologer Binius , highly priuiledged , telleth vs , that g g Binius in tom. 3. conc . pag. 1054. anno Dom. 912. Binius quo supra pag. 160. Ioannes decimus , quem infamis foemina infami opere in solium Petri intrusit , per impudicam Theodorae filiam ceruiciali suffocatus obijt : that is , Pope Iohn the tenth , whom an infamous woman by a l●wd practise , did thrust into Peters chaire , afterward by the vnchaste daughter of Theodora hee was choaked or strangled with a pillow . Again , of Iohn the twelfth , he citeth one whom he calleth an Aduersary to this Pope , reporting h h The dismall ends of diuers Popes . Ioannem duodecimum quadam nocte , dum se cum alterius vxore oblectaret , in temporibus à diabolo percussum & inter paucos dies mortuum esse : huius historiae veritatem non controuerto : How this Pope one night in the midst of his dalliance with another mans wife was stroke in the head by the Diuell and shortly after died . A little after ; I doe not contend about the truth of this question . What is now awanting but that an example of one Pope be produced , vpon whom the vengeance of God seazed because of his rebellious opposition against temporall Lords ? This i i Binius cir● . Ann. Domin. 1198. pa. 1441. Vrbanus Tertius ( inquit Abbas Vrspergeniss ) quem multi Turbanum appellabant , eò quòd in odium Imperatoris turbaret Ecclesiam , nutu Dei percussus interijt : Pope Vrbane the third , ( saith Abbas Vrspergensis ) commonly called Turbane , because in hatred of the Emperour he troubled the Church , was strooke by God and perished . So little cause could I haue to wound my Aduersaries with forged inuentions , being thus sufficiently furnished and prepared to confound them with true and plain confessed testimonies .

A third obiection of falshood , whereupon he thus insulteth : With such wee are forced to deale , that haue no conscience at all in cosenage .

108 P. R. doth further charge me thus ; k k Treatise Mitig. ca. 2. n. 47. p. 80. And another like tricke he plaieth some few pages before this , again citing out of Doctour Bouchiers booke De iusta abdicatione , these words : Tyrannum occidere honestum est , quod cuiuis impunè facere permittitur ; quod excommuni consensu dico : and then he Englisheth the same thus : Any man may lawfully murder a tyrant ; which I defend , saith he , by common consent . But hee that shall read the place in the Authour himselfe shall find that hee holdeth the very contrary , to wit , that a priuate man may not kill a tyrant that is not first iudged and declared to bee a publike enemy by the Common-wealth : and he prooueth the same at large : first out of Scriptures , and by the decree of the generall Councel of Constance : his words be these : Neque verò eo iure quod ad regnum habet nisi per publicum iudicium spoliari potest , &c. Neither can a tyrant be depriued of that right which he hath to a kingdome but onely by publike iudgement : yea further also , so long as that right of kingdome remaineth , his person must be held for sacred ; wherof ensueth , that no right remaineth to any priuate man against his life : and albeit any priuate man should bring foorth neuer so many priuate iniuries done by the said tyrant against him ; as that hee had whipped him with iron rods , oppressed him , afflicted him , yet in this case must hee haue patience , according to the admonition of S. Peter 1. 2. That we must be obedient not only vnto good & modest lords , but also vnto those that be disorderly , & that this is grace when a man for Gods cause doth sustain & beare with patience iniuries vniustly done vnto him , &c. And a little after P. R. thus l l Mitig. ib. n. 48. pa. 81. Let the Reader consider the malicious falshood of this Minister T. M. who in alleging that little sentence before mentioned , about killing of a tyrant , stroke out the words of most importance : quem hostem Respub . iudicauerit ; whom the common-wealth shall iudge for a publike enemie : and adding that other clause , which I say by common consent , which is not there to be found . And with such people we are forced to deale , that haue no conscience at all in cosenage , &c. So. P. R.

The Answer .

110 The Accusation is grieuous , viz. Malicious cosenage ; the Matter is hainous , viz. Killing of Kings ; my Aduersarie is serious and vrgent , saying , Consider &c. and the issue important : which will be either a branding me for a notorious Slanderer , or else my Aduersarie for a toxicall and pestilent Mitigator . In thy examination and censure hereof ( Christian Reader ) I require only iustice . m m Bouchier lib. 3. de Abdicat . Hen. 3. cap. 16. pag. 267. Bouchier in the place controuerted , doth make a double consideration of a Tyrant ; one is , as he doth iniurie vnto any priuate man [ Qui iusta potestate ad priuatorum iniurias abutitur . ] In this case he resolueth , That à priuato occidi proptereà non licet : That is , It is not lawfull for any priuate man to kill him . The second consideration of a Tyrant is , as he doth commit any publike iniurie , whether the case concerne Religion or the ciuill State , whereof he doth determine thus : Qui inreligionem ac patriam tyrannidem exerceat , hunc occidere respub . possit &c. That is , The Common-wealth may kill him , who shall tyrannize and iniurie the religion , and the countrey : it is so manifest that none can doubt of it , but such as are destitute of common sense : for if the people may arme themselues against any noisome beast , which may indanger the common safetie ; then much more against such a Tyrant , who is woorse than any beast . But who may attempt the execution heereof ? It followeth in the place by me formerly alleged : Priuato cuiuis Tyrannum , quem hostem Resp. iudicauerit , occidere licitum est . That is , It is lawfull for euery priuate man to kill him , whom the Common-wealth shall iudge to be a Tyrant . We see now that Bouchier hath defended , both that No priuate man may kill a Tyrant for iniurie against priuate men , and also , that Any priuate man may kill a Tyrant for common iniuries .

111 I haue alleged the latter , P. R. hath opposed the former ; both of vs haue affirmed a truth : where then is the falshood ? This must be imputed to him who reporteth a truth , but not truly , that is , to a false purpose : wherof our Reader may easily iudge : for I haue obiected the testimonie of Bouchier , affirming , that in the case of common iniuries , whether in matter of Religion or State , euery priuate man is licensed to kill a Tyrant : and Bouchiers words auouch no lesse . P. R. opposeth the other negatiue testimonie of Bouchier , denying , that in priuate iniuries any priuate man may murder a Tyrant : and doth he therby conuince me of falshood ? Nay rather doth he not seeke to iniurie me with falshood ? For my whole Treatise of Discouerie intendeth only the publike , and neuer medleth with priuate occasions .

112 This will be plaine by example . The common rule of humanitie teacheth , that the Father , being but an Esquire , may in priuate conuents and meetings haue place aboue his sonne , though a Knight ; but in places of publike resort , the Knight , P. R. con●uted by a Simile . though a sonne , is preferred before his Father . Heere be two considerations of the sonne and the father ; the one is in respect of priuate , the other in regard of publike occasions . This Assertion of ciuility standing thus : Suppose my first Aduersarie the Moderate Answerer should auerre that T. M. saith that any sonne , being a Knight , may take place of his father , being but an Esquire : then my second Aduersarie P. R. hearing this , should oppose and say , It is false which thou allegest , for T. M. sayth the contrary , viz. That any Father , being an Esquire , may priuately take place of his sonne , though he be a Knight . Can this his taxation of falshood be thought true ? It is not altogether impertinent ? For the assertions of T. M. were two : the first , That any such sonne must be preferred in publike : the second , That any such father must be preferred in priuate . And are these contrary ? Are they not both true ? And can one truth shoulder out another ? The falshood therefore resteth in the Pleader , who sayd , That the allegation was false .

Wee reade in the Gospell this command of our Sauiour : n n Matth 23 2. The Scribes and Pharisees sit in Moses chaire : whatsoeuer they bid you obserue , that obserue and doe : but after their works doe not , &c. Here we heare vs charged To do , and Not to do as the Pharisees . And are these contrary ? No : for the [ Doe ] is a commanding to follow their godly doctrine ; the [ Doe not ] is a forbidding to imitate their vngodly life .

113 A second crime is in adding ( as he sayth ) of this clause [ Which I say by common consent . ] Looke in the Cha. 15. where the ground of this Position is layed , That it is lawfull to kill a Tyrant , he affirmeth it , saying , Mirum est quàm magnum affirmando consen●um habeat . That is , It is maruellous what a great consent this hath . Then come to the 16. Chap. vpon the point now in question , he hath sayd , He that denieth this , is distitute of common sense . If therefore maruellous consent according to common sense may be thought more than equiualent vnto a common consent , then is my Aduersarie vnconscionably contentious to accuse me , as saying too much , where I had warrant to haue sayd more .

114 It may be , that the striking out of the words of importance Whom the Common-wealth shall iudge to be a publike enemie ] may somewhat preiudice my conscience . None can imagine this , but he that is not acquainted with the Authour , o o In publicis notorij●que criminibus tanto alitèr id fieri debet , quanto damnata ea per se publico praeconio , ac naturae sensu esse solent , vt August . de Cain & Abel , Euidentia criminis non eget clamore accusationis . Si latrones , si bestiae , cùm irruu●t , omni iure expugnantur , cur non tyrannus quouis latrone & bestiâ deterior ? Duplex poenae genus , positiuae vnum , priuatiuae alterum : quaepositiua est , formulam expectare debet ; in priuatiua certè alitèr se res habet , quod pertecto scelere , vele tra nonum iudicium vim habere inter Theologos confessam sit . Then cap. 3. Praeueniri iudic um Ecclesiae posse specialis probatio , vt Deut. 13. Statim interficies , ac sit primùm manus tua supra eum , vt Phinees scortum , Num. 25. ari epto pugione consodit . Sic Mattathias se gessit aduersus Israëlitam idololatram , 1. Machab. 2. Tales alij Israëlitis liberatores Othoniel , Aiod , Barach . And a little after would prooue this out of the Councell of Lateran , out of the Decree of Pop. Gelasius . And in the former Chap. Ecclesiae iudicium non est , nisi celebri illo Apostolicae fedis theatro , nec reipnisi in plenis & liberis comitijs esse potest . In the end of the Chapter after Chap. 5. Expectandi iudicij causas omnes in Henrico praeclusas esse . After in Chap. 23. Frater Iacobus Clemens , non ita pridem Sacerdos factus — post celebratum Missae sacrificium Henricum cultello , vt Aeglonem Moabitem alter Aiod im● etiam fortitèr in abdomine traijcit . Nihil iam vt fit quod Iudithae Holophernem , aut Dauidis Goliathum obtruncantis , aut Samsonis maxiliâ Asini mille viros inter ficientis historias admiremur , quia maiora his vidimus , & clamore meritò debeamus , Dextra Domini fecit virtutem , &c. Thus much Bouchier . who spendeth a whole Chapter in prouing this Position ; Praeuenire iudicum vrgente negotio posse . That is , That the case may be so vrgent , that the publike iudgement ( against such a publike tyrant ) need not be expected , because where the crime is notorious , it is sufficiently condemned without further iudgement : for if theeues and beasts ( sayth he ) when they suddenly assault vs , may be resisted without iudiciall proceeding ; then much more a tyrant , who is woorse than any beast . And this doctrine he assumeth to proue necessarie both in case Temporall , when the King doth iniurie the Countrey , and in Ecclesiasticall transgression , when he offendeth publikely against Religion : particularly instancing in Henry 3. King of France , who was murdered by Iacob Clemens a Frier , before any publike iudgement of the Kingdome , which hee ascribeth to a Parliament , or els of the Church , which he attributeth to the Popes Consistorie . And yet he magnifieth the murderer ( a priuate man ) and extolleth him aboue those who are recorded in holy Writ , not vpon their priuate spirit , but by diuine inspiration to haue accomplished noble attempts . Heere , heere is matter indeed , whereby to decypher my Aduersarie to be no better than a painted Sepulcher , who is outwardly gaily adorned with the titles of Moderation and Mitigation : but inwardly ( by holding Boucheirs doctrine ) full of dead mens bones , I meane the dead bodies of Protestants : But how dead ? Euen ( as S. Hierome speaketh in the like case ) Voto occidunt , cùm gladio nequ●ant . That is , They wish them to be killed , whom they can not kill as they wish . But this I reserue vnto my Incounter . I proceed to the next .

A fourth Obiection of falshood , wherin hee insulteth thus : This testimonie is egregiously abused , &c.

115 p p Treatise Mitig. cap. 2. num. 26. pag. 68. His fourth and last place is out of M. William Reinolds in his booke De iusta Reip. auctoritate , &c. whom he abuseth ●gregiously , both in ascribing to him that which is not his , and in deliuering the same corruptedly : and by a little you may learn much , Ex vngue leonem His words he citeth thus : Rex humana creatura est , quia ab hominibus constituta : and Englisheth in this maner : A King is but a creature of mans creation . Where you see first , that in the translation hee addeth [ but ] and [ mans creation ] of himselfe : for that the Latine hath no such but , nor creation , but constitution . Secondly , these words are not the words of M. Reinolds , but only cited by him out of S. Peter . And thirdly , they are alleged heere by T. M. to a quite contrary sense from the whole discourse and meaning of the Author , which was to exalt and magnifie the authoritie of Princes , as descending from God ; and not to debase the same , as he is calumniated . For proofe heereof whosoeuer will looke vpon the booke and place it selfe , before mentioned , shall finde that M. Reinolds purpose therein is to prooue , That albeit earthly principalitie , power and authoritie , be called by the Apostle , humana creatura : yet that it is originally from God , and by his commandement to be obeyed . His words are these : Hinc enim est , &c. Hence it is , that albeit the Apostle doe call all earthly principalitie a humane creature , for that it is placed in certaine men ( from the beginning ) by suffrages of the people , yet election of Princes doth flow from the law of nature , which God created ; and from the vse of reason , which God powred into man , and which is a little beame of diuine light drawen from that infinite brightnesse of Almighty God : therefore doth the Apostle S. Paul pronounce , That there is no power but from God , and that he which resisteth this power , resisteth God himselfe . So M. Reinolds .

The Answer .

116 This Allegation is , of all which yet I haue found , most obnoxious and alliable vnto taxation ; which ( God knoweth that I lie not ) I receiued from suggestion , as the Author thereof R. C. can witnesse . For at that time I had not that Rosaeus , aliâs Reinolds , neither by that present importunitie of occasions could seeke after him : which , I confesse , is greatly exorbitant : for I receiued it as a testimony debasing the authoritie of Kings : Vpon which presumption ( if true ) it could be no falshood in me to insert the particle But , especially being acquainted with the doctrine of Card. Bellarmine , who , that he may disable the authoritie of a King in comparison of the dignitie of a Pope , doth defend , That Kings , being chosen by men , are not immediatly created by God : and yet , The Pope , elected by Cardinals , hath his authoritie immediatly from God . What is this els , but in a certeine degree to distinguish the creation of a King and creation of a Pope , the one as mans immediate creature , the other as Gods ? And may it not be lawfull for any thus to repeate this comparison of Bellarmine , saying thus : Kings ( after the doctrine of Bellarmine ) haue their authoritie immediatly But from man , and that the Pope hath his immediatly from God ? Is the Interiection But in this repetition like a theefe by the way to seduce and robbe , and is not rather as a true man to direct thee ?

117 Let P. R. imagine , P. R. reprooued by a Simile . that a boy in any of their Colleges should be so refractary , as knowing himselfe to descend from gentry , he should denie obedience to his Superior , because he thinketh him but of base parentage : the boy is brought before P. R. his Accuser allegeth , That hee had gloried in his owne gentilitie , and sayd that his Superiour was But basely borne . Will he thinke the accusation is false , because of the addition of But ? No verily , but is by it made more plain & true , which is generall in all speeches of abasement : the But is ( as I may so say ) a Butte which hath infixed in it the marke and scope of the whole speech . Thus much for my addition But.

118 Furthermore , this I dare aduenture to say in behalfe of my Suggestor , That though that place alleged doe not agree vnto the collection , yet the scope of that Chapter and the next following doth imply as much , proouing that a King may be deposed by the people . Which doctrine hee there applieth vnto our English State , and by name to our late Souereigne Q. Elizabeth : which indeed is to account a King nought els but an humane creature .

119 I know that P. R. may possibly insist , That he cited the text of S. Peter , 1. Pet. 2. who calleth a King or Gouernour constituted by man , Humanam creaturam , An humane creature . And then how could these words be reprehensible in M. R. which are warrantable by S. Peter ? Wee must vnderstand , That the same speech may differ from it selfe by the diuers intention of the speakers . The faithfull Disciples of our Sauiour did often salute Christ with Haile Master : we reade also of the malicious Iewes saying likewise Haile Master : but the Disciples in reuerence , the Iewes to scorne him . Looke to the words , heere is not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing can be more the same ; looke to the sense and intention it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , nothing can be more repugnant . Simon Peter maketh this confession of Christ : q q Matth. 16. Thou art Christ the Sonne of the liuing God . The Diuell likewise maketh this confession of Christ , r r Marc. 5. 7. Thou art the Sonne of the Most High . The same confession in the sense of words , but not in the intention of the speakers : for Peter confessed , that he might confirm others in the faith ; and the Diuel did it , that he being priuileged to preach , might seduce men from the truth . And so it might haue been presumed , that M. Reinolds vsed S. Peters words , but not in S. Peters sense ; which was to dignifie such an humane creature , as to teach the orde●er man in all temporall condition [ subditi estote ] to be subiect : but in his owne sense which followeth in the next Chapter , to abase that humane ordinance , teaching Subiects to depose their Princes . What is the difference ? The generall scope of S. Peter is subiection , the aime of M. Reinolds is rebellion . This is heereby most plaine , because S. Peter writ his sentence in the dayes of Nero a most cruell and sauage Tyrant , and notwithstanding doth not incite Christian people or others to betake themselues vnto armes to depose Nero. But M. Reinolds holdeth it to be s s Reinolds in his Rosaeo . cap. 2. pag. 62. speaking of such Tyrants not as are inuaders of a countrey , but those who haue beene iustly possessed of their Kingdomes . naturam generosiorem , . i. a more generous & noble disposition , to kill Tyrants . Amongst whom he recounteth for England , K. t t Pag 135. Traiterous doctrine . Henry the Eight . By al which it may appeare , that though not the place alleged , yet the scope of his whole booke doth conuince him of rebellious doctrine : as will more largely appeare in the Incounter . In the interim , let euery Christian learne , that that Gouernour whom S. Peter calleth a creature of man , S. Paul calleth u u Rom. 13. Apostolicall doctrine of subiection . the ordinance of God : and both of them , after that Kings be once established by consent of the Common-wealth , doe require in all temporall causes an vnuiolable subiection vnto them without violent resistance , teaching that they are more than mans creatures , because he that resisteth them resisteth the ordinance of God .

The fift obiection of falshood , whereupon hee insulteth thus : Consider , I pray you , how may frauds and falshoods there be in one little quotation .

120 P. R. preferreth another indictment against mee , thus ; a a Treatise Mitig. cap. 2. num 49. pag. 82. But will you heare a case or two more out of the Canon law , how dexterous Sir Tho ▪ is in corrupting that which he loueth not , nor seemeth well to vnderstand . You may read in the 4. page of this his pamphlet ( the Discouery ) an ancient decree ( for so he calleth it ) alleged by him out of Gratian in the glosse , determining that though a man haue sworne to pay money to one that is excommunicated , yet is he not bound to pay the same , and he allegeth the Latine text thus : Si iuraui me soluturum alicui pecuniam , qui excommunicatur , non teneor ei soluere : If I haue sworne to pay money to any man that is excommunicated , I am not bound to pay it , adding this reason : Quia qualiter cunque possumus , debemus vexare malos , vt cessent a malo : We ought to vex euill men by what means so euer we may , to the end they may cease from doing euill . In the allegation of which little text , a man would hardly beleeue how many false trickes there be , to make Catholike doctrine to seeme odious and absurd . For first , these words not being found in any text of law or decision of any Pope or Councell , but only in the glosse or Commentary , they make not any ancient or modern decree , as the Minister falsly auoucheth , but rather shew the opinion of him who writeth the Commentary : if his words were , as heere they are alleged . The causes . First , the words of the glosse containe onely an obiection in these words : What if I haue sworne to pay money to any person , or haue promised the same vnder some forfeiture , and in the meane space he , to whom I made the promise , be excommunicated , am I bound to pay the same , or not ? This is his question , and then he argueth it on both sides : but his resolution is in these words , I doe beleeue the truer opinion to be , that albeit he that is so excommunicated , do leese the right to demand his money , yet is the other bound to pay it him . And for this he citeth diuers lawes and reasons . So heere our Minister not of ignorance , but of falshood taketh the obiection for the resolution . The second deceit is wilfull leauing out of the first words of the Authour , Sed quid dices si iuraui ? which plainly shew an obiection . Thirdly he allegeth , Quia qualitercunque &c. for a reason of the resolution , which is made against that reason . Fourthly the true resolution of the Commentator is vtterly concealed , and the contrary determination put downe for an ancient decree . Consider , I pray you , how many frauds and falshoods there be in one little quotation .

The Answer .

121 My Aduersary P. R. may satisfie himselfe for me , who a little after concerning this same allegation of this Author hath said that b b Mitig. pa. 84. num. 52. , It may seeme to import that hee ( T. M. ) scarce read the bookes themselues , but cited the same out of some other mans notes . Heere , we see , in his vehement crimination of malicious falshood , he hath inserted a charitable and true diuination of my integrity . I am glad to see in the mingling of a pound of worme-wood , and ten ounces of gall , hee had the grace to let fall this dram of sugar , and that so seasonably : For the truth is that I tooke vp these allegations of Gratian vpon credit , and therefore returne these peeces vnto him , of whom I receiued them : who is to prooue them currant , and to satisfie for himselfe .

122 Thus then he : c c M. Stock , a learned Preacher in London answereth for himselfe . This allegation , with some others , I Ric. St. brought vnto the Author of the Discouery , which P. R. challengeth to be maliciously cited , partly for that the words of the glosse were only set downe , when the decree is mentioned : wherein I conceiue P. R. complaineth no otherwise , than one , who being smitten with the scabbard , should complaine that he was not struck with the sword : So he , because T. M. talked of the decree , and vrged only the glosse . For the decree is far more plaine against them than the glosse , Nos sanctorum praedestinatorum statuta tenentes , eos , qui excommunicatis fidelitate aut Sacramento constricti sunt , apostolica authoritate à iuramento absoluimus : & nè sibi fidelitatem obseruent , omnibus modis prohibemus , quousque ipsi ad satisfactionem veniant . This is the decree , which in the generall carrieth as much or more , as is set downe by him , and so cleereth him from any malice in this point . Besides , in the very glosse it selfe , ( though it was not so fullie brought to his hand ) is set downe not by way of obiection , but of a resolute conclusion . For after the obiection and answer the conclusion is : Probabiliter dici potest , quòd excommunicato non sit soluendum , cum nemo debeat participare cum eo . Yea and further , that in this he was not led by malice , is prooued thus : because he left out another more waighty allegation which was deliuered him with this , namely , out of Greg. Decret. lib. 5. Tit. c. 16. Absolutos se nouerint à debito fidelitatis , dominij , & totius obsequij , quicunque lapsus manifeste in haeresin aliquo pacto quacunque firmitate vallato tenebantur astricti . Now the glosse particularly and expresly for the present purpose hath it thus : Ergo si sub poena aliquis tenetur soluere certa die , & non soluat , non incidit in poenam : & eodem modo si per iuramentum , quod & verum est argumentum quòd Papa potest absoluere laicum à iuramento fidelitatis , quoniam ad ipsum spectat interpretatio iuramenti : in illa autem obligatione & iuramento tacitè subintelligitur , si talis permanserit , cui communicare liceat . Which decree and Glosse doth a great deale more strongly smell of that impietie , teaching that a man is not bound in such a case to pay his debt : and yeelding to the Pope a power of absoluing men from such like obligations . Thus farre R. S.

123 By which Answer of R. S. wee may perceiue that the tenor of the Popes Canon in the outward letter doth denie the paiment of debts : and the glosse it selfe concludeth a probability of non paiment , which being applied by Romish Priests vnto Protestants in the name of Excommunicats , it is but an hazzard whether Protestants ( except it bee by the vigour of law ) shall recouer their debts . Which I prooued in the next testimonie out of their Cardinall Tollet , expounding the forme Canon . I prooued that their ordinary Tenet is in that case , d d Non tenentur reddere rem verbis contractam . Card. Tollet lib 1. Instruct. Sacerd. ca. 13. § Sextus in his last edition . An vndoubted argument of the Autors sincerity . Not to pay any debt , which consisteth only in promise . Wherein my Reader may discerne an argument of my sincerity , because I would not allege the Canons in their generality of not paying any debt , though it might haue made my Aduersaies more odious ; but chose rather the Comment. of Tollet , in the restraint and limitation for not paying debt of onely promise . This my intire , and in a maner partiall dealing in behalfe of my Aduersaries , P. R. could not be ignorant of , and yet spared not to spot me with his common note of maliciousnes . There followeth ▪

A sixt obiection of falshood , with this insultation : Let the iudicious Reader consider how many false trickes and corruptions this crafty Minister hath vsed .

124. P. R. hath another Article against me , thus ; e e Mitig. cap. ● . num. 52 ▪ 53. 54. 55 ▪ 56. 57. pag. 84. In the sixt page of his Discouery he hath this grieuous accusatione out of the C●●on law against vs . Haeretici●●ly 〈…〉 dicuntur , sed in 〈◊〉 legem , 〈…〉 super eos , vt ●und●● fanguinem ipsorum . And then he quoteth thus : apud Grat. gloss . in decret. li●● . 〈◊〉 ex De●re● . Gregor. 9. caus. 22. q. & cap. Legi . Which distructed kind of quotation ; s●parating the first and last words , that should haue 〈◊〉 together , 〈◊〉 to import that hee 〈…〉 the book as themselues , but 〈◊〉 the same out of so●e other 〈…〉 ; but that fault were easily pardoned , if he vsed no greater fraud in the thing it selfe . For first he Englisheth the words in th●●● maner : Heretikes may not bee termed either 〈◊〉 , or kindred , but according to the old law , thy hand must bee against them to spill their bloud . And then in the margi● h●● setteth downe this speciall printed note . The professed bloody massacre against the Protestants , without distinction of ●ixe or kindred . And what can be more 〈◊〉 vrged than this ? Now then let vs see how many false trickes and shifts fit for a Protestant Minister , do lie lurking in this short citation . First this glosse or Commentary of the Canon law , is vpon a Canon beginning . Si quis , which Canon is taken out of the third Councell of Carthage , &c. Secondly , he hath left out the beginning of the glosse . Thirdly , hee addeth these words , vt fundas sanguinem , which the glosse hath not . And now let the iudicious Reader consider how many corruptions this crafty Minister hath vsed to bring foorth to his purpose this one little distracted text for proofe of professed bloudy massacres intended by vs against Protestants . Wherein lastly he peruerteth the very words of God himselfe in the Law , by translating , vs fundas fanguinem ipsorum , spill their blood , instead of , slied their blood : as though God were a blood-spill●● , or 〈◊〉 the 〈◊〉 to be vniustly done by others . By this one ( of 〈◊〉 but one ) you 〈…〉 &c. Thus farre P. R.

The Answer .

125 To the allegation of this place of Gratiam , R. S. doth owe you an answer , which hee hath performed in these wordes : f f M. Stock . This second place also I brought ( saith hee ) vnto T. M. the whole being no otherwise distractedly quoted , then the glosse , whence I had it , warranted by me : So that of P. R. reprooue me , he must chocke his glossary : for when the glosse had set down the first part , he quoted for the latter , causa 23. q. 8. cap. legi , meaning in the decrees where it is , Sit manus tua super eos , vt fundas sanguinem ipsorum .

126 So hath he satisfied for his allegation . It remaineth that I likewise iustifie both my collection and translation . For the first , I would demand of P. R. if , Romish ones applying this Canon of Murdering their kindred , &c. against Protestants , when the Pope shall iudicially denounce them Heretikes , whether it may bee called a massacre , or no ? I haue now my Mitigator vpon a Logicke ●acke , either he must say that it is no bloudy massacre , A dile●ma . but Catholike iustice : and then what shall his Reader thinke vpon his Mitigation otherwise than a Iudas his lips in betraying his Master ? If he shall hold it an execrable mischiefe , then how shall he iustifie the application of this canon , when the Pope shall extend it against Protestants ? He cannot answer directly , but hee must manifest himselfe either a Traitor to his Country , or a preuaricator to his cause .

127 His other censure is vpon my interpretation , Vt fundas sanguinem , to spill their blood , in stead ( saith he ) of shed their blood . Why so ? because otherwise , ( the man may seeme to haue some pious and religious deuotion in him ) God should be said to be a blood-spiller . And must it therefore be rather translated , shed ? why , so God should bee said to bee a blood-shedder . I maruell what new Dictionary ( for he is altogether verbal ) P. R. doth follow . I hope that so profound a Clerke will not want a reason of his subtilty : let vs heare him . To spill blood ( saith hee ) doth signifie an vniust deed . Is this it ? as though shedding of blood might not likewise signify an vniust deed . Let him consult with their own Remish translation , Rom. 3. 15. Their feet ( viz. of the wicked ) are swift to shed blood . And Act. 22. 20. When the blood of the Martyr Stephen was shed . And Apoc. 16. 6. They haue shed the blood of the Saints , therefore hast thou giuen them blood to drinke . And Luc. 11. 50. That the bloud of the Prophets shed from the beginning of the world may bee required of this generation . P. R. his babish foolery . Will P. R. haue the face to say , that the blood of the Martyr Stephen , and of the Prophets by the Iewes , or of the blood of Saints by the Heathen was shed iustly ? Againe , the Rhemists Mark . 2. 22. No man putteth new wine into old bottles , otherwise ; the wine breaketh the bottles , and the wine will be shed . This is spoken of the wine , which being shed perisheth . So is it vulgarly vsed , [ drinke is spilt , and drinke is shed . ] Now then what a notable Critick haue I met withall , whom euery goodwife is able to conuince of idle dottage ? But this is a man priuiledged to send me to the Vniuersitie to make a Syllogisme , whom I may more iustly send vnto an Ale-house to learne English .

128 The last point , which is obseruable in our Mitigator , is , that he affirmeth this Canon to haue beene decreed in the 3. Councell of Carthage , g g Reade Surius vpon that Councel . tom. 1. Conc. where no such thing can be found . Therefore must his owne termes of falshood , fraud , treacherie , reuerberate vpon himselfe . And yet againe we may consider how zealous P. R. is in authorizing that Canon , and in vrging the text of Scripture , saying , If thy brother ; or friend , or wife will goe about to destroy the truth , let thy hand be vpon him . To what end must all this be , but that Protestants , being in their opinion heretikes , may haue all the penalties which are awarded against heretikes executed vpon them ( as Bouchier and others defend ) before , or at least ( as P. R. holdeth ) after denunciation of sentence ? And consequently Protestants may be , by these Romishones , without exception of sex , or kindred , or friendship , as it was by execution in the cruell Massacre in h h See Thuanus hist. lib. 52. France , and by intention in the Powder-treason , vtterly consumed at once . Which being performed , the * * This I shall proue in the Incounter out of Bouchier . Conspiracie shal be called an holy League the Actour a zealous Ahod , the Act a Sacrifice . All which proceedeth from a false and perfidious application both of the Scripture , and of the Canon . For the law of Deuteronomy mentioneth such transgressions , Who shall intice thee , saying , Let vs go and serue other gods , which thou hast not knowen , nor thy fathers before thee . And the Canon was directed only against such heretikes , who did ruinate the foundation of Christian faith . But Protestants are so farre from idolatrie , that for feare thereof , they haue ( in the dayes of Q. Marie ) yeelded their bodies to the fire ; so farre from heresie , that they are ready to seale euery fundamental Article of faith with their blood .

A seuenth obiection of falshood , wherein he insulteth , saying : Seeing hee hath corrupted a text of Scripture , you may thinke what libertie hee will take afterward thorowout his whole booke .

129 I i i See aboue §. 5. pag. 12. haue already answered vnto this calumniation , shewing , that both the English text , the Latine Commentaries , the Hebrew Originall , and the confession of their owne Doctour doe free me from all suspition of corruption : wherein our Reader may imagine , whether P. R. by obiecting the Hebrew text , hath not deserued the title of an êbrition .

An eighth obiection of falshood , wherin he insulteth in this maner : Thus much for his varietie of corruptions in this little sentence .

130 P. R. pretermitting ( as his maner is ) such points wherein he saw the Romish Arguments most forcibly confuted , insisteth only vpon such , wherein hee thinketh his abilitie will serue to make some sensible resistance . Therefore hee sayth : k k Treatise Mitig. cha. 5. num. 43. pag. 174. Extr●● . com . de mai . & obed. § vnam Sanctam . To the end you may see his Talent ( in deducing proofs out of Romish Writers ) wee shall examine only the third Reason in this place , which he declareth in these words : Except , sayth the Romish pretence , there were a way of deposing Apostata Princes , God had not prouided sufficiently for his Church . And for this he citeth the Constitution extrauagant of Pope Bonifacius , and sayth , This obiection is in your extrauagants , and so it may be called , because it rangeth extra , that is , without the bonds of Gods ordinance , &c. But as in all his other citations generally hee is neuer lightly true and sincere in all points , no not thrice ( I thinke verily ) thorowout all this lying booke of his , so neither heere : and it would require a great volume alone to examine only some part of his leaues about this point of his shifts and corruptions , they are so many and thick , and craftily huddled vp together . As for example heere : First , this sentence is not in the Popes Extrauagant at all , but only in a certeine addition to the ordinarie Glosse or Commentarie of Io. Picard , which addition was made by Petrus Bertrandus a late Writer . Secondly , this Comment sayth nothing of deposing of Apostata Princes , but only affirming the foresayd opinion of Canonists to be true , That Christ was Lord absolutely in this life ouer all , not only in spirituall authority , but in temporall also : he inferreth thereby , That Christ should not haue sufficiently prouided for the gouernment of his Church and Kingdome vpon earth , Addit . ad Com. Extra . de Ma● . in c. 1. ad finem . Nisi vnicum post setalem Vicarium reliquisset , qui haec omnia posset : except he had left some such one Substitute or Vicar after him , as should be able to performe all these things , to wit , as belong both to spirituall and temporall power , according as necessitie shall require . Which latter clause you see that T. M. hath cut off , as he added the other of Apostata Princes . And thus much for his variety of corruptions in this little sentence . Now to the thing it selfe . So farre P. R.

The Answer .

131 If I had not purposed to set downe little sentences , I am sure my Aduersarie his sentences and censures could not haue beene so great : where breuity ( which I thought would be most gratefull to any iudicious Reader ) is inuerted vpon me by a calumnious Aduersary as most preiudiciall to my cause . First , for citing the Extrauagants of the Pope , whereby an ingenuous Reader would haue vnderstood a figure Synecdoche , where the part is put for the whole ; as when wee say , This man shall not come vnder my roofe ; meaning by roofe , which is but a part of the house , the whole house it selfe : So heere by Extrauagant might haue been meant the whole body of these Constitutions , which conteine both Extrauagants and Glosses : which is heerein , found to be most consonant , because Pope l l Gregor. 13. ad futuram rei memoriam . Reliquum est vt eiusdem Decreti vnà cum Annotationibus praedictis tàm absque Glossis , quàm ipsum totum cùm Glossis , Sextumque & Clementinas simul & extrauagantes à dilecto filies S. F. recognoscenda omnia & approbanda &c. imprimi & impressa diuulgari iusse●imus , ac ad maiorem Christi fidelium vbique commo●antium commoditatem , hoc 〈◊〉 Canonici corpus fideliter & incorrup●● 〈◊〉 exemplar Rom●● 〈◊〉 , imprimi possit . Nos opportunè prouidere volentes , vt hoc ius Canonicum sic expurgatum ad omnes vbique Christi fideles sartum tectum perueniat , ac ne cuiquam liceat e●dem operi quicquam addere , vel immutare , aut inuertere , nullauè interpretamenta adiungere , &c. Gregory 13. hath ratified the foresayd Glosse and Annotations with priuilege and authority equiualent and answerable to the authoritie of the Decretat● and Extrauagants themselues . If , hearing one of P. R. his scholars make a Syllogisme , like that which P. R. himselfe framed , which hath neither mood not figure , & this likewise had been approued by him , some should presently say to the boy , Sirra , this is P. R. his Syllogisme ; I do not thinke that P. R. would call him a lier .

132 To the second P. R. might haue answered for me , That the words , Apostata Princes , were not my Addition , but the obiections of my Aduersary the Moderate Answerer , as may appeare by P. R. his owne relation . And when I sayd , That the same obiection was in the extrauagants , I could not think that any Aduersary euer could haue beene either by reason of ignorance so sottish , or by malice so peruerse , as to exact , that the obiection be found in the place 〈…〉 for so there should be no end of cauilling , but be contented to finde it in the true sense : which sense euen this my Accuser doth plainly acknowledge , laying ( as we haue heard ) this same Extrauagant as the ground of Gods prouidence in the Pope ( his supposed Vicar of Christ ) by whose power spirituall and temporall , any Prince , extirpating Christian religion , may be remooued : which is no more than I sayd was contained in the Extrauagants . But such is the malignity of this Mitigator , that he will not allow in his Aduersarie , which he practiseth m m Treatise Mitig. ca. 2. n. 55. pag. 86. himselfe : and not he only , but euen the known canons of his Popes are guilty ( if it be a guilt ) of the same , citing the text of Deut. ●3 . 6. 〈◊〉 : If thy brother , or friend , or wife go about to depra●● 〈…〉 thy hand be vpon him ▪ Wheras the text is , If they intice thee saying , P. R. his accusation redounding vpon his Popes . let vs goe serue strange Gods , &c. But these words , Depraue the truth , &c. are not to be found ; yet because they containe the true sense I should thinke it impiety either in another or in my selfe , to note ( as he doth me ) his Canons , and consequently his Popes of lying shifts and corruptions .

133 The last shift he findeth fault with , is for cutting off the clause , Nisi vnicum . What needed any addition of that which was sufficiently expressed in my Aduersaries obiection , and by me acknowledged to bee contained in the Extrauagants , as we haue heard ? If there bee any shift in my citation , I must confesse it thus : viz. the not adding these words of that glosse , Iesus de iure naturali in Imperatorem , & quascunque alios depositionis sententiam ferre potuisset , & damnationis , & quascunque alias , &c. & eadem ratione vicarius eius potest . That is , As Iesus by his naturall right might enter into iudgement , and pronounce sentence of deposing an Emperour , or any other person : So may ( meaning the Pope ) Christs vicar also . This is the Popish glosse , and the ground of those Romish & rebellious positions , which I did discouer , and which prooueth our Mitigatour an excellent shifter , who saith that heere was nothing said of deposing Apostata Princes , A fond cauill . to the end his Reader might conceiue my Answer to haue beene altogether impertinent . But I pray you P. R. can Apostata Princes be excepted , where All Princes and Emperonrs are included ? But I will not vrge against my selfe the former omission of the foresaid sentence of the glosse . I know P. R. will too easily pardon me this fault .

A ninth obiection of falshood , therein insulting thus : A witting and a manifest lie , and cosenage . His Latine words were perfidiously alleged .

134 P. R. obiecteth thus : n n Treatise Mitig. cap. 6. num. 55. pag. 231. He ( Thomas Morton ) allegeth the words of Bellarmine thus : Dum rem ipsam excutio , non facilè audeo pronunciare illos in errore fuisse , While I do examine well the thing it selfe , I dare not presume to pronounce them to haue beene in error , to wit , Caluin and Beza ; whereas Bellarmines words are , Dum rem ipsam excutio , & Caluini sententias diligenter considero , non facilè audeo pronuntiare illum in hoc errore fuisse . While I examine the matter it selfe , and diligently consider Caluins opinions , I do not easily presume to pronounce him to haue beene in this error : to wit , in the particular error or heresie of the Autotheans , set downe and confuted by ●●enebrard , and in his sense condemned expresly by the ancient Catholike Church , for denying Christ to bee and to haue his essence from the Father : but yet though in some sense it seemeth to Bellarmine , that Caluin may be excused in this priuate and particular meaning of his , yet not absolutely , as T. M. would haue his Reader to thinke , by striking out cunningly the particle hoc ( this error ) and leauing the word Errour in common , as though Bellarmine had excused him from all kind of error , which is most false , for that presently after he both impugneth of purpose , and confuteth by many arguments his maner of speech as hereticall in this behalfe . And againe . So is his cosenage heerein in striking out hoc out of Bellarmines words : so , for the same purpose he turneth illum into illos : which he could not do but wittingly and of purpose , and yet the man forsooth will not equiuocate for the world , and yet will he lie for much lesse , as you see . Thus P. R.

The Answer .

135 He would not wittingly lie for all the world , who would not for all the world equiuocate , lest hee might he , as I feare he doth , who calleth this lapse of words [ Errore and illos ] a perfidious cosenage . For if I had been of so diuellish a disposition as to seek to cosen my Reader , then sure ( according to the malice of the Diuell , who seeketh whom he may deuour , that is , to deuoure all ) I should not haue left that Latine sentence vntranslated , but would haue Englished it , that by the Latin and English as by a double net my cosenage might haue beene , for the number of the seduced , farre more succesfull : which considerations , I hope , may free me from wilfull falshood .

136 That there is also no falshood at all , the matter it selfe will shew . For our dispute was onely concerning this one suspected error of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which many Iesuites and others , condemned as a Paradox , a blasphemy , an atheisme : against whom I opposed Bellarmine to acquit Caluin ab errore , that is , A stupid cauill . from error , ( which is all one as if I had said This error ) which is the proper and only matter in question . Let P. R. procure a suspected fellow to bee arraigned at the barre , whom the Iudge knoweth to be a drunkard , a prophane swearer , and a person adulterous : but the inditement preferred against him is only concerning felony : the witnesses are brought forth all circumstances are examined : in the end the Iudge perceiuing the presumptions to be friuolous , shall giue this iudgement , saying , Now that I haue heard the matter examined , I finde no fault in the man . By and by P. R. shall stand vp , saying , O Iudge thou knowest him to be a drunkard , a blasphemer and a lewd liuer , and canst thou find no fault with him ? thou shouldest haue said , I find not this fault of felony in him ; and therefore thou hast deliuered a perfidious and a cosening sentence . Againe , when our Sauiour Christ said to his Disciples , o o Matt. 26. 42. Pray , &c. for the spirit is willing , but the flesh is weake ; would the Diuinity of P. R. correct the speech , and say , though it bee spoken of mankind , yet it is too generally deliuered , because there is a flesh of beasts , and a spirit of Diuels : and therefore should be more expresly set downe , This kind of flesh , and this kinde of spirit ? P. R. sitteth at his table , and when he seeth two sorts of bread , fine manchet , and courser ; and expressing that hee desireth rather the meaner kinde , should say to one of his seruitors a Sophister , Sirra , giue me the courses bread : would hee ( for want of mentioning This bread no the Table ) allow his Sophister to runne into the stable , and bring him an horse loafe ? Would he not rather whip him , for his insolency , if he would not ; or for his follie , if he could not perceiue that when a man speaketh of This kinde of bread , which is before his face , it is all one as if he had said , of this bread ? Such is my case , concerning which ( as I professe ) I could not be so absurdly subtle , as willingly to conceale hoc , so am I perswaded , that no aduersarie ( I only except P. R. ) could be so peruersly grosse , as to exact a particle Hoc , i. This , knowing that the matter in question was particularly de hoc e●none , of this only error .

137 Although this last taxation be very idle , Another friuolous cauill . yet this second is ( if I may so say ) more friuolous , illos for illum , that is , them in steed of him . If Bellarmine iustifie Caluin for this opinion of Autotheos , doth he not likewise therein iustifie all other Protestants , which are of the same opinion ? For if I condemne P. R. for a gracelesse Sophister , because of his defense of mentall equiuocation , do I not therein condemne all others , who are professed Aequiuocators ? This is true , will P. R. say , yet the Authors word illum , should not haue beene changed into illos . This Aduersary , we see , is rigorous , I will appeale therefore vnto another Aduersary , whom I find more ingenuous , euen Bellarmine himselfe ; who in the place alleged , after that he had said of Caluin , I dare not say that he was in this error doth in the same Chapter iustifie Beza also , and more expresly Simlerus , another Protestant , saying , Non video cur haec sententia Catholica dicenda non sit , that is , I see no cause why this sentence should not be thought Catholicall : iustifying not only illum , that is , Caluin , but also Beza and Simlerus , which will make illos , euen in that opinion , which Campian , the Rhemists , their Genebrard , and others haue calumniously and wickedly called a Paradox , an Heresie , a Blasphemy , an Atheisme . Such is the blindnesse of their malice , which ( God willing ) I shall shew more fully in the Incounter .

A tenth obiection of falshood , with this insultation : Is not this rather falshood than folly ? where is his naked innocency ? where is his vpright conscience ? where is his simplicity in Christ Iesus ?

138 The matter is only for changing a title of the booke of Carerius , and altering the word verò into verè : but trifles ( saith P. R. ) yet such as bewray a guilty minde and meaning . But I haue p p See aboue §. 6. pag. 1● . shewed euidently , that I neither altered the title , nor the text , so that P. R. standeth chargeable to his Reader to satisfie for his owne mind and meaning , which must haue beene either giddily rash , or gracelesly false .

An eleuenth obiection of falshood , with this insultation : How can this malicious cauilling Minister expect to bee trusted heereafter ? or how may any thinke , that he writeth from his conscience , seeing him vse such grosse shifts and falshoods in so important a matter ?

139 I q q See aboue §. 7. pag. 22. num. 23. 24. 25. &c. haue discussed this obiection already : the point is concerning the testimony of Doleman , because it was not cited in the very literall words , although ( as I haue manifestly euinced ) it was deliuered according to the reall and demonstratiue sense . And if such accusations might preuaile , then might P. R. ( but I hope he will not be so blasphemous ) accuse the diuine Oracles of God , An impious cauill . the holy Scriptures , where the Apostles citing the testimonies of the old Testament , doe not commonly allege the words , but the sense : As Ephes. 5. 14. Wherefore he saith , Awake thou that sleepest , and arise from the dead , and Christ shall giue thee light . The words [ He saith ] signifie God speaking in Scripture , yet not by manifestation of words , but by collection and comprehension of sense . There be many such like places , as Heb. 1. 1. Heb. 3. 5. Act. 10. 43. Nay himselfe and their owne Popish Canon ( as r r See a little before in this §. num. 132. hath beene shewen ) haue alleged the text of Deuteronomie , but not according to expresse words , although not disagreeable from the true sense . And may Popes thus presume in alleging of Gods truth , and may not man make as bold with mans testimonie , so that still there be no deprauation of the true sense ?

A twelfth obiection of falshood , wherupon he thus insulteth : Consider how falsly and calumniously this Make-bate doth reason : will hee not bee ashamed to see himselfe condemned of so great ouerlashing ?

140 The question is about the hinderance of the due succession of a Protestant prince vnto his crowne : This P. R. indeuoured to condemne by a triple instance , and s s See aboue §. 7. pag. 19. num. 21 , &c. hath himselfe beene confuted both by his owne Doctours , and also by a triple instance taken from himselfe .

A thirteenth obiection of falshood , with this spightfull insultation : Hee allegeth Frisingensis quite contrary to his owne meaning . Is this the assurance of his vpright conscience , whereof he braggeth so much ?

141 In this cauill about the testimonie of Frisingensis P. R. hath played foure treacherous parts , that he might ( though falsly ) conuince me of one : as hath beene already t t See aboue §. 8. prooued . Yet in this , together with that which followeth , he triumpheth more than of any taxation he hath in the whole booke .

A foureteenth and most rigorous obiection of falshood , with this insultation : It is a fraud and impudencie , or rather impudent impietie , a slandrous obiection , shamelesse dealing . Will euer any man credit T. M. heereafter ?

142 I am ready to heare this grand crimination of P. R. who beginneth thus : u u Treat . Mitig. ca 6. num 37. pag. 215. But the next fraud or impudencie , or rather impudent impietie , is that which insueth within foure lines after , in these words : Pope Gregorie the seuenth ( sayth your Chronologer ) was excommunicate of the Bishops of Italie , for that he had defamed the Apostolike See by Symonie , and other capitall crimes . And then citeth for proofe heereof , Lambertus Scaffnaburg . Anno 1077. As if this our Chronographer had related this as a thing of truth , or that it were approoued by him , and not rather a slanderous obiection cast out by his Aduersaries that followed the part of Henrie the Emper●r . Let any man reade the place and yeere heere cited , and if hee be a modest man he will blush at such shamelesse dealing . For that no Author of that time doth more earnestly defend the cause and vertuous life of Pope Hildebrand , La. S●aff . hist Germ. ann. 1077. sub fin . then this man , whose words are : Sed apud omnes sanum aliquid sapientes luce clarius constabat falsa esse quae dicebantur : Nam & Papa tàm eximiè támque Apostolicè vitam instituebat , &c. But with all men of sound wisedome it was more cleere then the Sunne , that the things which were spoken against Pope Hildebrand were false , for that th Pope did lead an excellent and Apostolike life , as the sublimitie of his conuersation did admit no least spot of wicked rumour against him , he li●ing in that great citie and open concourse of men , it could not haue beene hidden , if he had committed any vnlawfull thing in his life : and moreouer the signes and miracles , which by his prayers were often-times done , and his most feruent zeale for God in defence of Ecclesiasticall lawes did sufficiently defend him against the poisoned tongues of his detractors . And againe : Hildebrandi constantia & inuictus aduersus auaritiam animus omnia excludebat argumenta humanae fallaciae : The constancie of Pope Hildebrand and his inuincible minde against the corruption of auarice , did exclude all arguments of humane fallacie and deceit . So Lambertus . And now let the reader consider with what conscience and fidelitie T. M. hath cited him for condemnation of Pope Hildebrand . Hee relateth indeed what certaine noblemen , captaines , and others , that came with the Emperour to the castle of Canusium , and would not haue had him made peace with the Pope in that place , saide in their rage afterwards , for that against their counsell he had submitted himselfe vnto the said Pope : and when a certaine Bishop named Eppo was sent to their campe by the Pope and Emperour to enforme them of the agreement and submission made ; Lamb. vbi●sup . Fremere omnes ( saith this story ) & insanire , verbis & manibus coeperunt , Apostolicae legationi irrisorijs exclamationibus obstrepere , conuicia & maledicta turpissima quaecunque furor suggessisset , irrogare . All of them began to fret and wax fierce both in words and casting their hands , and with scornefull outcries to contradict this holy Apostolical legation sent vnto them , and to cast vpon the Pope all the most foule reproches and maledictions that furie could suggest vnto them . Thus saith Lambertus , and setteth downe the particular slanderous reproches heere cited by T. M. which he approoueth not , but condemneth , as you haue heard , and highly commendeth not onely the vertue but also the sanctitie of the Pope . And will euer any man credit T. M. any more in any thing that he alledgeth , when this consciencelesse falsification is once discouered in him ? yea though it were but once thorowout his whole booke , it were sufficient to prooue that he dealeth not out of any faith or conscience at all . If an enemie would discredit both Christ , and Christian religion , and say , your own Euangelists doe recount foule things against him ( as heere this Minister saith our Historiographer doth of Pope Gregorie ) and namely that he was accused by the Scribes and Pharisees for casting out Diuels by the power of Beelzebub , for deceiuing the people , for denying tribute to be paid to Caesar , for moouing sedition , and other like crimes , which our Euangelists doe recount indeed , but do condemne them as false and calumnious ; were not this as good and as faithfull a maner of reasoning , as this other of Thomas Morton out of Lambertus and Frisingensis against Pope Hildebrand , who is by them both most highly commended as you heard , and his aduersaries condemned ? Truly if any man can shew me out of all the Catholike writers that be extant , English or other , that euer any of them vsed this shamefull fraud in writing , where no excuse can free them from malicious and witting falshood , then will I grant that this is not proper to the Protestant spirit alone . Hitherto I must confesse that I neuer found it in any , and if I should , though it were but once , I should hold it for a sufficient argument not to beleeue him euer after . And this shall suffice for a taste onely of M. Mortons maner of proceeding , for that to prosecute all particulars would require a whole volume , and by this few you may guesse at the mans veine and spirit in writing . Hitherto P. R.

The Answer .

143 Thou seest ( Christian Reader ) I haue had patience to heare my indictment deliuered vnto the full , and suffered my Aduersarie without any interruption to say so much in this accusation , as that by this time he may seeme to haue run himselfe out of breath . For what could either the dexteritie of Art , or the violence of passion force more , then to note his Aduersarie of so shamelesse falshood , as to be without comparison maliciously fraudulent , and vtterly vnwoorthy to be credited euer any more in any thing that he alleadgeth ? Now therefore I turne my selfe vnto thee ( good Reader ) as to my Iudge , who may seeme by this time to exact of mee an Answer ; and of whom I must desire and expect a iust censure . Vouchsafe therefore ( I pray thee ) an intentiue examination , and I dare presume thou wilt acknowledge this Accusation to be both so false and foolish , and vnfortunate to his cause , and indeed blasphemous , as though he had studied to be either faithlesse , or fond , or vnlucky , or impious .

I. The falsitie of this crimination .

144 In the beginning I am charged with impudent impietie for citing Lambert Scaffnaburg to affirme that The Bishops of Italy did excommunicate Pope Gregorie for capitall crimes . But why is this impudency ? As if ( saith P. R. ) this our Chronographer had related this as a thing of trueth , or that it were approoued of him , and not rather as a slanderous obiection cast out by his Aduersaries that followed the part of Henrie the Emperor , &c. The point now in question is , whether this Author Lambertus Scaffnaburg did thinke that those Bishops of Italy had condemned this Pope Gregory ( for whether they did it iustly or vniustly is the second question ) for such crimes or no ; I haue affirmed that Lambertus Scaffnaburg was of this opinion : but P. R. denieth it , calling my assertion an impudent impietie . Let vs be iudged by the euidence of the Author himselfe : who in the place alledged hath these words : Postquamper Italiam fama percrebuisset , &c. After that the fame was spred abroad thorowout Italy , that K. Henry had set his foote in their coasts ; [ certatim omnes Italiae Episcopi , &c ] All the Bishops of Italy did flocke by troupes vnto him , receiuing him with all honour woorthie the magnificence of such a person , and within a few daies after an armie of an infinite multitude was gathered vnto him : for from the first time that he was King , they longed for his comming into Italy , because at this time Italy was pestered with theeuery . And what els ? It followeth a little after . Besides , they ( viz. the Bishops and people ) did congratulate his comming , because it was reported that he came with a resolute courage to depose ( Gregory ) the Pope . Heere we see it granted by Lambert that All the Bishops of Italy were desirous to haue this Pope Gregory deposed . But after all this the Emperour goeth to Rome , seeketh absolution of the Pope , returneth backe againe , and the Bishop Eppo is sent after to signifie to the Italians this submission to the Pope . What now ? Now followeth the testimony which was alledged : Qui cùm causam Italis exposuisset , &c. When Eppo had told his message to the Italians , all of them began to rage and fret , &c. casting vpon the Pope all opprobrious reproches , whom all the Bishops of Italy had before iustly excommunicated , because by Simonie he had defiled the sea Apostolike . Could this Chronologer but acknowledge that the Pope had beene excommunicated by the Bishops of Italy , who ( as he confessed in the beginning ) did reioice at the comming of the Emperour , because he came with a resolution to depose the Pope ? Which is a thing so notoriously knowne , that neuer Author did denie it : Insomuch that Bimus their last and best authorized Compiler of the Councels , an Author wholly deuoted to that Sea of Rome , confesseth that x x Binius tom . 3. Conc. pag. 1281. Anno 1076. ( viz. the yeere before this happened , which hath beene related out of Lambert ) In the Councell of Papia , a city in Italy , the Bishops gathered themselues together , and excommunicated the Pope . Although he call that Councell , Conciliabulum , and the Bishops Schismaticos , Schismatikes , as peraduenture Lambert also did esteeme them ; yet this trueth is acknowledged of all , that The Bishops of Italy did excommunicate this Pope . Which is all that either hath , or needed to haue been said . And could this deserue so rigorous a censure of impudent impietie , and whatsoeuer bitternesse the gall of this man could vent out ? I proceed to the second point , which is

II. The foolishnesse of his Accusation .

145 That being granted , which neuer any Historian did denie , that The Bishops of Italie did excommunicate Gregorie , aliâs Hildebrand , and sought by the power of the Emperor Henrie to haue him deposed : the sottishnesse of the second obiection will bewray it selfe at the first hearing , to wit , The Authour Lambertus condemneth such proceedings against the Pope , and highly commendeth not only the vertue , but also the sanctitie of the Pope : And therefore will any man credit T. M. any more ? Yes , I hope , any who shall rightly discerne the reason of my allegation . For my proofe , taken from the testimonie of this Lambertus , consisteth not in his censure of commending , or of discommending the proceedings of the Italian Bishops against the Pope , but in the iudgement of those Italian Bishops , who all ( as Lambertus confesseth ) wished that that Pope might be deposed . A collection vsed of all men in the citing of all Chronologers , knowing that the proper office of an Historian is to be a witnesse of things done , and not a Iudge . For if any fauourite of my Mitigator should report , saying thus , That P. R. ( I doe but suppose this ) was expelled out of a College of Oxford by the Fellowes , who did censure him for some misdemeanour ; but yet I thinke ( saith his fauourite ) that the Fellowes did him wrong : For I haue heard him to haue beene accounted by others of very commendable conuersation . Then presently some by-stander should make bold to giue out that the Felowes of a College in Oxford did so censure P. R. and name his Author ; could any say that he had abused that testimonie , because he gaue more credit to the wisdome of those Fellowes who expelled him , than to the contrarie coniecture of the reporter ? Shall that by-stander be therefore thought euer after vnworthie of all credit ?

146 Whosoeuer of his faction shall read the late Catholike Apologie ( as it is intituled ) out of Protestant writers , hee will wish P. R. had beene a newly professed Pythagorean , to whom a fiue yeeres silence had beene inioined : for Protestant Authours are there cited , as confessing ( but how truly we are not heere to dispute ) that some Fathers 400. yeeres after Christ haue held some Romish positions : notwithstanding the same Protestant Authours doe condemne those positions as vtterly superstitious . In which allegations the Apologists are contented to receiue from Protestants a confession of so much antiquitie of some Romish Doctrine ; and yet oftentimes doe not acknowledge or regard the iudgement of the cited Authors in condemning such opinions . Will now P. R. permit vs to answer these Apologists after his example , saying , ô impudent impietie , and malicious falshood ! Will you cite Protestants for confessing such Doctrines as ancient , which they condemne to haue beene superstitious ? I would wish P. R. to call his fiue wits into one Senate , and after due deliberation to shape me an answer ▪ I feare he will be driuen to a non plus : For either must he teach vs to confute their Apologists , and to note them to haue beene fraudulent disputers ; or else confesse himselfe to haue plaid the part of an idle , impudent , and an intolerable accuser .

III. The vnfortunatenesse of this his declamatorie calumniation .

147 P. R. will not haue his Reader to count otherwise of this Pope Gregorie , aliàs Hildebrand , than of a man commendable , not only for vertue , but also for sanctitie : as if he had said , not only for a good man , but also for a godly : wherein it may be that P. R. hath beene not only not acute , but also absurd : For as easily may godlinesse be separated from goodnesse , as sanctitie from any perfect vertue . But to the matter . As it is written , Oportet haereses esse , there must be heresies , so is it implied that there must be contradictions , but to this end , that the truth may be victorious ; which I hope will be verified in this present example of Pope Gregorie , who may be vnto vs ( if wee beleeue the Romish historians ) a mirrour of all impietie .

First , Cardinall Benno liuing in his time , set foorth his life , and writeth that y y Benno hist. de vita Greg. He entred into the Popedome by force : that he suborned a man to murther the Emperour , when he was at diuine seruice : that hee cast the Eucharist into the fire : that hee was a Necromancer ; and a contemner of religion .

Secondly , the Abbat Vrspergensis writeth , z z Vrsperg . an. 1080. That he was an vsurper of the sea of Rome , not appointed by God , but intruded by fraud and money ; a disturber of the Empire ; a subuerter of the Church .

Thirdly , Sigebertus Gimblacensis , a Monke , writeth that a a Sigeb An. 1074. & anno 1085. Hildebrand troubled the States of Christendome ; raised vp the Saxons against their liege Prince ; discharged subiects from their oth of fidelitie ; and caused Rodulph the Duke of Burgundie to proclaime himselfe Emperour . After reporting from a writing found after his death in exile thus ; We giue you to wit who haue the care of soules , that Pope Hildebrand , aliàs Gregorie , being at the point of death , called vnto him one of the Cardinals , whom he did specially affect , confessing to him that he had greatly offended God and his Church in the abuse of his pastorall charge , and by the perswasion of the Diuell raised hatred and wrath against mankinde . If three witnesses be not sufficient against a Pope , of whom one is a Monke , an other an Abbat , the third a Cardinall , let vs further vnderstand that

Fourthly , Seuerinus Binius in his new editions of the Councels , b b Binius conc . tom. 3. pag. 1281. and pag. 1191. Although he call them not Concilia but Conciliabula . confesseth that the Bishops in a Councell At Woormes , Anno 1076. declared that Gregorie was to bee deposed : And that The Councell at Papia Anno 1076. did excommunicate him : And that The Councell of Bishops at Brixia did depose him : the Acts of which Councell , as they are recited by Vrspergensis , shew these causes ; c c See a little before out of the testimony of Vrsper . lit . z. Because he was an vsurper of the Sea , &c. And The Councell at Mentz Anno 1085. declared him to bee iustly deposed . Thus we see that P. R. by denying one Councell of Bishops of Italie in Papia to haue opposed themselues against this Gregorie , hath , contrarie to his desire , gained with that one of Papia three other Councels , one of Brixia , another of Woormes , the last of Mentz . So vnluckie hath hee beene ( to vse his owne Simile ) in a lost game to see the last man borne . I must yeeld him therefore the priuilege of a loser , which is to fret , and rage , and raile , and to call mee malicious . The matter were lesse hainous in him to haue beene onely slanderous against man , if he were not also , in a sort , blasphemous against the Gospell of Christ .

IIII. His blasphemie .

148 If any man ( saith he ) would discredit both Christ and Christian Religion , and say our Euangelists did recount foule things against him ( as heere this Minister saith our Historiographer doth of Pope Gregorie ) and namely that he was accused of the Scribes and Phariseis for casting out Diuels by the power of Belzebub , for deceiuing the people , for moouing sedition , &c. and the like crimes , which our Euangelists doe recount indeed , but doe condemne them also as false and calumnious : were not this as good a maner of reasoning as this of Tho. Mortons out of Lambertus against Pope Hildebrand , who is by them so highly commended , as you haue heard , and his aduersaries condemned ? Thus P. R. Thomas Morton will tell you that your maner of reasoning is not so good . For suppose that T. M. in his reasoning had beene guiltie of some errour , yet this your comparison cannot be free from blasphemie ; the consequence whereof is this : It is like impietie in T. M. in citing the witnesse of Lambert , concerning the opposition of the Bishops of Italie , which Lambert condemned ; and to giue more credit vnto them condemning the Pope , than vnto Lambert condemning those Bishops : As it is for a man reading the Gospell , where it is recorded that the Scribes and Phariseis opposed themselues against Christ , to beleeue rather those Scribes and Phariseis , condemning Christ , than to giue credit vnto the Euangelists , condemning the Phariseis . Whosoeuer shall exactly examine the Analogie of this comparison , must needs acknowledge it to be in a maner blasphemous . For either must Christ the sonne of God be compared with Pope Gregorie , a sinfull man , and ( as some iudge ) the man of sinne , as though it were a like impudencie to say that Gregorie , a sinner , might no more iustly be condemned of the Italian Bishops , than Christ , who was righteousnesse it selfe , of the Scribes and Phariseis , which in the schoole of Christianitie must necessarily be iudged a blasphemie . Or else the likenesse consisteth in the comparison of the reporters , matching the holy Euangelists and their Monks Frisingensis and Lambertus together , to thinke it no lesse impietie not to beleeue rather these two Monks condemning the Italian Bishops ( who they say were aduersaries to the Pope ) than those Bishops , though condemned by the Monks ; then it is not to beleeue rather the Euangelists condemning the Scribes and Phariseis ( who were enemies vnto Christ ) than the same Scribes and Phariseis , though condemned by the Euangelists . But to compare in like beleefe the holy Euangelists who were Calami Spiritus sancti ( as S. Hierome calleth them ) that is , The pens of the holy Ghost , and could not erre , and the reports of superstitious Monks , who , almost , could not but erre , is an inference altogether impious .

146 But if P. R. ( as I hope hee will ) wish his consequent to be rather prooued ridiculous than so sacrilegious , then let him vnderstand the dissimilitude and vnlikenesse of his comparison . For first the iudgement of those Historiographers , Frisingensis and Lambertus , two Monks , in condemning those Italian Bishops is different from the iudgment of Sigebert a Monke , of Vrspergensis an Abbat , of Benno a Cardinall : but the Euangelicall Historiographers doe all of them fully consent together ; therefore hee not acknowledging the Euangelists condemnation of the Scribes and Pharisies , and that Lambertus his condemnation of the Italian Bishops , are nothing alike .

Secondly the Pharisies were of different profession vnto the Euangelists , the Italian Bishops were of the same religion with the obiected Historians : therefore to credit the Pharisies against the Euangelists , and to credit Bishops against Monks , cannot bee proportionable , But why doe I trouble my selfe with these my Aduersaries madling conceits ? I hasten , for conclusion to

A challenge against P. R. the Mitigator .

§ 19.

150 THe challenge which P. R. hath made is peremptory ; vz. d d Treat . of Mitig. 1. cap. 3. num. 4. pag. 92. The Replie of T. M. is full of words , without substance : of flourish , without truth : of fraud without reall dealing . But what if this vaunt be but the wind of a swolne bladder , the fancy of an idle braine , the Rhetoricke of a voluble and lauish tongue , whereby T. M. is calumniously traduced ? what amends will P. R. make ? e e Treat . Mitiga . cap. 3. num. 3. pag. 92. If I prooue not ( saith P. R. ) that T. M. hath dealt fraudulently against his conscience , by multiplicity of examples , let me be thought to haue done him iniury . This is an excellent and Priestly discharge , he will exact of his iniurious Aduersaries , I doubt not , a satisfaction reall ; or if not that , yet a verball confession : or at least the contrition of the hart . But you see what amends I may expect from his fatherhood , viz. when he hath iniuried me , he will be content to be thought to haue done me an iniury ; heereby affoording me only the comfort to thinke , that being iniuried , I may bee thought to be iniuried . This man when he hath offended , is like to prooue a deuout penitent , who is lame of his hands , not yeelding any reall satisfaction ; dumbe in speech , not making any confession ; yea and euen , in a manner , dead also without all sense of sinne by contrition , not so much as thinking vpon the fault himselfe , will only be content by others to bee thought to haue done an iniurie . By this profession P. R. may defraud a whole College by false accounts , and discharge himselfe , saying ; My Masters , be it known vnto you , I may be lawfully thought to haue deceiued you . Is this a Catholike Mitigation ?

151 As for the integrity of my conscience , I doe auow , that if I haue not in the ielousie of mine infirmity done that , which no one ( to my knowledge ) hath done this many ages , to wit , reuiewed some of mine owne books , and examined them , not as an Author , but as a censurer , discouering such my escapes , as I could at any time find , and publishing them in print with open Animaduersions , to the end that mine owne correction might be my Readers direction :

If I haue not earnestly desired , and , by the law of Loue , challenged of my friends strict iustice , in nothing such deprauations , as might any where occur , and ( lest they should suspect their reprehensions to become lesse acceptable vnto mee ) if I haue not professed it to bee my greatest offence , not to bee in that maner offended : If I haue beene euer so peruersly obstinate , as not willing to be reformed by any Aduersary :

Againe , although I cannot but chuse to be strucke rather of a friend who woundeth , that he may heale , than of an enemy who intendeth only to hurt ; a friendly animaduersion being as an antidote , which is a reprehending of me , lest that I might be reprehensible : & the taxation of an enemy being as a toxicum calumniously poisoning whatsoeuer deserued good : yet , if I haue euer beene so wickedly peruerse , as not , ( whensoeuer iustly ) to be willingly reprooued by any Aduersary , turning , as venome into treacle , his deformation into reformation :

If in my ordinary course of life any can charge mee with a bent to this vice of falsifying , although it were for hope of whatsoeuer aduantage : Then ( not to adde , If it be not almost impossible for any man citing foure or fiue hundred testimonies , as factors in their accounts , by chance to erre in some particulars , without note of fraud or cosenage ) then , I say , I will confesse my selfe worthy of all the criminations of frauds , trickes , deceits , cosenages , and whatsoeuer opprobrious imputations P. R. either hath or can fasten vpon me .

152 Concerning the disposition of my Aduersary . If hee bee not manifested to haue so behaued himselfe in termes so despightfully malignant , as if the capitall letters of his name P. R. did iustly betoken Princeps Rabularum :

If not so dotingly vaine in ostentation of his owne wit and learning , as if P. R. did truely signifie Phormio Romanista :

If not in defense of his cause , in both the questions of Rebellion and Aequiuocation , so dissolute , as if P. R. might bee worthily interpreted Praeuaricator Rasus :

If not in his criminations & obiections of falsifications so vnconscionably and impudently vniust , as if P. R. might certainly deserue the interpretation of Perfidiae Reus ; as partly in this Preamble , and more in the Incounter may be obserued : Then will I assume all his odious attributes , as proper vnto my selfe :

153 Lastly , for the cause . If I doe not auouch the discouery of Romish positions and practises of Rebellion to bee iust :

If I proue not the Treatise of Mitig. to be like an Apothecaries box of poison , with the outward inscription of Antidote :

If I manifest not his specious and glozing reasons for defense of their Mentall aequiuocation , to bee no better than the apples of Sodome , which vanish into ashes at the first touch :

If , lastly , I shew not that the chiefest aduantage of Romish Aduersaries , doth consist in falsifications ; all which this Preamble hath but touched , and the Incounter ( God willing ) must handle : Then let my Treatises be purged with fire , and my selfe challenged to a recantation . But these things being , by Gods grace , directly performed , the fruit therof wil be ( Christian Reader ) to establish thee both in truth of speech , and dutifull allegeance , and to put my Aduersary P. R. ( I hope ) vnto silence , I pray God , to repentance .

Gloria Deo .