suppose that this Dispute happen'd in the same Year 1533. and this is what Balduinus highly supposes in a Treatise which he has published upon this Subject against the Jesuit Serrarius in the Year 1605. if this Supposition passes the Accusation falls to the ground since that 't is publickly known that from the Year 1520. Luther had written Books against the Mass and that in the Year 1530. it was both highly condemned and forbidden by the Confession of Augsbourgh But taking the thing at the worst it cannot be supposed that this Dispute happen'd before the end of April 1522. and here is a demonstrative Proof of it 'T is certain that Luther was made Priest on the Sunday Cantate the Year 1507. and that he confesses that when he was attacked by the Devil he had said Mass 15 entire Years therefore it must necessarily be that this Dispute happen'd after the Sunday Cantate in the Year 1522. Now this Sunday falls out either about the end of April or in the Month of May. If it be therefore found that before the Month of May 1522. Luther oppos'd the Mass with all the vigour imaginable it will evidently follow that his Dispute with the Devil did not determine him to that Now these are the Arguments which Mr. Sagittarius offers upon this Subject 1. He observes that Luther publish'd his Book de Captivitate Babylonicâ in the Year 1520. and that de abrogandà missâ the Year after 2. That being called to the Diet of Worms in April 1521. where they objected to him among other Articles taken out of his Captivitas Babylonica by the Nuncio Ierom Alexander this which condemns the Sacrifice of the Mass and that having acknowledged this Article as his own he maintain'd it by those Arguments which he had brought in the Book it self 3. That there is a Sermon which Luther preach'd in High Dutch in the Year 1520. and is printed in all the Editions of his Works which contains a long Confutation of the Mass. 4. That 't is most certainly known that Luther's Book against Ambrosius Catharinus was written by him in March 1521. Now this is a Book where he speaks violently against the Abuses of the Mass. Mr. Sagittarius adds to this these three Considerations 1. That the Augustines of Wittemberg began the first of all to abolish private Masses without imparting it to Luther in the Year 1521. which their Provincial Chapter confirm'd sometime after in respect of Votive Masses Luther being yet in the Castle of Wittemberg these are Matters of Fact of which we have strong Proofs and the Consequences whereof are not less strong against the Pretensions of those who controvert this matter For will they suppose also that these Augustins had learn'd of the Devil what they thought false in the Mass. 2. The Author says in the second place that Luther being come out of Custody and preaching at Wittemberg the 28 th of March 1521. declared that tho the Mass was an impious and abominable thing yet that he did condemn Carolostad who excited Tumults to abolish it 3. That Luther protested in the Book which he writ in the Month of Iuly 1522. against the King of England that he holds his Doctrine from Heaven and that he defended it against the Temptations of the Devil Now in this Treatise he discoursed chiefly of the Eucharist if it be demanded to what purpose does the second Consideration serve to the design of Mr. Sagittarius I answer that he makes use of it to show that the Devil had himself destroyed his own Kingdom if he had excited Luther to the Abolition of the Mass and if Luther at the same time did oppose those Advances which Carolostad had made Now Mr. Cordemoy pretends that the Evil Spirit would not ruin his own Work himself The result of what has been hitherto read is That Luther's Accusers have a little too much confounded the Account of Times but they have yet much worse setled the state of the Controversy between this Doctor and the Devil they have supposed it as a thing out of doubt that what was disputed between these two Champions was to know Whether private Masses were good and that Luther did maintain the Affirmative but yielded to the weight of his Adversary's Objections It was nothing less than this if we believe Mr. Sagittarius Luther did not deny to the Devil that the Sacrifice of the Mass was a very ill thing it was a Principle to which both Adversaries consented but Luther would not admit of the Consequence which the Devil drew from thence to wit that a Man who had said Mass for 15 Years together ought to consider himself as lost without Remedy The Devil therefore had a design to raise a thousand Remorses and a despairing confusion in the Soul of his Adversary He on the other side sought for Excuses and Justifications not for the Mass but for the Fault he had done in celebrating of it and in fine all the Consolation that was left him after that he had seen all that he could say for his Excuse defeated by the Devil was that the Mercy of God and the Death of Christ Jesus would preserve him from the Damnation which he deserv'd You see here two wonderful Differences betwixt the pretentions of the Lutherans and those of their Adversaries these pretend that the Dispute run only upon this Thesis That private Masses are good and that the Devil who took upon him the Office of an Opponent confounded Luther The others say That the state of the Question was Whether a Man who had said Mass for 15 Years was a Sinner pardonable and that Luther who was the Defendant had been quite gravell'd if it had not been that he alleadg'd the Merit of Jesus Christ and the Mercy of God. Can any one consider such diversities of Opinion upon the same Matter of Fact without adopting the Judgment of Mr. Simon concerning these Controvertists Mutatis mutandis The Author complains That Mr. Cordemoy has omitted the last part of the Conference where appears the design which the Devil had and the Victory that Luther got over them That which is very strange is That many eminent Protestants Hospinian Pareus and one Modern that is yet of greater Note than those have confess'd that the result of this Dispute was the abbrogating of private Masses so that they agree with the Controvertists of the Roman Party That Luther overcome by the Reasons which the Devil laid before him reform'd this part of Worship Now this by no means appears in the account of the Conference and is invincibly refuted by the Chronology which is above-mentioned Who can we trust There is one other Remark that possibly may not be useless Mr. Nicole had objected to the Protestants this Dispute of Luther and has drawn a Consequence from it more odious than the Controvertists ever did Mr. Claud answer'd it and among other things hath observ'd that these Accusations of the Evil Spirit were
which Tales even Fables not cunningly devised were Printed and Re-printed in the Vulgar Tongue in which the true Scriptures were not to be had and call'd by the Name of Flowers out of the Bible If One Example be produc'd it will be enough for a Reader who has not abated of his due Veneration for the most Sacred Word of God Fu un di che Joseph dovea far una letera a un Valente huomo st guardo el legname perche volea far quella letera trovo curto uno cavo piu che l'altro fu molto turbato per che non haveva el legname ala misura Iesu veniva di fora da solazo conli fanciulli e entro in casa e trovo Joseph cruciato perche elli non havea trovato el legname sufficiente Iesu disse a Joseph non havere malinconia dicendo che lui pigliasse da un capo e luy pigliare be da l'altro tanto tirono che el legname fu longo come bisognava vedendo Joseph che el legname stava bene benedisse el nome de Dio in quello tempo fini Iesu 7 anni It was upon a Day that Ioseph was to make a Bedstead for a Worthy Man and so looking upon the Wood of which he designed to make the Bedstead he found one side shorter than the other and was much troubled because he had not Wood according to the measure And Jesus came from abroad from his Play with the Boys and enter'd into the House and found Ioseph very much troubled because he had not found the Wood sufficient And Jesus bad Ioseph not to be melancholick saying That he should take hold on one end and himself would take hold on the other and they pull'd so much that the Wood was as long as was needful And Ioseph seeing that the Wood was fit blessed the Name of God. And at this time Jesus had finished the 7 th Year of his Age. This is one of my Reasons for him his being an Instrument of bringing better Scripture into the Peoples Hands Let some of Mr. Pulton's Reasons be laid in the Ballance against this One that we may see how heavy they are Object 1. My Soul saith Luther hates Homousion and the Arians did very well in expelling it left so prophane and new a word should be us'd in the Articles of Faith Answer If he lik'd not the Word as he says St. Hierom himself did not he approv'd of the Article as all Lutherans do and it is the first we meet with in the Confession of Wirtemburg d But what if Mr. P. has not cited Luther faithfully Why then his Hand is still in at False Quotations For his Words are not My Soul-hates c. but Quod si odit anima mea vocem Homouslon nolò eâ uti non ero Haereticus but if or upon supposltion that my Soul hates the Word Homousion and I refuse to use it I shall not or will not be a Heretick This false Quotation was used by Bellarmine himself whom many have in such admiration that without examining they transcribe his very Faults and make that to be absolutely which was conditionally spoken Luther was not pleas'd with this Word neither did he with St. Hierom like the Word Hypostasis but the Doctrine he taught And Chemnitius and Gerard inform us that he was not pleas'd with the Word Trinity because in the German Tongue it seemed to import rather Triplicity than Trinity Object 2. Ecclesiastes says Luther has never a perfect Sentence the Author had neither Boots nor Spurs but rid on a long Stick or in begging Shoes as he did when he was a Fryer Answer This is cited not from Luther's true Works but from a Book called Luther's Table-talk which if he were alive he would not own and which is of no Authority with any judicious Man. Let such a Man look into the Commentary of Luther upon Ecclesiastes There he will find him highly commending that wise Book and explaining its notion of the contempt of the World against those who as he says mistake Sordidness for Religion Object 3. As it is not in my Power saith Luther that I should be no Man so it is not in my Power that I should be without a Woman Answer This with other such sayings is but less decent expressing of that which St. Paul deliver'd in more tender Language in that very wise Casuistical Sentence It is better to marry than to burn Luther possibly had not spoken of the necessity of Marriage in such plain terms if he had not been opposed by those who urg'd Monastick Vows and held the Marriage of the Clergy to be dishonourable and unlawful The Spirit of Luther might be moved upon observation of unchast Celibacy There has been too much of that out of the World as well as in it Otherwise what need would there have been for instance sake of the Constitution of Cardinal Gallon forbidding so much as MOTHERS to have Domestick Conversation with Priests and adding as a reason that tho so foul a Crime is against Nature yet notwithstanding frequently through the suggestion of the Devil that Wickedness is known to have been even with SUCH committed It seems the Devil and Luther have not been the only Familiars Object 4. Luther calls Henry the VIII more furious than Madness it self more foolish than Folly it self c. most wicked and impudent Harry and again thou liest in thy Throat foolish and sacrilegious King. Answ. This is one of the Grains to be allow'd to Luther However it is capable of a Retort against them tho not of a defence in the nature of the thing it self They call Hen. VIII sacrilegious but Luther must not Lucifer Calaritanus calls Constantius most impudent Emperour It is noted in Commendation of St. Athanasius by a deposing-Author that he often in one Epistle stiles Constantius the Praecursour of Antichrist If such ill Language was a Crime in Luther it was certainly so in them they being those Emperours Subjects The Romanists and Latiniz'd Greeks revile Constantine and miscall him Copronymus he being an Enemy to the Worship of Images But in Luther all ill Names are unsufferable They reprove not the Jesuit BELLARMIN for reviling King IAMES THE FIRST and asserting that he could not upon any account be excused from HERESY But if Luther touches a Prince with an undutiful Tongue he is straightway of as black a Mouth as Satan his Familiar GRETZER the Iesuit the same Gretzer whose Grammar Mr. Pulton uses is not reproved yet he begins his Book with these Contents of his first Chapter That the Faith which King James professeth and defendeth IS NOT TRVLY CHRISTIAN But if Luther utters any frothy words they are all poysonous and he is run mad and wo to every Man that stands in his way I. S. has a Letter framed for him
of which the latter part was written in Mr. Pulton's own Hand And in that Letter he is taught to revile King Henry the VIII by the name of Leacher This has been observ'd to Mr. P. but still he goes on and rebukes Luther for such ill Manners as he himself is a Teacher of And here with sincere not hypocritical Charity I pity I. S. who has had such ill Example set him both of Falshood and Incivility His Crime was the less that he copied and did not invent God pardon and amend him Object 5. Luther learned That Consecrated Bread was still Bread not from the Colledg of Cardinals Bishops and Prelats but from the very Courtizans And here the Doctor has unawares pointed us out the true Motive of Luther's Change of Life and Doctrine viz. the Conversation of Courtizans which he knew being a Fryer he could not easily enjoy Answer I had thought they had been then connived at at Rome For the state of the single and not the married But however we have here another Instance of Mr. PVLTON'S SINCERITY D.T. had thus reported that Story from Luther and from the Writer of his Life He had been at Rome and said Mass there and heard it said and he took notice of the PROFANENESS of the MASS-PRIESTS and he OVER-HEARD the very Courtizans jeeringly say that some who consecrated had used these words Bread thou art and Bread thou shalt be Wine thou art and Wine thou shalt be This Story sticks in Mr. Pulton's side but as yet he never would rightly repeat it Sometimes it is I know not what Story of a Priest that was heard to say aloud that he believed not as the Roman Church obliged Now Luther learn'd it only from the Courtizans tho he said he himself took notice of the Profaneness of the Mass-Priests But here again his Dexterity in equivocating can fetch him off for the Mass-Priests were not Cardinals Bishops or Prelats But his main Point is that of LVTHER and the DEVIL with that he began with I. S. that he pursued and that he will not part with Whether his Affection to that Fable will permit him to part with it is not a very material Inquiry It seems as dear to him as Katherina in the Clouds But I am apt to believe that the impartial will dismiss it upon due attention to that which follows A Confutation of Mr. Cordemoy's Book written upon the CONFERENCE OF LUTHER WITH THE DEVIL By Gaspar Sagittarius THE Author pretends that the Jesuits of Germany first began to wrangle upon this Dispute of Luther with the Devil and that they did not so much as think of any such thing till more than sixty Years after that was published So then according to his Reckoning 't is a Cheat of more than fourscore Years since that Luther publish'd the first Account of it in the Year 1533 and they who know the humour of the Controvertists are not at al surpriz'd at the bustle they have made upon that Subject but they rather wonder that it had not been long before reproach'd to Protestants that the Devil was the Author of their Doctrine since none but he instructed Luther to contest the Holy and Divine Sacrifice of the Mass. Besides 't is easy to guess at those moral Reflections which follow the Train of these vile Imputations viz. That God whose Providence is ever watchful for the good of his Church has permitted this wretched Arch-Heretick to discover himself that so the Catholicks may be the more confirmed in the Faith and have new occasion offer'd to wonder at the blindness and the fatal obstinacy that do's attend all Hereticks and Schismaticks The Author supposeth that the Advantage which they will have Providence to have managed for Catholicism by the manifestation of this Dispute of Luther is not bounded there he imagines that they pretend thereby to render all Protestants unworthy of humane Pity or Compassion and to expose them to the rigor of the Laws made against those who voluntarily and by premeditated design subject themselves to the desires of the Devil He further insinuates to us that the Abbot of Cordemoy affects to render the Calvinists Accomplices of the Lutherans upon no other account than to render them more odious And if he engages to answer him 't is chiefly to the end that the Protestants of Germany may understand that Popery is always ill-intentioned against them and that they have reason to fear every thing if they once fall into the same condition with the Provinces which have been dismembred from the Empire I cannot believe that this Abbot had a design to perswade the Higher Powers that since the Calvinists adopt an Opinion which Luther had learned of the Devil and that they offer'd their Communion to the Lutherans they ought to be punish'd as Agents of the Devil but 't is true if we consider those studied Reflections and Invectives with which many Disputants have fraught their Disputes about this Conference of Luther one would be easily induc'd to think that their chief aim has been to let the World know that the Protestants are the Disciples of a Demon who spoke face to face with one of their Masters without disguising his Quality so that they are very near rank'd in the same Classis with those Men who study the Black Art and are as punishable as Magicians and Sorcerers and as heretofore many of our Legislators to gain to themselves greater Reputation have sain'd I know not what Commerce with the Gods So Luther came in like manner to say boldly that he had learn'd of the Devil that which he vented against the Mass. In which the Lutherans now fully justify themselves and do not at all complain as he who said Pudet haec approbria nobis Et dici potuisse non potuisse refelli To make the Accusation strike home it must be confessed 1. That Luther being fully perswaded that private Masses were good he was set upon concerning this Point by the Devil and that after having made what defence he could he was at last forc'd to submit to the Reasons of this Spirit of Darkness 2. That having been convinc'd by these Reasons he published his Book against the Mass and in all places where he had Interest made it to be laid aside this is what his Accusers suppose and without that we cannot see how he was able to oppose the Mass under the Conduct and by the Instructions of the Devil Now Mr. Sagittarius after many other great Divines of his Party lets us clearly see that the thing was not transacted after this manner There fore c. 'T is a matter of Fact agreed on by all Men that Luther had published nothing of this Conference before that Treatise which he caus'd to be printed in the Year 1533. And 't is also certain that he remarks not the time when he was attack'd by the Devil unless then the contrary is proved the Lutherans may
the 2d Commandment Scholar Explain I pray you by some Example How it may be possible for our Lords Body to be in so many Hosties as many as are found upon so very many Altars Master It is written in the Life of St. Anthony of Padua That when he was preaching in one of the Cities of Italy he was by means of the Divine Grace at the same time in Portugal and there did another good Work. Now therefore if God could bring it to pass that St. Anthony should be in his own form in two such distinct places at such distance how should it not agree to his Power to effect it that Christ should be in many Hosties under the shew of the same Hosties This is my Story from Bellarmin who forgat to prove it Now Mr. Pulton if he pleaseth may call it Impertinent But here is Catechism for Catechism and Allen for Rodriguez And here is the Cardinal in his Cloyster setling the Doctrine of Transubstantiation with St. Anthony here and St. Anthony there and St. Anthony at the same time in his own figure in both places And here is the Parish Priest settling the matter about Looseness and Relicks with the Tax of Pope Leo and the Probe of St. Germain And if his Doctorship ought not to have told the latter the former might have been let alone by the Cardinal Seeing there are such Tales and they themselves tell them why may not I when I can so pertinently do it be a Rehearser of them Is not their own Angelinus Gazoeus a Teller of Tales And does he not give his Book the Title of Pia Hilaria or Pious Merriments Have not Capgrave Alford Cressey told Tales in abundance Was not the Liber Festivalis read here in Churches in K. Hen. VII time a book of stories Ex. gr It speaks of Adam and Eve standing for Penance in the Water till they were as Green as Glass And whilst one has written the Golden Legend another has taken the freedom to write the Wooden one ACCUS 4. D. T. has like E. S. from whom he has borrowed quoted St. Cyril most DISINGENUOUSLY leaving out that Text which if cited would have left no place of doubting but that he makes for the Roman Catholick Tenet part of it is as follows That which seems Bread is not Bread although to the Taste it appears to be so but is the Body of Christ He that cavils about such a Text has doubtless great humility of soul and notable dispositions of Faith. Note That not one word was quoted out of St. Cyril in the Conference ANSWER Answer This NOTE has a little of the Aequivocator in it He did not cite in Terms at length therefore 't was not produced at the Conference EXCELLENTLY WELL as his word was to me as often as I had answered and he began to reply the plain truth is this he named St. Cyril's Catechism for the proof of his Corporal Presence I did prevent his repeating the words by saying that I knew them and that they needed no Answer from me being answered already at the end of a certain Printed Conference to which he replied that there was a Printed Answer to that Account of the Conference betwixt Mr. S. c. and that he would shew it me now that Famous Answer I could never yet hear of any more than I could hear of the Famous Paper Mr. Pulton promised to print last Monday Seven-night for the clearing the Certificate of Katherine in the Clouds Well but the Answer was borrow'd from E. S. just as a man borrows when he promises you a Citation out of St. Austin and truly cites his words But when I have occasion to borrow I should as soon borrow of the Reverend E. S. as of any man for he has a mighty Stock of good Learning and he is very Communicative I would not so soon go to Mr. P. notwithstanding he has read all Ecclesiastical History he says it himself and he is an Oracle and has Volumes of Notes relating to it But where is my Disingenuity in leaving out words which were not in the place I promised to repeat And what need was there of adding those words The sense of them was enough shew'd in the words produc'd to wit that the Consecrated Bread was no more mere Bread than the Consecrated Water is meer Water And for the disingenuity of the Reverend D. S. if Mr. P. can shew us it it is a new discovery I suppose that this which follows will satisfy the just Reader that the disingenuity is in the Accuser and not in him who is unworthily reflected on To D. T. c. SIR HAVING the Curiosity to turn over Mr. P's Remarks I found my self remark'd upon in his Postscript with wonderful Civility and Kindness of which I thought fit to give you this Account He charges me with most disingenuous leaving out some words of St. Cyril which if cited would have left no place of doubting that he makes for the Catholick Tenet Whereas the Design of that part of the Discourse was to answer this very Quotation of S. Cyril which was urged by M. W. in the Conference His Words are But to Theodoret he would oppose S. Cyril who in his Fourth Myst. Catech. says expressly Tho thou see it to be bread yet believe it is the Flesh and the Blood of the Lord Iesus doubt it not since he hath said This is my Body Our Business was to answer the Testimony produced by them and I do not remember the least omission as to the strength and force of it and those words Mr. P. produces signifie no more than the other unless he thinks the Sense of Tasting more Emphatical than that of Seeing But I suppose his meaning is that there is omitted that Clause That which seems Bread is not Bread altho to the Taste it appears to be so But this is the very same difficulty in Sense which was answered For if tho we see it to be Bread yet we are to believe it to be the Body of Christ then according to him the meaning is though we see it to be bread it is not bread but the body of Christ. To which it was truly answer'd That in this fourth Catech. he bids them not to consider it as meer bread As if a man should break in pieces the Kings Broad Seal and another to aggravate his fault should tell him That which you have broken is not Wax but the Kings Broad Seal would not any one understand this not to be denying it to be truly Wax but that it was something far beyond that by the Impression of the Royal Seal Or as if a Judg setting forth the Crime of a Clipper should tell him that what he clipt was not silver but the Kings Coin who would need an Infallible Interpreter to tell him that by silver he meant common silver If St. Cyril had deliver'd any such Doctrine in any other
from their signification recedes from his Art. They were used to these Victories beyond the Alps whilst the Iesuits preached the Mountebanks down from their own Stages I believe such a man as the Excellent Bishop Saanderson would have been silenced by this way And his Reputation would have suffer'd through his modesty but I who had less Learning and more confidence than he did set my Face against his Face as well as my Reason and what he calls my Rule against his shews of Reason and Authority Now I must confess an Infirmity and own to my Reader that he still stands in my Fancy in the Figure of a Man of Huffing Valour who asks for his Adversary tho' he is in readiness and threatens to draw and immediately to slay him and still he does nothing tho' there is no Lock upon his sheath He goes away and triumphs and at last shows his Sword to the World and it appears to be a weapon of Lath. But Secondly as he triumphs in his performance in the Conference so he glories still more in the success that attended it He will tell you it himself for he has the Art of putting the Laurel on his own Head. He glories not indeed in Mrs. R. in Mr. V. or Mrs. V. who were all come over in the Taverns and Coffee-houses but confirm'd at home But let that pass he has other Triumphs which will render him a Man of Fame to Posterity There are he says and we have found him a man of his word at least two a gaining two in fieri in his beloved Latin and I. S. is in facto esse Why here 's the success of the D. of Lorain and Morosini Nay further the Report of that Catholick Ladies Leaving the Roman Faith is false we have it upon his Certificate in the Margin but what if more than Two are coming from his Church and from under his very Wings tho' they are not Ladies And that the Tyber loses more ground on the one side than it gains on the other If he had had a FAIR CONFERENCE he questions not but he should have been yet more successful if he might have read on in his Specutum and Breviary and been suffer'd to set time back some hundreds of years and brought Paschasius acquainted with Innocent the Third no doubt he had been the Xaverius of the Savoy But as it was he carry'd off young I.S. and Ten days after I.S. was reconciled I had thought they were very good friends before but the Mayor is no Mayor till the Show be over I pity any that are seduced from the bottom of my Heart but if any shall go away upon noisy Talk and such Motives as Mr. P. has yet given either in his Discourse or Catechizing or Printed Books in which the World may see his strength they are either very weak in Capacity or strong in their inclinations to wander Now seeing he has writ what he would have said about his main point and no body has given him interruption and some-body they say has given him help we shall surely ere long have his Two turn'd to Fifty for his REMARKS must certainly carry all before him And now methinks I see him in the figure into which Valerian the famous Capuchin once condescended to put himself Has it not been told you have you not read says the humble Valerian how I overcame Bartholomew Nigrinus in a Publick Disputation I am the man who laid along that Pillar of Calvinism in Poland But what said some of our Inns of Court after hearing Mr. Pulton when they came out of the Door of the Savoy Mass-house This man does banter finely Atheists he may make by such discourse but if he makes any Papists he works a Miracle And this I assure him is not Invention but History CHAP. IX Mr. Pulton considered in his Threatnings HE has both promised and threatn'd what he would do His promises he is not very likely to perform for he has said he will give an Answer to certain places when produc'd from Beda and Hoveden and such others There can be no Answer there may be evasion He has threatned if I tell any more Tales of Iulio's and Past-board-Heads that he will come forth with what I know not It may be he intends a second Century of Scandalous Ministers and an Appendix to the Cobler of Glocester But let him remember the man that blew the Coal till the sparks put out his Eyes He threatens me with himself and Mr. Meredith his Second Let Mr. M. come forth Possibly some or other may oblige him in the Art of wrangling for he loves to be engaged He is the very Salesman at every Auction of Arguments He may still find himself business if he pleases but I have Employment more worthy my time He Threatens me with an Answer about S. Ambrose if he can effect that he will be greater than his very great Cardinal Bona And let the Ball be between them for the showing of their Unity He will do more he will show my Contradictions Alas good Man they are innocent things a man cannot celebrate Mass without them but he will shew them like Catharine Lamb whom no body could see The CONCLUSION MANY things might be further added as Ex. Gr. 1. He charges me with producing these words Ever since the pretended Reformed had proceeded upon the word of the Devil Instead of these Now I ask whether the Doctrine delivered by the spirit of Untruth can be from the Holy Ghost And he cites the first and second Pages whilst in those Pages all is repeated from what I. S. said before Witness before the Conference And that which is reported as Mr. P's in the Conference is in the 7th Page in these words which he has confirmed instead of disowning them Mr. P. proceeded to talk about Luther and the Devil and his leaving Mass at the Devil's instance 2. He says he began not to Catechise till after Whitsuntide and from thence he infers that he could not tamper with I. S. who had waver'd before As if there were no Tamperers besides himself and as if he could not tamper with him in private before he did it in publick 3. He condemns me for giving I. S. so publick a Reproof tho 't was done after private admonition and after he had brought I. S. upon the Stage for I was of Solomon's mind who esteemed of open rebuke as better than secret love And hearing what his Relations his Master and Mistris and Fellow-servants had said I could not then stroke him as Mr. P. did by calling him a very Candid ingenuous laborious tractable youth God I hope will make him so whilst he is with true Friends 4. He tells his Reader that when I quoted Paschasius Radbertus saying there were three Sacraments I naming which they are should have added he allow'd no more than three which I can never make out As if when St.
Iohn said There are three that bear record in Heaven he should have told us there are but three 5. He charges me with three Calumnies upon my telling the story of Abbot Theodore tho it be told by me out of the Acts of his Council of Nice as published by his Brethren Labbe and Cossart whose very Pages are cited 6. He has found in one of his Store-houses i.e. in the Guide in Controversie that the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is in the Syriack Kypha which is of the Masculine Gender as if the Primitive Translator if Saint Matthew's Gospel was Translated out of Hebrew could have better render'd his sense by a word of the Masculine than of the Feminine Gender If that had been his opinion he would have done it 7. He formerly reflected on the Greeks as Lyars and Hereticks Now he professes †that he said it not in his own but in my opinion This is for the sweetning of the Greeks in the Morea He is very politick in nicking of Junctures 8. He says I mistake when I assert That the Roman Church proves her being and Authority out of the Scriptures To say that they can or do prove it out of the Scriptures is a mistake I am not apt to be guilty of but to say that they attempt to do it is none for to this purpose they alledg so very often Hear the Church and Thou art Peter c. 9. He calls for our Catalogue of Witnesses against their Errors Yet he had heard of the Works of Illyricus and others of this nature And I am not ashamed to own that I published in the English Tongue divers Months ago the Testimonies of Writers in the several Ages of Christianity against Transubstantiation 10. He pull'd a Book of written Collections together with his Breviary out of his Pocket as sure as he put my Paper into it and there were eyes enough to discern it and now he denies he ever produced it perhaps he never read out of it or according to his Evasion about shewing Luther's works he never produc'd it in the Pulpit 11. He mentions a place in St. Ambrose which in his Opinion is evidently against me and which he says I refused to hear It was not worth either my Attention or my Answer for I had before told him the true Meaning of all such Places viz. That Consecration altered Sacramental Elements from common to Sacred things in use and benefit and that the Fathers used the same Expressions about the Water in Baptism as about Bread and Wine in the Lords Supper whilst no body imagines the Substance of the Water is by the most powerful benediction remov'd In that very Chapter a fragment of which is cited by Mr. P. St. Ambrose compares the Change in the Lords Supper upon Consecration with that in Baptism and proves the Change of Baptismal Regeneration by that with which he had just before illustrated the Change in the Eucharist the Miraculous Conception of Christ in the Blessed Virgins Body Disputants who like unsatisfied Beggars will still ask on extort a Reproof instead of a Grant. 12. He Charges me with a Reflection upon the Apostles who preached in rich and warm Countries because I took notice tho from Balzac a Papist that Missionaries chose such places rather than Nova Zembla But he takes no notice of the Argument it self That the talk of Conversions and of Places and Numbers and Qualities is insignificant unless it be first prov'd that men are not made Proselytes as the Scribes and Pharisees made them but converted to True Religion But enough if not too much has been said in Answer to Objections which are not real Difficulties Perhaps my Readers have already taken Compassion on themselves and left off some Pages before they have come at this And I think it is time to relieve my self after having been concern'd in a Controversial matter which in the nature of it I do not much relish and which by the length of it has created in me a most ungrateful Satiety FINIS ERRATA PAge 20. l. 15. for Homouslon read Homousion Marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. Marg. l. 9. f. At r Aut p. 26. l. 30. f. it must be r. they would have it be p. 29. l. 39. f. design r. designs p. 33. and often elsewhere Objection f. Objections p. 52. l. 27. f. Churches r. Church There are other mistakes which are left to the Correction of the Judicious Reader ADVERTISEMENT WHereas there has been a Paper cry'd by some Hawkers as a Sermon preached by D. T. at the Funeral of M. E. Gwynn this may Certify that that Paper is the Forgery of some Mercinary people (a) Mr. Pulton's Remarks p. 38. (b) Concl. of Pax Vobis (c) Reason and Antiquity p. 45. (d) A Reply to the Def. of the Expos. of the Church of England (a) Mr. P's Rem p. 32. (a) Advice to the Pulpits p. 26 27 28 29. (b) See his Rem p. 36. (a) 2 Mr. P's Rem p. 35. (a) M. P's True and full Account Ep. to the Reader (b) M. P's Full Account p. 11. (b) See his Letter here published chap. 7. (a) D. T 's Ac. p. 82. Parag. 17 18. (a) Dr. H. H. Works Vol. 2. at the end of his Dispatcher dispatch'd or Third Defence of his Book of Schism against S. W. p. 253 415. NOTE This S. W. has been generally supposed to be the same Person with I. S. who at this present writes the Pamphlets call'd the Catholick Letters (a) I. B's Life of Luther S. Omers 1624. p. 17 29 39 44 52 c. (b) Mr. P's Full Account p. 11. (a) Fioreti de la Bibia Vulgari Historiati c. Novamente stampati in Milano C. 170. An. 1524. (a) Mr. P's Rem p. 8. (b) Luth. contra Latom Homousion quod Hieronymus optavit aboleri (c) Luth. cont Latom. Etsi Ariani malè senserunt in fide hoc tamen optimè sive malo sive bono animo exegerunt ne vocem profanam Novam in Regulis fidei usurpare liceret * Bell. Pref. ad l. de Chr. p. 227. M. L. contra Jac. Latomum Scribens Anima mea inquit odit hoc verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Mr. P's Rem p. 8. * L. Op. Tom. 3. fol. 231. Liber multis nominibus dignus qui omnium manibus tereretur fol. 232. Relig. causâ sordidissimè victitârunt Neque enim contemnit faelicitèr mundum qui vivit solitarius at qui abstinet à pecuniis ut Franciscani sed qui in mediis rebus versatur neabque tamen earum affectibus rapitur (b) Mr. P's Rem p. 9 10. (c) Conc. Decr. Synod S. Rotomag Eccles. Const. Gall. Capitul 1. p. 209. Moneantur quoque ne MATRES vel Uxores aliasque conjunctas personas secum habeant cum quibus etsi nihil saevi criminis faedus naturale existimari permittat tamen frequenter suggerente