takes up that which is later and prefers it before that which was earlier in the Church Whereas Tradition descends but does not ascend Now Learned Men of his own Communion allow that the ancient Church did not receive his Additional Canon any more than the Reformed will allow his Additional Creed When both are reduc'd to the ancient Standard the Church of God will enjoy a greater measure both of Truth and Peace I will lay before the Iesuit the Judgment of a Sorbonist who has read as many Ecclesiastical Books and made as great Collections as he pretends to and to better purpose than has yet been manifested by him I mean Mr. Ellies du Pin Who says of Tobit Iudith Wisdom Ecclesiasticus the second Book of Maccabees the History of Susanna and Bell that they are Books left out of the Canon by the Jews and by many ancient Christians and since that received by the Church He says this but in other places he for Church-Reasons is not so constant to himself I might therefore have rather mention'd the great Cardinal Ximenes whose Polyglot Bible was dedicated to Pope Leo the Tenth the Pope in whose time Luther liv'd and in express words by that Pope approv'd That Cardinall in his Preface does thus instruct his Readers That the Pentateuch is set forth in a threefold Tongue Hebrew Chaldee Greek with Latin Interpretations of each That the Hagiographa and Prophetical Books are in a twofold Tongue Hebrew and Greek with Latin Versions But as he goes on the Books out of the Canon which the Church receives rather for the Edification of the People than for confirming the Authority of Ecclesiastical Doctrines are only in Greek but with a twofold Latin Translation the one St. Hierom's the other the Interlinary reading word for word This may satisfy Mr. P. if he be a reasonable Man that he was not infallible when he denied there was any Canon like ours at Luther's appearing Mr. P. will perhaps say for something some Men will say when they cannot say that which amounts to an Answer that he has produc'd greater Authorities and that du Pin and the Cardinal are not his Popes I come therefore 2 dly To the Examination of his Authorities after having suggested this general Answer to those or any others which he shall be able to bring forth out of his Magazine of voluminous Collections That is to say that the Apochryphal Books being valuable some Churches received them as a Secondary Canon so his own Sixtus Senensis called them and yet not as a Canon of Faith but Manners And the Fancies of Men after some Apocryphal Books were read in Churches being apt to affect the introducing of more it was thought Prudence to limit that Secondary Canon lest Books should be multiplied to the hinderance of the Scripture and the prejudice of Truth Our Church instructs the People in the Reason of the Reception of the Apocryphal Books and the distinction of them from the Primary Canon out of S. Hierom. Article 6. Holy Scripture containeth all things necessary to Salvation So that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Numbers of the Canonical Books Genesis Exodus c. And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following the three Books of Esdras c. Mr. P's great and leading Authority is the third Council of Carthage in which if you give credit to a Man that witnesses for himself that he has read all Ecclesiastical History the Books we call Apocryphal were found to be of equal Authority with the rest and consequently received into the Canon Here I intreat the Reader to make with me these Observations First Mr. P. notes on his Margin concerning the Council of Laodicea that it was only a National Council of no general Obligation but he points not at his Council of Carthage which was later and but a Provincial Council with any such marginal Finger Secondly Whereas he says that the Council of Carthage was confirm'd in the sixth Council of Constantinople in the Year 680. he forbears to add that there was no Enumeration of Books in that Council and that the National Council of Laodicea was there confirmed as well as the Provincial Council of Carthage And he observes not that the Council of Laodicea was confirm'd by the great Council of Chalcedon not so the Council of Carthage This sure was done to show his Impartiality Thirdly He observes not that the Council of Laodicea was taken into the Code of the Universal Church but not the Council of Carthage The first Collection of that Code ends with the second General Council the first of Constantinople It is true that Council ended about 16 Years before the Synod of Carthage but the Collection was not made so soon tho before the Year 431. Nor is the Council of Carthage added to that Code in the Collection made afterwards It is true it is in the African Addition in Dionysus Exiguus but in the more ancient one it is not to be found Fourthly He omits the Note in the Collection of his dear Friends Labbâ— and Cossart put under this 37 th Canon of Carthage about the Scriptures A certain Ancient Code has it thus Touching the confirming that Canon Let the Transmarine Churches be consulted There was no full Satisfaction among them in these Additional Books and for satisfaction they did not refer meerly to the Roman Church 5ly This Canon could not be a Canon of the third Council of Carthage held as Mr. P. says in the year 397. for Relation is had in it to Boniface who began his Pontificate about the year 419. 6ly It is not true that this Council found these Books to be of equal Authority with the rest 1. Learned and impartial Romans do not say what Mr. P. does and the Presumption of the Fathers of Trent in setting them upon the same Level is very heinous as well as very new Cardinal Cajetan was much of another mind but neither is he Mr. Pulton's Pope 2. The former Books of the Old Testament for about that Canon is the Contest were own'd by Christ himself and St. Paul But these were not could not be so And the Canon of the Israelites in Iosephus is ours 3. The Council of Carthage call'd these Books Canonical upon no other account than as Books allow'd to be read in Churches This is clear'd by the latter part of that supposed Canon for there the Fathers would have it known to
Boniface and other Bishops in order to the confirming of this Canon that they had received these Books to be read in the Church and then they give leave also that the Passions of Martyrs may be there read too upon their Anniversaries 2 ly It is true that St. Austin his next best Authority was a Consenter in general to the Council of Carthage and by that which he teaches about the Additional Books we shall understand them not to have been esteemed of equal Authority with the former Canon so that Mr. P. by producing St. Austin has brought us a Key to the Council of Carthage for the shutting out of himself Let us hear St. Austin in the very place cited by Mr. P. and afterwards in other places in which his mind is not ambiguously delivered The place cited by Mr. P. is in St. Austin's Book De Doctrina Christiana in which Book that Father asserts a Mystical sense in the Sixth Chapter of St. Iohn and in the very next Chapter to that cited by Mr. P. the Sufficiency and Perspicuity of the Scriptures If his Authority be valid for the Canon Why is it not for these latter Points But how very wide is Mr. P. of St. Austin's sense in this very place about the Canonical Books St. Austin affirms they are not all of equal Authority and Mr. P. affirms they are St. Austin before the Enumeration of them lays down these Rules of Caution A man must hold this measure in the Canonical Books he is to prefer those Scriptures which are received of all Catholick Churches where note he speaks of more Catholick Churches than one that is by Catholick he means Apostolick and Orthodox before those which some do not receive and in those which are not received of all let him prefer those which the greater number and the more considerable Churches receive before those which the Churches which are fewer and of lesser Authority receive But if he shall find some to be received by the greater number of Churches and others by the more considerable tho' this will scarce be found yet my opinion is that such are to be esteem'd of equal Authority There are many other places in S. Austin which make his mind very plain to those who are not so blind that they will not see Two places may at present suffice The first is In his Book of the City of God There he speaks of other Books which are not Canonical and amongst them reckons those of the Macchabees which were not in the Canon of the Israelites received as canonical by the Church by reason of the Suffering certain Martyrs by which passage it appears that the Church read them not as a primary Canon of Faith but a secondary Canon of Manners The next place is in his second Book against the Epistle of Gaudentius in which he asserteth that the Writings of the Macchabees were not received by the Iews as they received the Law the Prophets the Psalms for which our Lord bears Testimony as his Witnesses but that it is received by the Church and not unprofitably if it be soberly read or heard especially by reason of the Macchabean Martyrs As to the rest of his Authorities they are a further Testimony of the choice he made in his great Collection For his Epistle of Innnocent it was shuffled at last into the Roman Code which was very long without it Nor was the Decree of Gelasius known to the World till some Hundreds of years after his death and then it came forth out of the Dark Ware-house of Isidore Mercator Nor does it speak of the Order of the Canonical Books but of the Books of the Old Testament and it makes mention but of one Book of the Macchabees Further to what purpose is it after so great a gap in time as is betwixt these Authorities to mention the Council of Florence not held till the Year 1438. in which there was no Decree at all about the Apocryphal Books tho' he asserts the contrary from the no Authority of those who deceived the modern Epitomizer Caranza What Pope Eugenius might do is in this Cause insignificant As to that whole Council the Greeks at their return and when they were at Liberty undid that which out of fear and hope of Succour they seem'd to agree to whilst they were in the Territories of the Papacy 2. Touching his particular Points seeing he only mentions them and asks Questions about them without further Discourse upon them I will return him here a very brief answer reserving the further consideration of them for the forementioned Tract First For the Lords-day seeing a time is to be set apart for the Worship of God and that the Israelites by God's appointment kept one Day in Seven Sacred and that tho' the Law written in Tables of Stone so far as it was Typical and Mosaic was done away and that Christ came to perfect and not destroy the Law and that Christ rose on that day and that on that day at Pentecost his Church properly began and that this day was generally observed by Christians not meerly by Romans there is so strong a Scriptural Reason for the observation of it that no Church-Authority can omit or alter it without doing that which is irrational and unbecoming a Christian Society And if the Roman should make this Attempt it ought not to be obey'd 2. Concerning the Feast of Easter and the time of its observation I do not know who they are among Christians who make it one of the Necessaries to Salvation There is reason for making a solemn Memorial of Christ's Resurrection but that the Apostles setled the time is contrary to the express words in the Epistle not of Philippus as the Editor mistakes but Theophilus in the Council of Caesarea Which Epistle tho it is not so very ancient yet it is set out as such by the Jesuit Bucherius 3. Concerning Baptism Mr. P's third Point he says 't is necessary to Salvation If he had said generally necessary our Catechism had thus far agreed with him And St. Austin fetches his proofs for Infant-Baptism out of the Scripture against the Pelagians as our Church-Office does And they who consider that Infants are capable of ent'ring into Covenant with God and that Christ hath mentioned no other Gate of admittance into his Church but Baptism will fear the omission of Baptizing Infants And he who has regard to the Analogy of both Covenants will as readily construe our Saviour as requiring the Baptizing of Infants in that command Go and bring into the Christian School All Nations as a Iew would have construed Moses as requiring the Circumcising of Infants if he had said Go and Circumcise all Nations 4. For the Doctrine of the Blessed Trinity the Arians opposed it by Tradition and the Fathers prov'd it by Scripture And the place in St. Iohn's Epistle There are three that bear Record in Heaven was by the Arians believed to be of such
Rome shall be Triumphant He leaves this sting in the close of his Paper God be thanked our Church is too strong to waver by the blasts which flow from his mouth and will TRIUMPH when perchance the Doctor may SMART for having attempted its destruction Here 's want of respect with a witness to his Gracious Majesty's principle That Conscience cannot be forc'd Mr. P. himself is again besides his bounden Duty when he opens those wounds in his next Accusation which the Royal Clemency would heal Mr. P. consider'd in his Accusations ACCUSAT 2. HERE Mr. Pulton for my utter Affrightment has conjur'd up the Ghosts of the Duke of Monmouth and Sir Thomas Armstrong whom I assisted in their Extreams And he has charg'd me with assisting the latter of these without obliging him to an humble Confession of his Crimes and acknowledgment of the Injury done to his King and Country For tho Sir Thomas Armstrong and D. T. who had never before been in his Company were then in private within thick Walls and several Locks yet Katherine in the Cloudes was invisible there and gave Information to Mr. Pulton And note well here his Argument which cuts me on both sides If I do not reveal Confessions then it cuts me for not Revealing and injuring Government and if I do reveal Confessions then it cuts me for opening such a Seal as is not fit to be broken up For his Brother Bellarmin the Jesuit has demonstrated it in the case of his other Brother Garnett That he could not have reveal'd the Gun-powder Treason made known to him in what he calls Sacramental Confession without having made a discovery of the Traitors Therefore he chose rather to lose his Life by a cruel Punishment not crueller than that Treason than violate the very holy Secret A. P further informs the World A. P. has used a very fit word for it is as I observed before right informing that he has lately reconcil'd Two zealous Protestants one of which had been with the Doctor and sincerely desired to be satisfied in certain Queries about an uninterrupted Succession of the Protestant Religion from the Apostles About the Fallibility of of the Church of England And about the Miracles of the Roman Church To the first he says I answered only 't would cost Ten Thousand pounds worth of Books to show it A Thousand I might say but I said something besides and might have said much more having just then preached upon that very subject of visible Succession upon those words A City built upon a Hill cannot be hid What I said was open and before Hundreds of Witnesses what he reports was private and attested by one with whom I had no reason to use much freedom of Speech But does Mr. P. consider the Cost of Books out of which a man may prove minutely since Christ's time Succession of Doctrine in the Christian Churches It is true he may do it in some manner with little Cost but not amply and to the satisfaction of Cavillers without much Money and Labour For Examples sake There are MSS. relating to the Eastern Churches which a man would willingly use in this Argument And the purchase of that one Book of Dionysius Syrus in which 't is manifest that new Popery was not old Christianity in the great Article of their Corporal Presence did not come from so far a Countrey to Arch-bishop Vsher at a very easy Rate If Mr. P. would condescend to learn from Protestants and look into the Learned Work of Dr. Pearson late Bishop of Chester and Mr. Dodwell who have set that right in the Chronology of Popes which no Romon Writer could effect before them he would be convinc'd how many pounds worth of Books were necessarily to be consulted in order to the clearing of that one matter in the Succession of a very few Popes I will take leave to say further that a small Sum will not purchase all the Books necessary for the answering of this Question Whether a Woman did not set in the Papal Chair betwixt the Pontificates of Leo the IV. and Benedict III. And there are some who would not spare Cost for the retrieving of that History which was cut out of a fair MS. of Ranulph of Chester To the second how the Church of England granting her self to be fallible and for ought she knew in actual Error could be the Church built upon a Rock c. he assures me I answer'd nothing but instead of answering grew warm and call'd the party Impertinent and Impudent Now thus much is true There came a Woman to me with Queries as many have done and some of them have been sent upon no very commendable designs She was a Person I never to my knowledg saw before or since much less in a Church or at a Sacrament She own'd to the best of my remembrance that her Brother was a Priest She had the very Shibboleth of the Party Perhaps she was not formally reconcil'd for I perceive a great many are some years contracted e're the Priest joins their hands but they live all the while very lovingly together I told her of my Suspicion that some Priest or other had sent her of an Errand and at that saying she seem'd out of Countenance So little Reason had I for the incivility of saying She was Impudent But however if Katherine Lamb was there in her Magical Mantle she may I doubt not prove it upon me I do not affect the finesses of Courtship but for IMPUDENCE it is a word I do seldom use to those who deserve it But if I gave her a Reproof for coming with her Snares I did not trespass against good Manners by doing Justice It is much that I had nothing to say upon this Argument when Mr. Meredith may remember that upon the Objection as made by him I gave him this answer to which he has not yet repli'd That our Church was no more Fallible than any other in the World That God's Providence would not suffer all to fail together That we had a certain Rule and Sufficient means That we were as infallibly sure of the Necessaries of Faith as a man is of casting up a Sum right tho' by misattention 't was possible to commit a mistake And that our Church could prove it had rightly computed This was said to him at the side of the Bed in the second Room about the Close of our Talk. For the Third about Roman Miracles he thus misrepresents me in his very pleasant and Comical Humour You talk said he of Miracles in the Romish Church I 'le show in one Example what Credit they are of There was upon a time a certain Priest who got money by exposing the head of a pretended Saint to the peoples charitable Veneration Now as Providence would have it a Chirurgion on what suspicion I know not pierced this Saintly Head with his Launce and found it to be a piece of Parchment now said he tell
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
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