any man reade the booke and chap of Barclay and he will woonder at the impudencie of this vaunter for he speaketh no one word of gathering Councels or comparison of spirituall authoritie between the Pope and Emperour concerning their gathering of Councels or Synods but of a quite different subiect of taking armes by subiects against their lawful temporall Princes And what will our Minister then answer to this manifest calumniation so apparently conuinced out of Doctor Barcley The Reuiew 12 The Minister will answer that M. Parsons was scarse sober when he called either my allegation a calumniation or his answer a conuiction for in that place of Full Satisfact part 3. chap. 10. pag. 27. I did not produce the testimonie of Barkley for the point of Gathering of Councels but for the generall matter of Temporall subiection due vnto Emperours by all persons Which Argument Barkley prosecureth at large in the place alleged being lib. 6. cap. 26. pag. 521. confuring the common answer which is vsed by the Romanists which is this that Although Christ and Iohn Baptist and other Apostles did not teach that wicked Kings ought to be remoued in the first plantation of the Church among Infidels yet afterwards this was the doctrine when Kings should become noursing Fathers Their owne Barkley in the sentence which was alleged confuteth that thus This ought to be vnto vs saith he a weightie argument to know that neither any of the holy Fathers or any orthodoxall Writer for the space of a full thousand yeers and more although the Church did abound with troups of armed souldiers and the number of tyrants was great is red to haue taught any such thing either in word or writing Adding concerning the times of Emperours which professed Christ although heretically Why did not then those excellent Pastors and Fathers excite the people against Valens Valentinian the yonger Heraclius and other wicked Princes 13 Who yet againe in his late booke Depotestate Pontificis writing professedly against Bellarmine by whom the Pope is held to haue a supreme power Indirectly in temporall causes doth cap. 34. argue thus The Pope hath not now greater power ouer temporall Princes than he had before he was a temporall Prince but before he was a temporall Prince he had no temporall authoritie any way ouer Kings therefore now he hath no such power any way ouer them This Confession of their Barkley must needs choake the Romish vsurpation By which my Reader may obserue the impotencie I forbeare to quit him with his owne word of impudencie of this calumniation and his notable falshood in dissembling the opinion of Barkley Now we come to Card. Bellarmine M. PARSONS his Reckoning He vseth heere afarre greater immodestie or rather perfidie in mine opinion The Reuiew 14 These are fearefull termes Will you stand to them Let vs then trie your exceptions which concerne first words and then matter but first let vs examine the materials the summe whereof followeth The summe of M. PARSONS Reckoning The drift of Bellarmine is wholly against M. Mortons assertion for that he denieth that euen the Emperour had any spirituall authority for calling of Councels but onely that they could not well in those dayes be made without them and that for foure seuerall causes The first because the old Imperiall lawes made by the Gentiles were then in vse whereby all great meetings of people were forbidden for feare of sedition except by the Emperours knowledge and licence The second because the Emperors being then Lords of the whole world the Councels could not be made in any city without their leaue The third for that the Councels being made in those dayes by publike charges and contributions of cities and especially of Christian Emperours themselues it was necessarie to haue their consent and approbation in so publike an action And the fourth and last cause for that in those dayes albeit the Bishop of Rome were head in spirituall matters ouer the Emperours themselues yet in temporall affaires he did subiect himself vnto them as hauing no temporall state of his owne and therefore acknowledging them to be temporall Lords he did make supplication vnto them to command Synods to be gathered by their authoritie and licence But since those times saith Bellarmine Omnes iste causae mutatae sunt All those causes were changed The Pope himselfe being now a temporall all Lord also as other Kings and Princes are which was brought to passe saith he by Gods prouidence that he might haue more freedome and libertie to exercise his Pastorship The Reuiew 15 This relation of M. Parsons is very true and my drift was only to shew how that Popes were anciently subiect in temporall matters which is Bellarmins flat assertion wherein then haue I abused his meaning M. PARSONS Reckoning Let vs consider the varietie of sleights and shifts which this our Minister hathvsed first hauing said that generall Councels were not gathered without the Emperours cost he addeth presently of his owne and with their consent which is not in the Latine The Reuiew 16 I will not trouble M. Parsons his patience with any quittance of like language although I am often prouoked therunto by his rigid and vnconscionable taxations whereof this must needs be one For the Latine words of Bellarm. are these Non poterant aliquid facere inuito Imperatore that is They viz. the Popes could doe nothing without the Emperours consent Yet this deuout olde man feareth not to say that I added these words of mine owne albeit he himselfe confesseth the necessitie that then was to haue the Emperours consent This is my kinde Reckoner But let him proceed M. PARSONS his Reckoning Then he cutteth off the cause of the Popes subiecting themselues in those daies touching the temporality which was because they had no temporall state of their owne The Reuiew 17 I alwaies thought it lawfull for mee to make vse of an Aduersaries confessed conclusion such as this is Popes were formerly subiect vnto Emperours without the expressing of his causes especially seeing that the causes whatsoeuer they were are likewise confessed to haue beene since changed Was little Dauid to blame for cutting off Goliah his head with Goliahs his owne sword because he did not first tell what mettall was in it and who was the maker thereof Ridiculous And as fond is his next exception M. PARSONS Reckoning Bellarmine said that Popes made supplication to the Emperors to command Synods to be gathered which T. M. translateth that they would gather Synods as though Bellarmine did affirme that Empersrs had right to doe it The Reuiew 18 As though Emperors may not bee said to doe that which they commanded to be done Iosuah commanded the Tribes of Israel to be assembled and yet it is written that He assembled the Tribes of Israel Or as though the Emperors had not right to doe that which the Pope did by Supplication intreat him to doe
to minde a short History of a man who farmed a custome and tallage which was taken at a bridge of all such passengers as were either diseased or else notoriously deformed So it was that one that passed ouer the bridge who had distortum vultum was called vpon to pay a peny which the passenger refused to pay The Toller caps the fellow and with that perceiueth that he had an other disease on his head called Alopecia and therefore he demaundeth of the party an other peny but the Trauailer resisteth and struggleth with the Toller yet being not able to make his part good is laide along on the ground where by some disaduantage he bewraied an other disease which he called the Hernia and thereupon was charged to pay a third peny there was no remedy the custome must be paid In some like sort shall my Reader in the perusall of this Encounter finde the matter to fall forth betweene me and M. Parsons wherein may be obserued that the more he contendeth and struggleth the more he intangleth himselfe and bewrayeth his owne diuers kindes of defaults As first to inueigh against me as a passionate and intemperate man whome his owne Apologists haue held to be a man not intemperate and for him to giue that censure whome his owne fellow noted to be a man of a very violent and vnquiet spirit and who himselfe confesseth as it were his own intemperancy by wishing that in his Mitigation he had not vsed such asperity of speeches against me This sheweth that he had some cause to betake himselfe to a more sober and quiet Reckoning wherein notwithstanding he dealeth so violently with me as my Reader will easily perceiue that he often falsifieth the Title of his booke not only by heaping vp more grieuous Acerbities then formerly he had done but also by setting against me Gretzerus to plow vpon my backe who is a stranger and a Iesuit and so profuse and professed a railer that whereas but one of his bookes was to be sould in West-Friesland no man would buy it because of the horrible slanders and railings which are therein In all which kinde of raging tempests I haue learned to cast this Anchor Non qui patitur sed qui facit iniuriam miser est And so I leaue this default of M. Parsons to receiue that name which our Reader shall thinke to be most properly agreeable therevnto In further examining of him hee bewrayed an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both by absurdities in Syllogizing as concluding of Are in steade of Make and being earnestly charged therewith hath not yeelded so much as one of his bare-faced groates for discharge And also by certaine Grammatical quiddites whilest as he maketh Verè being ioyned with Celsus as it signifieth a proper name to be no true Latine and the translating of Praesidium Praeseruation and not Defence to be false English and diuers other the like crotchets hath be inforced in this his new Reckoning Thirdly there appeared a far greater fault euen that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he chargeth me with no lesse then fifty wilfull falshoods as though he had learned of the Steward in the Gospell to Sit downe and write fiftie whom for that cause his Lord termed wise but yet vniust vniust to his Master and wise for himselfe Such vniust wisedome haue I found to abound in M. Parsons who both in his booke of Mitigation and in his new Reckoning obiecteth wilfull falshoods so vnconscionably that he himselfe as is proued in this Encounter is intangled in farre more then fiftie witting except some had rather I should say witlesse vntruths Of this kinde of dealing I haue more cause to complaine perhaps then some others because I finde strange measures offered vnto me by my Aduersaries For M. Parsons his bent to traduce me hath beene such as sometime to condemne me for omitting wordes which were by me expresly set downe being in one place so violently transported with passiont as to lay to my charge the word Fortasse for not translating it perhaps although in the very same place I translated and englished it twise Peraduenture which he could not but see because once in the same place he repeated it accordingly But it seemeth that in leuelling at me as at his marke he was onely left-eyed Also which is a profound step of malignity he diuers times obiecteth for wilfull falsities the Omissions of such clauses which if they had beene alleadged to the full might haue made much more for the aduantage of my cause This was no more honest dealing then was that of the wife of Putiphar against Ioseph He for fear to bedrawnby her pulling him by the cloak to her vnchaste bedde hastened away and left his Cloake a pledge and token of his chastitie she vpon his flight cryeth out and complaineth that he came to abuse her and for proofe she saith Beholde his garment turning the same Cloake contrarily into an argument of his villany and a Cloake of her owne dishonesty Againe whereas vpon the finding out of mine owne Escapes I gaue my Reader Aduertisments therof in the end of my books and added Corrections thereunto there my Aduersaries yet I cannot accuse M. Parsons of this guilt being directed to my errour by mine owne Aduertisement doe forthwith vpbraid mee with it neuer giuing any notice that it hath beene corrected So dealt the enemies of Sampson who first plowed with his owne Heifer then which is spoken of the same men The Philistimes are vpon thee Sampson I pray God that they fall not vpon the imprecation which was extended vnto the imprecation which was extended vnto the enemies of Dauid who not regarding his repentaence for his fault and the amendment of his life did point onely at his escape saying So so would we haue it But yet M. Parsons is in another point no lesse inexcuseble whilst which is his common guise when foure or sixe and sometimes nine testimonies of his owne Authours are obiected against him for matter of a point in Controuersie he singleth out some one alleg ation wherin he laboureth by art to make at least some shew and colour of misprision and then dismisseth all the other witnesses as dumbe men and passeth ouer the whole cause it selfe without mention at all and so diuers times Altercando res non dirimitur sed perimitur Can this be a tollerable manner of proceeding in the disquisition of any truth This is not all but especially of late times when our Aduersaries are muzzelled as it were with the confessions of their owne Doctors obiected for the iustification of our cause they as the AEgyptian Dogges are said to lappe here and there of the riuer Nilus and runne their way doe catch and snatch onely at peeces and carpe at some allegations crying out although neuer so falsly against Falshood and then beholde The Booke forsooth is answered In all these proceedings they are I confesse in
altered in the Conclusion into Are then the which there cannot be a greater absurdity in Syllogismes This was we see the deepest charge and the most vgly deformity in his Syllogisme which I expressed to the full and made it palpable by the like example of changing the verbe Maketh into Are thus Euerie man in framing his owne will and Testament maketh his owne Executor but P. R. frameth his last will and Testament Ergo P. R. is his owne executor And now Mr. Parsons doth nimbly skippe ouer the fourth and principall part of my challenge I will not vpon this aduantage prosecute him with his owne tearmes of Witting fraude cousenage and grosse lying I am glad to perceiue in this his dessembling that he hath so much grace as to be ashamed of his ignorance I tooke vpon me to reforme Mr. Parsons his Syllogisme by one more perfect which hee would gladly reproue The summe of his answere followeth Mr. PARSONS his Reckoning IF his owne new Rule may take place that euery distinct clause must be held for a distinct Terminus it will not onely haue two but foure or fiue termini at least and so will the Reader finde by looking onely vpon it And I would prosecute the matter more at large but I see we haue spent too much time about these trifles The Reuiew 17. Is this all the Reckoning which you can make to call a matter in question to put vs off only with Ifs and And 's viz. If you would prosecute it at large c. Heretofore wheresoeuer you thought there was a cause of some reprehension of a Syllogisme you could take the paines to reade a Lecture instructing your Reader in the knowledge of the partes and termes of a Syllogisme setting before him a scurrill example fraught with ridiculous scofferie yet now after you haue bin more then ordinarily prouoked to proue your Syllogisme legitimate or else to admit of mine for your better instruction you reserue the disquistion hereofvnto your Reader I say no more but that you are wise 18. And so it might haue become you to haue beene in not reprehending my Reprehension of your subdiuision which stood thus Alying Equiuocation is that which is knowne to bee such vnto the speaker and this is to be subdiuided for it is Either a material 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 to be fals Here M. Parsons exacteth that I should haue said A materiall lying Equiuocation A formall lying Equiuocation and the omission hereof he termeth craft but hee will finde out his owne folly I doubt not after that he hath more soberly considered that these words Alying Equiuocation being subdiuided into these members Materiall Formall the Genus viz. A lying Equiuocation doth necessarily inferre the members and betoken the Materiall lying Equiuocation as for Example Euery man is eyther Sober or Distempered Will any say that it is a craftie Diuision because it was not expressed thus Euery man is eyther aSober man or a Distempered man I pray you good Master Parsons giue mee not such Reckonings which when they come to be scanned must make me be indebted vnto you for correcting of your ignorance euen in Triuiall points and in plaine Dunstable high-way The foure next charges 19. The foure next points wherein M. Parsons hath beene charged with falshood as first concerning the allegation of the text of Esay secondly the testimony of Carerius about Verè and Verò thirdly the testimony of Dolman alias Parsons about the admitting of a King fourthly the testimony of Otto Frisingensis about Pope Gregory the seuenth alias Hildebrand are by him repeated afterwards in their more proper places whether we also referre them that we may auoyde superfluous repetitions and finde and examine all matters at their owne proper homes CHAP. III. About the Question of Rebellion especially concerning the Title of M. Parsons booke of Mitigation SECT I. The Preface of M. PARSONS HE bringeth in a scornefull fixion in stead of sound arguments by feigning a ridiculous conference or Colloquie in a Stage-play betweene the Mitigator and Moderator wherein he himselfe may seeme to play the Vice c. The Reuìew 1. In that Colloquie was set downe not my fixion but that I may so speake the faction of M. Parsons and his fellow for both M. Parsons did commend the Moderate Answerer for his learned Answer and the same Moderate Answerer did condemne all others as insufficient who being without the Kingdome of Great Britaine should as M. Parsons doth attempt to write of these our English cases by implication censuring M. Parsons to be no better then the Dauus in the olde Comedie that is a busie and troublesome body Such an one as their owne Priest hath expressed M. Parsons to be calling him a Great Polypragmon So that he shall not neede to seeke abroad for a Vice Well it were if he plaid that part in iest and not in earnest that so he might proue onely ridiculous and not obnoxious also as we shall presently demonstrate The third Inquirie 2. Whether Mr. Parsons did not betray his cause euen by the title of his Mitigation saying It is not possible for his Romish Clients to liue in obedience and subiection vnder his Maiestie of Great Britaine This I iudged to be a Title maruelously preiudiciall vnto them in whose behalfe hee published his Mitigation Let vs see how soberly M. Parsons will discharge himselfe Master PARSONS his Reckoning THis Inference is a meere cauilling of a seditious spirit for that my writing aunswereth directly vnto the purport of his seditious Booke saying that it was impossible for Catholicke subiects to liue quietly in his Maiesties Kingdome My aunswere being then contradictorie to Mr. Mortons assertion conteining so much as was needfull to haue bene said vnto his negatiue he saying that it was impossible and I aunswering that it was not impossible A Reueiwe 3. Soberly quietly good M. Parsons so shall you beter remember that which I told you before in the preamble and which you haue forgottē to wit that howsoeuer this answer if it were true might confront your Aduersary T. M. against whom you writ who said that It is impossible forthem whom you haue inspired to performe due subiection yet could it not satisfie the States of our land to whom you writ who seeke in a dutifull Allegeance not a constrained but a voluntarie nor a suspicious but a religious possibilitie of subiection which alwayes according to the Oath of Allegeance inferreth an impossibilitie of being rebellious nor can they be contented with your may but with a must be subiect as then I told you out of the Apostles doctrine commaunding Euery soule to submit it selfe vnto the powers that be explained by Saint Augustine The Apostle saying saith he that It is necessarie
ouerthrow my whole Treause as euer perhaps he found in any man professing wit and learning The Reuiew 3. I haue seene your Reckoning Master Parsons wherein with the sweate of your braines you haue forced your wit to defend a desperate cause with no small confidence In the which cause there is more neede of Grace then of Wit but I am willing to ioyne issue with you and to stand vnto the tryall of any indifferent Reader Let vs begin at a beginning Mr. PARSONS his Reckoning HE beginneth his Confutation thus How now would my Reader heare this noble Equiuocator confuted By Fathers or by his owne Doctors or by sensible Reasons This will be no hard matter to performe as I hope God willing to auouch in due time So he And this you see is no otherwise then if a bare and broken Debtor hauing beene long called vpon to pay his debts should step forth at length in a vaunt before a multitude saying to his Creditor Come Sir What sort of gold will you be paid in Will you haue it in Spanish Pistolets Portugall Cruzadoes French Crownes Zechnies of Venice Dallers of Germanie or English Angels And his Creditor shall answere him Sir any kind of coyne would content mee although it were but half-faced groats or single-pence so I might haue it And that then the other shold replie as M. Morton doth here Well I hope God willing to pay you in time so leaue him with lesse probability of paymēt then euer before And were this now substantial dealing for satisfaction of his creditors And doth not Mr. Morton the very like that asking heere the Reader whether he would haue Fathers Doctors or Reasons for proofe against me produceth neuer a one but saith that he hopeth to doe it in time The Reueiwe 4. Take heed M. Parsons your Reader will suspect that you will turne a Trapezita and Bancker for you are so skilfull in coyne as though you had serued some apprentishippe in the trade but I feare rather that you will turne a Coyner yet not of money but of phantasticall conceits for which cause you haue beene noted by your owne fellowes for The abstract quintessence of all coynes and coggeries one point wherof you haue bewrayed euen in this your ridiculous figment For after my demand How my Reader would haue the Equiuocator confuted Whether by Doctors or Fathers or Reasons I added that for the present I thought it a more glorious Victorie to confute him that is M. Parsons by his own Assertion Wherein I dealt with M. Parsons not as with a Creditor for alas what credite is there in an AEquiuocator but as a man would doe with a cousener whom although I might haue conuinced by witnesses and sound Arguments yet I thought it sufficient for the present especially in a Preamble to confute him as Christ did the Seruus nequam by the wordes of his owne mouth 5. Notwithstanding M. Parsons a sober Reckoner forsooth hath called this kind of dealing an Arte of Mountebankes But I hope he will haue cause to say I deale not vnhonestly with him when I pay him with his owne coyne that is whilst I confute him with his owne Answeres albeit they are sometimes I confesse more bare then halfe-faced groats SECT II. The state of the Question 6. COncerning the answere of Saphyra in the Acts of the Apostles who being demaunded by Saint Peter whether she Sould the land for so much answered yea for so much reseruing in her minde as it was supposed To giue in common or To tell it vnto you M. Parsons vpon supposall of this her Reseruation answered notwithstanding that she lyed and that No clause of Reseruation could free her speech from a lie I was right glad to heare our AEquiuocator confesse thus much and hereupon haue aduentured to call his doctrine of Mentall Equiuocation the Arte of lying And so I hope I shall proue it to be before that we haue ended this peece of our Reckoning Mr. PARSONS his Reckoning BBut first how doth he proue that she had this meaning of Reseruation in her minde it is but Mr. Mortons imagination to ascribe it vnto her for it may more probably be thought that she had neuer any such cogitation to make her speech lawfull by Reseruation but absolutely to lie which is most conforme to the text it selfe of holy Scripture c. The Reuiew 7. This first obiection M. Parsons himselfe knoweth to be an idle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as much as we were both of vs contented to suppose that this woman did vse a Mental Reseruation and also to graunt that notwithstanding this her Reseruation her speech was a Lie 8. The reason why I thought she vsed a Mentall Reseruation in this clause With purpose to tell it vnto you or such like is this because euery one in suppressing a truth doth therby purpose not to tell it vnto him whom he would deceiue and therefore cannot choose but retaine that clause of Reseruation To tell it vnto you c. 9. Howsoeuer Mast. Parsons could not but vnderstand that a true argument may be grounded vpon a bare supposition as when the Apostle said If an Angell from heauen shall preach otherwise then that which we haue preached vnto you let him be accursed It would not haue become any to repile vpon the Apostle saying How doe you imagine that an Angel from heauen can preach false doctrine because the foundation of his exhortation was not an Assertion that an Angell from heauen could preach otherwise but a supposition that If or Although an Angel from heauen should so doe Wherefore we agreeing in the supposall to wit that she vsed a Mentall Reseruation let vs see whether our next Reckonings will agree Master PARSONS his Reckoning BVT not to cut him off so short and put him to a non-plus on the sudden I am content to doe him this pleasure as to suppose with him that the poore woman might haue some such reseruation in her minde as M. Morton imagineth to wit that as the Priest saith truly I am no Priest with obligation to tell it vnto you so shee might meane that I haue solde it for no more to acquaint you withall and then I say albeit we should admit this supposall it is denied by vs flatly that these two examples were alike as now I haue declared The Reuiew 10. I thanke you that you are pleased not to recall what you haue already graunted I hope that you will be furthermore so good as to declare more plainely why albeit the Priest and the Woman vsed the same kinde of Reseruation yet the one may be thought to haue spoken a Truth and the other a Lie Mr. PARSONS his Reckoning THere was obligation in Saphyra to aunswere the truth and in the Hearer lawfull authority to demand it for that hee was lawfull Iudge but neither of these two things is in the Priest that is
it and himselfe yea and the Schoolemen thought saith Erasmus that Saint Augustine in some places yeelded too little vnto mans Free-will Now let any iudge whether of vs two is the man of Fraude But I must not escape thus Mr. PARSONS his Reckoning and fourth charge of Fraude WHereas Card. Bellarmine doth alleadge two points wherin the Protestants of our time but especially Caluine do con curre with the Manichean Heresie the one that which hath bene sayd of the denying of Free-will the other in reprehending and condemning Abraham Samson Sara Rebecca c. and other Saints of the old Testaments as Saint Augustine testifieth that the Manicheans did and Bellarmine sheweth that Caluine doth hold the very same prooued by multiplicity of places quoted out of his workes M. Morton passeth ouer with silence this latter proof as vnanswerable yet will haue vs thinke that Bellarmine did iniure Caluine in noting him with the Manichean Heresie which is as much as if a man hauing two writings to shew for a suit in Law the Atturney of the Aduerse parte should suppresse the one which is most plaine and euident and cauill about the other The Reueiwe 28 This is pretty Mr. Parsons but yet I must needs say it is both witlesse and lucklesse for bee it knowne vnto you that I could not thinke that second obiectiō of Bellarmine vnanswerable which I haue already aunswered and prooued to be as wicked a slaunder as any of the rest I may not denie your Palat a tast of that aunswere 29. First I prooued out of your owne Doctors that the Heresie of the Manichees was not the noting of the Idolatry of Abraham c. Secondly that to say with Caluine that Abraham had once beene an Idolater is no Heresie but a truth and by your Iesuite Pererius confessed to haue bene iustified by many Romish Doctors other Authors such as Genebrard Masius yea and by Iewish Rabbins and Philo afterward by Lindane out of Suidas and Saint Augustine To which of all these dare you who are so bold with Caluine ascribe the note of the forenamed heresie of the Manichees Therefore it cannot be but that this your Holy itch as you haue named it doth proceede from a malignant humour SECT IIII. The fourth slaunder vsed by Bellarmine The charge 30. HEe accused Bullinger of Arianisme because of this sentence Tres sunt non statu sed gradu c. Notwithstanding'he knew that this was the very sentence of Tertullian And is therefore else-where expounded as orthodoxall and iustifiable by himselfe Mr. PARSONS his Reckoning and charge of abuse MAster Morton doth offer him that is Bellarmine great abuse for he neuer alloweth any where of the whole sentence as it standeth in the Booke against Praxea but onely of the first two words Non statu 〈◊〉 saying that per gradum he vnderstandoth ordinem personarum The Reuiew 31. The Antitrinitarian Heretickes obiected for proofe of their error the whole sentence of Tertullian which is this Tres sunt non statu sed gradu non substantia sed forma non potestate sed specie differentes And now Mr. Parsons telleth vs that Bellarmine cutting off the latter part of the sentence aunswered onely the first two words Non statu sed gradu so that when Mr. Parsons would free Bellarmine from a slaunder he doth in effect accuse him of singular fraud in cutting ost the chiefe part of the sentence of Tertullian as though it had beene vnanswerable and so as much as that testimonie of Tertullian could worke betrayed the Catholick cause vnto the Arians Whensoeuer I happened to cut off any sentence although altogether impertinent Mr. Parsons pursueth me as vehemently as he would doe a man that had cut a purse here hath he taken his Lord Cardinall Bellarmine cutting off that part of the Sentence which did most principally concerne the cause and yet doth he professe himsefe an Aduocate in his behalfe Surely this prooueth that Mr. Parsons was nothing lesse then Sober for spitefulnesse is a kind of drunkennesse when he made this Reckoning who that hec might charge me with abusing of Bellarmine hath himselfe so farre abused Bellarmine as to make him a fraudulent Abuser of Tertullian Master PARSONS his Reckoning and second charge of Fraude MAster Morton bringeth in Valentia in his Margent approuing or at least-wise not improuing the same sentence of Tertullian thus Sic scribit Tertul. Tres sunt non statu sed gradu non substantiâ sed formâ non potestate sed specie This is a Fraud for Tertullian is not so much as named by him in the place alleadged but Bullinger is reprehended for vsing the same sentence Tressunt c. Which Mr. Morton would haue his Reader thinke he had allowed The Reuiewe and discharge 32. Here is onely a Marginall note not insisted vpon in the Text so much as by name nor any inference to bee iustly made out of it but intimating onely that Valentia knew that this was the Sentence of Tertullian which probably he did So that in this there is no occasion or iust suspition of fraude And now the onely errour was the misplacing of a marginal quotatiō For the senteuce which I alleaged was thus Verbatim set down in the Author of the Preface vnto Tertullian Sic scribit Tertullianus aduersus Praxeam Tres sunt non statu sed gradu non substantiâ sed formâ non potestate sed specie differentes Which being obserued may acquit me not onely of fraude but euen of any fault except that which will happen sometime to the most vigilant Writers Let vs returne to Bellarmine Mr. PARSONS his Reckoning BEllarmine expounded the first wordes of Tertullian saying Per gradum intelligit ordinem personarum Tertullian in this place by Degree vnderstood onely the order of persons and not a different degree of perfection But the whole sentence of Tertullian he neuer defended nor admitted but held it rather for erroneous in Tertullian and hereticall in Bullinger And now you see what notable aduantage M. Morton hath gotten out of this his so notable obiection The Reueiwe 33. If I had gotten no aduantage before yet now haue I gained much by this Reckoning the first is this that Bellarmine whom I was to proue a falsificator may be conuicted of falshood by your confession for to cut off a necessary part of a sentence of Tertullian where the whole was obiected doth argue fraude in the highest degree Secondly I finde in your Answere that which may be obserued in many of your fellowes that Protestants are condemned by you for Heretikes sometimes when they speake the very language of auncient Fathers Thirdly I discerne in you Mr. Parsons eyther ignorance not to vnderstand or malice not to acknowledge the truth of this doctrine of Tertullian which hath beene thus cleared by the Authour of the Admonition concerning the opinions of Tertullian
it is deliuered in his third Rule and his reason of the approbation of that case doth confute M. Parsons ground of Equiuocating for Azor restraineth a mans speech vnto the vse of words which are ambiguous in a sense which the words themselues will beare But M. Parsons alloweth such a speech of words which haue no ambiguitie in themselues but according to that sense whatsoeuer it be that the speaker shall conceiue in his minde so that by mixtion it may make a true proposition as for example I haue no money meaning to lend it vnto you which Azorius as I haue often said condemneth for a lie M. PARSONS his Reckoning The sentence which he allegeth truly in the margent si ab aliquo loco peste minimè infecto c. This he translateth falsly into English thus If he come from a place which is infected which altereth the whole case The Reuiew 7 I durst almost sweare that M. Parsons is not perswaded that I either would or did falsifie in this place for the English being this Azor answering concerning the place infected with the plague said c. which thus spoken by the way of parenthesis could not be false because as the case was propounded the place was called infected vz. according to the opinion of the Demander and it was also called not infected in the iudgement of the speaker and therefore by either of them might haue been indifferently vsed especially by the way of pareuthesis And that I would not so far transgtesse the Margent may beare me witnesse wherein Azorius owne expresse words are set downe 8 But such and so great good will M. Parsons doth beare me that he had rather produce me for a falsificator than acknowledge the trueth of the thing or if it had been an errour to iudge it an escape of the pen or of the print Therefore am I vrged to present him with a number of confessed escapes of Bellarmine which abound in his sentences euen by omissions of that kinde against which Maister Parsons now doth so lauishly inueigh As for example In whom there are two persons saith Bellarmine in stead of NON c. that is There are not two persons And To haue doubted in stead of NOT doubted To signifie Continencie in stead of NOT to signifie Continency And Twice for NOT Twice And The wall in stead of NOT the wall And It shall bee perpetuall in stead of It shall NOT be perpetuall And Let it be reiected in stead of Let it NOT bee reiected And They might haue obeied in stead of They might NOT haue obeied And If our heart shall condemne vs in stead of If it shall NOT condemne vs And not to labour vpon trifles many such like erroneous omissions of the Negatiue NON Which seene I doubt not but M. Parsons will now play Ployden and grant that such errors may accidentally happen without falsifying and iugling SECT V. The summe of M. PARSONS his fourth charge HE would proue out of Azorius that Equiuocating in an oth is periurie when as Azorius putteth downe many examples wherein the swearer may take an oth in his owne sense though false in the sense of him that exacteth the oth The Review 9 The diverse examples which you name haue beene already discussed but there is one example which proueth M. Parsons his description of Equiuocating a flar lie and consequently periurie in an oth One may in equiuocating said M. Parsons reserue in his minde what it pleaseth him so that the clause reserued do agree with his minde If this be true then may this Equiuocation goe for currant viz. I haue no money reseruing in my minde although I know that I haue money to giue it for it agreeth with the minde and is notwithstanding condemned by Azorius for a perfect lie Therefore wheresoeuer the outward words doe not carrie that ambiguity of sense wherein they are vsed for of this kinde onely we do dispute it is in Azorius his iudgement to be reckoned for a lie Yea and so must the examples of 〈◊〉 be also if they doe not accord with his owne Rule It might therefore haue become M. Parsons to haue spared his bitter Invectiue against me vntill hee haue first reconciled himselfe with Azorius SECT VI. M. PARSONS his fift charge The summe of his Reckoning HIs next falshood is in that he would prooue out of Tollet that affected ignorance doth not excuse one but doth rather argue him to be an heretike Now all that be learned know that affected ignorance is the most culpable but Tollet sasth that Ignorantia crassa c that is Grosse ignorance doth not exeuse aman from heresie which is different from affected ignorance for the grosly ignorant is when one careth not to be informed but affected ignorance is when one doth purposely flie to be informed So that besides his impertinencie here is discouered his impundencie This was then my conuiction against him and was not this worthy of some consideration in his Answer The Reuiew 10 Yes verily for it is worthy a double consideration the one is to note heerin M. Parsons his follie and the next his malice The first that he who hath so often bewrayed his owne grosse ignorance both in ordinarie Grammar learning and in Logike euen then when he made most ostentation of his skill should now note it for a point of impudencie to faile in distinguishing such subtleties of their schoole as are Not to care to informe a mans selfe and To flie to be informed 11 But that he should stampe vpon this also the title of falshood it argueth that he doth looke vpon his Aduersaries writings with an oculus nequam for if any will aske M. Parsons whether Affected or Grosse ignorance be worse he will answer as he hath done that the Affected ignorance is most culpable Now then in as much as I sayd not that the Romanists meant to draw Protestants into the sentence and condemnation of Heresie and consequently into their extreme Censures and vengeance against them for Grosse ignorance which is the lesse fault but for Affected ignorance which M. Parsons calleth The most culpable albeit the word Grosse as he sheweth did allow me to aggrauate their malice against vs with what minde could he call this difference a falshood whereof the matter it selfe freeth me so cleerely For as I haue been but too fauourable to our Aduersaries in lessening their malice so haue I not been vnfaithfull to the cause for M. Parsons will not denie this to be their doctrine that Affected ignorance in matters of faith doth argue a man to be an heretike Thus much for his Grosse wrangling From Card. Tollet he proceedeth vnto Card. Bellarmine and doth obiect Barclay by the way I will first take this rubbe out of the way SECT VII The sixt charge about the authoritie of calling Councels M. PARSONS Reckoning LEt
This were to reach the Pope a boxe on the eare Or as though Bellarmine did absolutely denie that Emperors had any right to gather Councels who saith that it cannot be denied but that In Concilys generalibus indicendis c. that is That the Emperor had some authority in appointing of generall Councels and that sometimes They were gathered by Emperors Or as though Bellarmine in denying that the Emperour hath chiefe power heerein might not be confuted by a Doctor of the same chaire Card. Cusanus confessing in expresse tearmes that The first eight generall Councels were gathered by Emperors but the Bishop of Rome like as did other Patriarks receiued the sacred command to wit of the Emperors to come vnto the Synods Thus doth M. Parsons his impotent calumniation vanish into a fancie which if he should spie in an other hee would call a phrensie M. PARSONS Reckoning Then where Bellarmine saith Omnes istae causae c. All these causes were changed he fraudulently cut off the particle istae These which includeth areference vnto these foure causes as though all causes and matters were now changed The Reuiew 19 If I would be as captious as M. Parsons vseth to be I could tell him he must goe to the schoole againe to learne to English Istae which signifieth Those and not These but I will not imitate him in trifling To the matter There were but foure causes which Bellarmine did or could note for the Change of the Popes Subiection and euery one of Those hee saith were changed doth he not therefore say that All causes were changed If M. Parsons shall say that his horse is lame of his foure feete and heare some by stander confirme it saying that indeed his horse is lame of All his feet hee would not I suppose thereupon call him a fraudulent fellow seeing that All the feet his horse hath are but foure for I will not imagine that Maister Parsons his horse is a monster I will now cease to insist any longer vpon these his foolish wranglings 20 The cause standeth thus wee see that Popes then anciently acknowledged Subiection vnto Kings in a maine point which is authority of Commanding a Councell to bee gathered but now as it is confessed the case is changed Then Christian Emperours were humbly intreated to lend their helpe now they are imperiously commanded Then they obeied them in Temporal affaires since they challenge authority to Depose them which as their Barckley maintaineth is contrary vnto the disposition the Doctrine of the Christian Church both in and long after Times of the Apostles From Bellarmine he holdeth it not amisse to passe to the Iesuit Salmeron SECT VIII The summe of the seuenth charge of M. PARSONS his Reckoning MAister Morton will needs shake Salmeron by the sleeue and shew him a tricke of his art telling vs that he allowed that the King was supreme in spirituall affaires and ordering Priests citing Salmeron for proofe heereof which is not ably false for Salmeron prooueth the quite contrarie The Reuiew 21 Heere I am constrained to shake M. Parsons by the sleeue and tell him in his eare that hee hath plaied me a feate of that art which he calleth not ably false by opposing vnto me the sentence of Salmeron concerning the authority of the Kings of the old Testament In spirituall affaires and againe in spirituall matters seeing that the title of that Question concerning the authoritie of Kings ouer Priests was in the very place now obiected expresly and noted only to be In ciuill causes and not in spirituall affaires Is not this indeed a notable falshood But he will still be like himselfe M. PARSONS Reckoning Summarily thus Whereas Salmeron said by supposition vbiid euenisset If it had happened that Kings had prescribed some things vnto Priests it had beene no maruell for so much as the Synagogue was earthly which supposition the Minister left out that he might more cunningly shift and auoid it The Reuiew 22 I will not contend with M. Parsons about the words vbi id euenisset to examine whether it signifie by way of supposition If it had happened or without supposition Whereas it had happened seeing it may indifferently carrie both senses The question is whether Salmeron whom M. Parsons commendeth for a learned man who hath writ many volumes and was one of the first tenne of the order of the Iesuits did suppose onely and not affirme that Kings in the old law had supreme authoritie ouer Priests or no Who can better decide this contention than Salmeron himselfe First looke to the same place and he saith in the words following Itaq cùm populus c. Seeing that the people of God doth consist of a bodie and of a soule the carnall part in the old Testament had the chiefdome and was so appointed for signification of spirituall things A little after speaking of the olde Testament The law saith hee is abolished and the subiection of Priests vnto Kings These termes exceed the degree of supposition 23 But howsoeuer Salmeron may seeme to reele and stagger in that place both by Supposing and by affirming by doubting and yet by concluding notwithstanding if M. Parsons had had a desire to know the resolute determinate iudgement of Salmernon in this point hee might haue easily vnderstood this expresse sentence of Salmeron Nunc omissâ c. That is Now omitting the spirituall power saith hee in the law of nature or in the law of Moses which was lesse in the old Testament than is the Regall and Kingly and therefore the high Priests were subiect vnto Kings as also among the Gentiles c. Let M. Parsons ponder this sentence and he shall finde that this his learned man Salmeron one of the first tenne of M. Parsons his order doth confute many score of Iesuits who since haue held the contrarie This also sheweth how absurdly ignorant M. Parsons is of the iudgement of Salmeron I am almost tired with his verbosities and verball skirmishes and therefore hauing obteined the cause I passe ouer his canuasse of the word Synagoga and the other of Populus Dei and proceed vnto the Materials CHAP. II. Conteining an Answer vnto other eight charges SECT I. The summe of the eight charge of M. PARSONS his Reckoning OUt of Salmeron and Carerius patched together he maketh this Romish pretence that the old Testament was a figure of the new in Christ that therfore the spiritual power as Popedome must be the cheife or substantiue c. and answereth calling this rather babish Grammar than sound Diuinity and saith that the earthly elements were figures of the spirituall and he auenly things in the eternall and celestiall Hierusalem Will he therefore conclude by sound Diuinity that it was not a figure of things vpon earth which should be fulfilled in the new Testament Was not Manna a figure of the Eucharist and Circumcision
Iudge for contumacy in not appearing which is a different thing from obstinacy or pertinacy and this whether he be an Hereticke or Catholike And he defineth contumacy to be nothing else but a certaine disobedience whereby he is not obeied that sitteth in iudgement and putting down two sorts of contumacies either manifest or by presumption manifest if a man being cited doth refuse openly to appeare or obey the Iudge by Presumption when he is presumed to be contumacious and so may excommunication if it be a spirituall court proceed against him as if contumacy were manifest Is Master Morton so simple in Diuinity as not to discerne betweene Contumax and Pertinax whereof the one is a disobediency towards Superiours the other is a tenacity of opinion as hath beene defined The Reuiew 23 If M. Parsons would be so equal as to allow me that which hee in his owne defence hath alleaged and pretended for himselfe which is the excuse of lapse of memory concerning tearmes then can I not be inexcusable herein because at that time I could not see the booke of Sayer And although euery Pertinax bee not a Contumax yet euery Contumax is Pertinax If I had dealt with Sayer as their Iesuite Suarez is confessed to haue done with a testimony of Aquinas when in stead of preordination he put in Subordination which are flat contrary then might it well haue become M. Parsons to call it according to this Reckoning The most faithlesse deceit and corruption that euer any honest man put to paper against an Aduersary For this change of termes doth fully contradict the Authors meaning which he did because the word of Aquinas would haue ouerthrowen his whole cause 24 But if we take the testimony of Sayer which M. Parsons will acknowledge to be truely his it will sufficiently prooue the principall matter which I then intended which was especially to know in what case Protestants may be thought to stand by the principles of Sayr and whether they may not lie vnder the Romish excommunication and so be made liable to their cruell censures before any publike and parsonall praemonition by name Shall we heare Sayer discoursing vpon the nature of excommunication There is an excommunication saith he of man and an other of law in excommunication by man the party inobedient must first be admonished but in excommunication by the law it is sufficient that the admonition be generall which is made of him who is the Author of the law whereupon it hapneth that he who offendeth against the admonition of the law doth thereby fall presently into excommunication There are certaine cases wherein the personall citation and admonition is not necessary to wit when it is not giuen against any particular person but generally which is when it is giuen for future offences such as are all the censures which are giuen by law for that the law doth alwaies admonish lest that any commit a crime which it forbiddeth in which case there is not any other admonition necessary Againe When a man hath beene often mooued to repentance seeing that now his contumacy is manifest he may without any further admonition be excommunicated Let then these rules be but applied against Protestants whom they call Heretikes and what shal wee need more for the knowledge of Sayr his iudgement concerning the cause it selfe M. Parsons would rather haue pondered the matter than canuassed words if he had not beene stronger in raging than in reasoning CHAP. IIII. Conteining an Answer to other three charges §. I. The twentith charge concerning the point of Equiuocation according the iudgement of Cicero M. PARSONS his Reckoning FRom Christians and Country-men hee passeth to Heathens and committeth such notorious falshoods against one of them euen then and there where he speaketh of faithfull dealing against perfidiousnesse as may tustly make any man admire what hee did suppose his iudicious Reader would thinke of him when hee should see the fraud disclosed The Reuiew 1 I doubt that you will play the part of some Heathen rather than of a Christian before you dispatch this peece of Reckoning The Storie was thus deliuered There was a man saith Maister Morton who together with nine other prisoners beeing dismissed out of the prison of Carthage vpon his oth that hee within a prefixed time should returne againe as soone as he was out of prison hee returned as though he haed forgotten something and by and by departeth home to Rome where he staied beyond the time appointed and answered that hee was freed from his oth But see now the opinion of his owne Countriman Cicero concerning this Equiuocation of returne This was not well done saith Tully for that craft in an oth doth not lessen but make the periury more heinous Wherefore the graue Senators of Rome sent this cousening mate backe again to the prison of Haniball their enemie from whom he had escaped c. This example of sincerity in that Heathenish Rome I obiected against the now Christian Rome to confute the ordinarie doctrine and practise of Equiuocating The exceptions which M. Parsons taketh are partly for the method partly for the meaning of Cicero M. PARSONS his Reckoning Marke then the deportment of this man in this one point and if you knew him not before learne to know him by this First then I would haue some Grammar-scholar that studieth Tullies offices to turne to the places here quoted and comparing them with that which this Minister setteth downe in English consider how they hang together and how hee picketh out one sentence in one place and another in another and leapeth forth and backe to make some coherence of speech contrarie to the Authors order sense and method as is ridiculous to behold and fit for the cousening mate of whom he talketh in his text The Reuiew 2 I did thinke that M. Parsons could not haue so soone forgot his grosse absurdity in syllogizing which I commended vnto the examination of his Scholars wherof he hath beene so much ashamed as that being charged for changing the Copula which in the Maior was Maketh the Iudges competent into Are competent Iudges in the conclusion which was the great blot and losse of his whole game Therfore I presumed that hee would bee wary in calling young Scholars any more to witnesse betweene vs. The place is knowne in Tullie his offic lib. 3. it beginneth at Sic decem c. and endeth at Ad Hannibalem ducerentur If I haue mis-reported the substance of the Storie or made any excursion out of the due compasse thereof then let his Scholar-boies for I desire not to trouble men with these triflings hold mee worthy of his taxation As for the calling of the place Carthage which Tully nameth Castra quorum erant potiti Poeni that is The campe which the Carthaginians did hold and wherein the man was kept prisoner it cannot helpe or hinder the point of Equiuocating Now come wee
Caietane saith And concerning the practicall acknowledgement there Card. Tolet is direct saying that Christ speaketh here of a knowledge which doth not onely signifie the act of vnderstanding but which also comprehendeth the act of the will and affection in imitation of God in which regard 1. Reg. 2. the sonnes of Heli the Priest are called the children of Beliall who know not God And our Sauiour in the same verse of S. Iohn saying by an Antithesis and opposition But I know him and keepe his Commaundement doth expound himselfe and reuealeth his meaning signifying that They knew not God because they kept not his Commaundement as their Card. Tolet noteth and their Bishop Iansenius saith that this is Apparant which is vtterly contrary vnto M. Parsons his Mentall Equiuocation As for example I haue no money meaning secretly to lend it vnto you this Reseruation to lend it is locked vp close lest it should be reuealed and cannot naturally be implied in those outward words I haue no money and hath beene called by the Ies. Azorius a flat lye Therefore there is as little affinitie betweene Christs sentences and M. Parsons his Reseruation as betweene light and darknesse truth and a lye The seuenth place verse 56. M. PARSONS Appendix Againe in the ensuing verse which is the 56. Christ said to the Iewes Your Father Abraham did 〈◊〉 to see my day and saw it and tooke ioy thereby Which words in the common sence doe seeme to import that Abraham had liued with Christ and had seene the day of his birth and life and taken great ioy thereby and so did the Iewes vnderstand his meaning to be not onely the common people but the Scribes and Pharisies also when they said vnto him Thou hast not yet fifty yeares of age and hast thou seene Abraham Wherein notwithstanding they were greatly deceiued for that Christ had another reserued meaning in his minde which the holy Fathers doe labour greatly to expound vnto vs what it was and in what true sence our Sauiour said that Abraham had seene his day whose different opinions reasons and coniectures I will not stand to relate here It is sufficient for me to haue shewed that this was an Equiuocall speech of our Sauiour whereby the hearers being deceiued the truth of the speech may onely be defended by a reseruation in the minde of the speaker The Reuiew 15 In this there is another Uerball Equiuocation in the word See for some saw the day of Christs being in the world only by Reuelation as Abraham and the Patriarks as Esay and the Prophets as Iob and all the beleeuers before Christ And some saw the day of his being in the flesh sensibly as Peter and the other Apostles as Mary our Lords Mother holy Ioseph Simeon and other holy men and women yea and as Caiphas and other vnbeleeuing Iewes That Abraham is meant to haue Seene the day of Christs birth spiritually thorow Reuelation their Card. Tolet will not deny but the Iewes that scorned him mistooke this sence and conceited only a sensuall Seeing with bodily eies 16 Who now seeth not M. Parsons his fraud who calleth that a reserued sence which was that I may so say a sence conserued in the outward words themselues and sufficiently manifest if the scornefull Iewes who were now blinded with malice had not peruerted them into a sensuall Construction For what phrase in the old Testament is more familiar and notorious then to call that Seeing which is perceiued onely spiritually for the which cause the Prophets were called Seers And shall the misconceit of incredulous hearers make the sence of Christ to be mentally reserued As for M. Parsons his maner of Reseruation when a man shall say I keepe no Priest in mine house meaning with any intent to bake him in a Pie or c. It is so farre of from a Verball Equiuocation which may be implyed by the outward words as that no man without Reuelation from God can comprehend it But I hasten The last place Verse 58. M. PARSONS Appendix And finally in the next verse after this againe Christ vseth a greater Equiuocation than any before saying vnto them Amen Amen antequà m Abraham fieret ego sum Amen Amen I say vnto you that before Abraham was made I am which being an earnest speech and as it were an oath as elsewhere we haue noted the Iewes vnderstood it as it lyeth that Christ was borne in the flesh before Abraham and so it seemeth that he should haue meant according to his former speech when he said that Abraham desired to see his day and saw it and reioyced thereat Which was vnderstood of his incarnation or day in flesh which Abraham in saith and spirit did see and reioyce But yet here when he saith that he is before Abraham was made he must needes meane of his Diuinitie and in that he was God which S. Aug. vpon this place doth excellently note to be by the difference of the two words Abraham fieret Ego sum the one belonging to the creature saith he the other to the Creator So as more then our Equiuocation is vsed by our Sauiour in this one sentence The Reuiew 17 But doth any Author say that in the word Sum as it is here vsed that is I am there is any Equiuocation for seeing that Christ as Saint Aug. and Almost all other Authors haue noted did distinguish the Creature man by fieret was made from the Creator which was his God-head by the word Sum I am he did not inferre but remoue the ambiguitie of that phrase Nay I adde further the word Sum in this speech of Christ seemed euen vnto these incredulous Iewes to be so farre from doubtfulnesse and so plainly to signifie his Deity that they accounting it to be blasphemous tooke vp Stones to cast at him which their owne Doctors haue also obserued as Card. Tolet Because that Exod. 3. saith he God said Sum qui sum that is I am that I am the Iewes knew that Christ did not onely preferre himselfe before Abraham in respect of time but also publish himselfe to be God Which is likewise the obseruation of Caietane saying that because Christ did hereby manifest his Diuinitie therefore it is added that They tooke vp stones to throw at him This sence being so euident vnto the hearers sheweth that there was not so much as a Verball Equiuocation much lesse M. Parsons his Mentall Reseruation which the hearer doth not onely not know but cannot possibly guesse what it is As for example if one should say I am no Priest reseruing in his minde As fit to keepe Swine We see by this time the manifold ridiculous absurdities which M. Parsons hath inforced in this fond Appendix whereof notwithstanding he doth not a little boast as we shall see M. PARSONS his Appendix And if we lay all these Equiuocall speeches together which are 8. or 9. at