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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07805	The encounter against M. Parsons, by a revievv of his last sober reckoning, and his exceptions vrged in the treatise of his mitigation. Wherein moreouer is inserted: 1. A confession of some Romanists, both concerning the particular falsifications of principall Romanists, as namely, Bellarmine, Suarez, and others: as also concerning the generall fraude of that curch, in corrupting of authors. 2. A confutation of slaunders, which Bellarmine vrged against Protestants. 3. A performance of the challenge, which Mr. Parsons made, for the examining of sixtie Fathers, cited by Coccius for proofe of Purgatorie ... 4. A censure of a late pamphlet, intituled, The patterne of a Protestant, by one once termed the moderate answerer. 5. An handling of his question of mentall equiuocation (after his boldnesse with the L. Cooke) vpon occasion of the most memorable, and feyned Yorkeshire case of equiuocating; and of his raging against D. Kings sermon. Published by authoritie	Morton, Thomas, 1564-1659.	1610 (1610)	STC 18183; ESTC S112913	342,598	466

birth-dayes Must Oblations for the dead once a yeare necessarily imply a Purgatory torment or wil our aduersaries allow the whole testimony of Tertullian Neither of both for their Renatus answering vnto places of S. Cyprian l. 3. cap. 6. l. 4. cap. 5. That saying of Cyprian saith he that Oblations are offered for Martyrs if I be not deceiued signifieth the commemorations and remembrance of them according to the custome of those times which was after the repeating of the Creede to giue vp the names of godly men departed in a scrowle to lay it on the Altar there to be recyted not without some praise and commendations of their vertues which shined in them whilst they were aliue What can be more plaine to infringe the necessity of this consequence which is from Oblations for them to infer a Purgatory punishment and torment of them That which Tertullian addeth concerning the yearely celebrations of their Birth-dates Was as both Rhenanus and Rhenatus acknowledged an Heathenish custome and for a time onely by indulgence tollerated in the Church but afterwards condemned by the Councell of Nice 56. The third De anima cap. vlt. speaking of a little offence which as the vttermost farthing must be paid in that morà resurrectionis That is in the time of the delay of the Resurrection Coccius should haue considered that Tertullian is reckoned by their owne Doctors among the erroneous Chiliasts who held that the Saints should liue a Thousand yeares in this world in all spirituall delights at what time men should rise as Ribera expoundeth them according to their merits some sooner then others Therefore if we take Mora resurrectionis in the last day for lingring and delay in the time of their resurrection this we see is twelue score wide of Romish Purgatorie 57. The fourth De Monogamia cap. 11. De caestitate cap. 11. are bookes which both Pammelius and Posseuine confesse to haue beene written when he was a Montanist euen against the Church And the testimonies themselues talking but of Prayers and Oblations and refreshing will not carry leuell to the scope that Coccius aymeth at as by many examples we haue proued 58. The next Authour concerning whom I may haue some direction from our Aduersaties is Zeno Veronensis in whose testimony In Serm. de Resurrect there is no mention eyther of Fire or of Purgatory And the booke it selfe is of so small credite that their Notaries of auncient writings viz. Trithemius Senensis Posseuine Baronius and others doe not so much as vouchsafe this Author the naming 59. The third is Lactantius lib. 7. Instit. cap. 21. Perstringentur c. That is God wil examine the iust wtth fire and the sinnes of men shal be burned Which testimony also Bellarmine vrgeth to prooue their Purgatory fire after death not considering that Lactantius speaketh as their Iesuite Suarez confesseth of the fire in the day of the resurrection Which is saith their Senensis the fire of conflagration in the last day Which is not saith Bellarmine that Purgatory now controuerted And Suarez doth furthermore call this a false erroneous opinion to thinke that there shall be some iust men in the day of the resurrection who being not perfectly purged of their sinnes must bee ioyned to their bodies and so purged with fire in their bodies and soules before that they can be blessed 60. Hilarius Pictauiensis in Psal. 59. where he speaketh of purging of sinnes with fire alluding vnto that of 1. Cor. 3. of many That shall be saued as it were by fire according as elsewhere In Psal. 118. vpon those wordes My soule hath desired thy iudgements We saith he must passe thorow that indefatigable fire wherin we must vndergoe those grieuous punishments for the expiation of the sinnes of our soules and is obiected by Bellarmine for confirmation of Romish Purgatorie notwithstanding the same Bellarmine repeating the same place of Hilary in Psal. 118. vpon the same text My soule hath desired thy iudgements c. where Hilary saith that All except Christ yea the Virgine Mary must passe thorow the fire sheweth that Hilary seemeth not to meane the Purgatory fire but the fire of Gods iudgement thorow which indeede all Saints must passe And their Senensis will haue vs vnderstand that herein Hilarius followed the opinion of Origen who taught that all except Christ must passe thorow the fire of conflagration at the last day which opinion Bellarmine condemneth for a manifest errour 61. S. Ambrose his worthinesse mooued Coccius to be plentifull in alleadging diuers testimonies out of him but if I be not much deceiued very vnfortunately The first place is his Orat. de exitu vitae Theodosy praying thus Thou Lorde giue perfect rest vnto thy seruant Theodosius let his soule come where it may not feele the sense of death What then did Ambrose thinke that the soule of this godly Emperour was now in a Purgatory fire This is indeede Coccius his ayme and M. Parsons his consequence but behold good Reader the vertigo of these men for in the beginning of that Oration Ambrose professeth publiquely of Theodosius that He hath not lost his Kingdome but changed it being assumed into the Tabernacles of Christ which testimony destroyeth Purgatorie What then meant Ambrose will some say by this Prayer for Theodosius after his death surely nothing but as he meant in praying for other Emperors Gratian and Valentinian which was as their Iesuite Salmeron confesseth To pray for their speedie resurection 62. A second place is Epist. 8. ad Faustinum wherin there is onely Prayer for the soule departed which breth as wee haue heard is not stronge enough to kindle a Purgatorie fire 63. We descend vnto a third testimonie which is Orat. 1. praeparans ad Missam which I iudge saith Erasmus to be none of the Writings of Ambrose and therefore we may dismisse it for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neuerthelesse the testimony it selfe cannot euince the Romish Purgatory as may appeare by comparing it with the third obseruation 64. The last place is the Authour of the Comments vpon S. Pauls Epistles which passe vnder the name of Ambrose teaching that A man must suffer a purging fire lest that hee be tormented in the fire eternall but hee telleth not what purging fire he meaneth whether the fire of the spirite or the fire of tribulation in this life or the fire of examination or the fire of conflagration as he meaneth in Psal. 118. by the confession of Senensis by all which the Romish Purgatorie is excluded And although Coccius could fashion his owne meaning out of that place yet may it be as lawfull for vs to answere in this case according vnto the iudgement of their Iesuite Salmeron who proueth those Comments by many Arguments to bee none of S. Ambroses Which as he censureth are infected with the errours of the Pelagians 65.

awake men out of securitie according to that of the Poet Vt iugulent homines surgunt de nocte Latrones Vt teipsum serues non expergisceris Which being the voice of God in nature what spirit is that which shall call it a measure malicious 3. But who is M. Parsons that hee should thus inueigh against Virulencie and Maliciousnesse Looke vpon him good Reader as thou maistsee him described by their owne Priest and then tell me what he differeth from an Edomite What hath he to do saith a Priest speaking of M. Parsons to ballast his pen with gastfulgoars of English blood or to imbrew a Priestly hand in Princes bowels O monster c. And againe Hee became with others namely An. 88. the trumpeter of inuasion blood crueltie and destruction The same Author proceedeth in decyphering M. Parsons his lineaments bestowing many pages in setting foorth his bloodie and cruell disposition yet this is the Sober Reckoner forsooth who dare exclaime against Virulencie and Maliciousnesse calling else-where my Discouerie of the Romish crueltie a meere Barking Wherein I am dealt with no otherwise then was a Lawyer in the dayes of Tully by certaine Catilinarian Conspirators who called him a Barking dogge but he aunswered You may not be offended with me if when I see theeues and murtherers I cannot chuse but barke SECT 11. The first Inquirie 4. I Haue said that I may not denie euen this my Aduersarie his commendation of Modestie who being ashamed we may thinke of the Romish Frauds and Falsifications of former times will insist onely vpon such mens examples as haue professedly written of late against Protestants It were to be wished that his fellow Iesuite Costerus had kept himselfe within the same precincts but hee maketh a more generall challenge thus Nemo hactenùs vel Princeps vel Praesul vel Scriptor fuit qui mendacy vel malae fidei Romanos arguerit That is Neuer yet saith hee Did any Prince or Prelate or Writer accuse the Romanists of falshood I am heereupon called by Master Parsons to a shrewd Reckoning the summe whereof is as followeth Master PARSONS his Reckoning in charging his Aduersarie NOw I must demaund of the Reader what he vnderstandeth Mr. Morton his purpose to bee in this place Is it not to shew that Costerus was lesse modest then I forasmuch as I said If in any one Catholicke writer of Controuersies in our age there might bee found but two or three Examples of wilfull lying I would neuer trust him more but that Costerus went further saying That no Prince Prelate or writer had euer hitherio accused any Romanists of falshood Is not this Mr. Mortons plaine meaning thinke you as both his words and drifts doe shewe Yes truely Which being so I would aske him why he did clip the Latin wordes of Costerus who saith But neucrthelesse there was no Catholicke man bitherto to wit the time assigned when Bishops of Rome were Saints and Martyrs whether Prince Bishop or Writer c. Which two words Neuertkelesse and Catholicke man demonstrate that Costerus spake not of Romane Writers but of Romane Bishops and Popes The Reueiwe and charge 5. The words of Coster are Nemo Catholicus and by Romanos id est Romanes he meant the Romane Popes yet spake he it indefinitely Romanos And Coster in the words following descendeth as lowe as Pope Damasus who was no Martyr and the instances which I gaue against Coster were onely about Popes and taken from the Councell of Affricke which consisted of 203 Bishops among whom Saint Augustine was a principall Actor All which Catholicke Bishops tooke exception vnto the challenge of three Popes viz. Sozimus Boniface and Celestine who vpon the false pretence of a Canon in the name of the Councel of Nice exacted Appeales vnto Rome where it is plaine that I instanced in no examples but onely in Romane Popes If I had vrged any exception taken by any but by those whom they will confesse to haue bin Catholike Bishops or against any Romane Writers sauing onely against Romane Popes then might hee haue had iust cause to note me of wilfull falshood both in respect of the word Catholicke and in the word Romanes But seeing that I haue not committed any such error what meant Mr. Parsons to be so violent It may be that I haue offended him by saying that Coster was lesse modest then he I craue pardon for this fault and hereafter I shall iudge otherwise of his immodestie SECT 111. A second Inquirie concerning the false Canon suggested by those Popes NOw he beginneth with three ancient Popes Zozimus Boniface and Celestine that liued in the time of S. Augustine and were much commended by him for holy men but are accused by Mr. Morton for falsaries as though they had forged a Canon of the first Councell of Nice in fauour of their owne supremacie to proue thereby the lawfulnesse of Appeals to be made to them and to their Sea from the Bishops of Affrica which Canon was not found in the ordinary Copies then extant of that Councell The summe of Mr PARSONS his Reckoning for their owne discharge First of all howsoeuer this matter passed it appertaineth little or nothing at all to our purpose or to the question now in hand of Moderne Catholicke Writers nor doth it prooue wilfull falshood in those three auncient Popes if they cyted the Canon of one Councell for another of equall authority as indeed they did for that it might be ascribed either to the variety of Copies when no print was yet extant or to ouersight forgetfulnesse or to some other such defect rather then to malice and voluntary errour The Reuiew 6. What a pace doe you vse to gallop when you feare that any danger lieth in your way For you saw in the Preamble how three Popes Zozimus Boniface and Celestine at the Councell of Carthage in Affricke did claime a right of Appeales vnto Rome by vertue of a Canon of the Councell of Nice as they pretended And when all the auncient Copies of that Councell had beene diligently sought it appeared by the testimony of three Patriarches viz. of Constantinople Alexandria and Antioch that That Canon concerning Appeales vnto the Bishoppe of Rome as their Lindane speaketh could not be found in those Copies Or as the Councell it selfe speaketh Istius Concily Affricani seu Carthaginensis ducenti tres Episcopi tribus Papis restiterunt Canonem Concily in defensionem primatus sui falsum esse deprehenderunt And a little after Concludunt tandem nemini licere ad Romanum Pontificem prouocare That is Two hundred and three Fathers in the Councell of Carthage resisted the three Popes and found that the Canon of that Councell brought for the defence of their Primacy was false Therefore in the end they concluded that it should not be lawfull for any of Affrick to appeale vnto the Bishop of Rome 7. Where you perceiuing both the

authenticall Records of auncient Churches and the diuers oppositions of so many Bishoppes of that Councell conuincing the falshood of that obiected Canon doth this appertaine nothing to the purpose trow you The summe of Mr. PARSONS his Reckoning about the former point in charging his Aduersarie BVT now to the former olde idle worme-eaten obiection against the Pope for counterfeiting the said Councell of Nice Although it hath beene oft answered at large by other writers yet nothing will serue those men but still they bring it in againe as though it had neuer beene answered before Which false dissimulation is heere also vsed by Mr. Morton who saith not one word of any aunswere that euer hee saw vsed thereunto The Reuiew 8. Would any Sober man euer haue vsed such taxation as this is to call it a false Dissimulation sometime to propound plaine Histories without particular notice of the Answeres which our Aduersaries doe vse to make Mast. Parsons could not haue beene more iniurious eyther vnto me or else to omit all other his fellowes vnto himselfe For first I professed not a full Treatise but onely a Preamble vnto a Treatise and else-where I haue particularly set down the Answere of your Authours together with a large replie thereunto How then could I deserue this reproach And that which exceedingly argueth vnshamefastnesse in him the matter which I alleaged out of his owne Authours was no more then that which both he and others will confesse to be true to wit that the Bishoppes of Carthage did renounce that pretended Canon as false 9. Secondly Master Parsons in his Three Conuersions Cap. 2. for the proofe of Transubstantiation c. did cite within the compasse of foure leaues the 〈◊〉 of some Fathers as namely of Ambrose Cyprian 〈◊〉 Nissene Chrysostome Theodoret Irenaeus Augustine Theophilact c. without acknowledgement of the Aunsweres which Protestants haue made vnto euery particular testimonie Will he hereupon suffer Mr. Parsons to fall vpon M. Parsons and to condemne him for a false Dissembler because hee pretermitted the Answeres which Protestants haue made So shamelesse and lucklesse doth this his Accusation prooue What yet more Master PARSONS his Reckoning THere were diuers other Canons made in the Councell of Nice which are not now extant and the Canon questioned of was in the Councell of Sardis which was an Appendix of the Nicene Councell which the Popes did mistake These things haue beene discussed by sixe of our Authours as Card. Bellarmine Barenius c. whom if Mr. Morton had seene as I suppose he did though not perhaps to his contentment why then if he meant plainely as often he protesteth had he not eyther mentioned them or else refuted them or at least wise told his Reader that ther had beene such Answeres although not sufficient to ouerthrow the Obiection c. The Reuiew 10. We may reckon vnto the worldes end if that in euery asseueration which is obiter although plainely vsed all Obiections and Aunswers of all Authours must be necessarily produced And to exact this in a Preamble and as it were a preface vnto a Treatise which I called an Encounter is as disproportionable as was the little Citie of Myndas and the great gates thereof which occasioned the Philosopher to cry Shut your Gates ye Citizens lest that your Citie runne out 11. But because he hath laid such heauie loade of false dissimulation vpon me as though for the terriblenesse of the Answeres I had beene affraid so much as to mention them I shal desire him to know that he could not haue ghessedmore falsly for I haue already produced his Authours discussed their Obiections from point to point where if he will bee pleased to looke he may peraduenture satisfie or at least asswage his earnest appetite wherein the great obiection out of Sanders is likewise answered I passe on vnto the next Taxatiou CHAP. VI. Of the small credite of their Gratian and of the far lesse credite of M. Parsons in his defence by his multiplication of fraudes SECT I. The Charge WHat can be said said I for the defence of Gratian Who as Card. Bellarmine witnesseth citing a Canon of a Councell of Mileuet wherein it was decreed that none should appeale beyond the Sea did adde of himselfe this exception Except it be vnto the Apostolicke Sea of Rome when as that Councell in forbidding Appeales beyond the Sea did especially intend to forbid Appeales to Rome Mr. PARSONS his Reckoning WHereunto I answere that if they be no better then this they are not worth the alleaging but only to entertaine time and to shew your fraude in dealing For first Gratian did liue diuers hundred yeares agoe but we talke of Writers of our time and of such onely is our Question and Controuersie wherein you finding your selfe barren would now extend your Commission to all Catholike Writers of all ages past which is a miserable shift The Reueiwe noting his idle but yet peeuish opposition 2. Thou supposest gentle Reader by this taxation that I had cyted Gratian an old Writer in stead of a new or that I had insisted vpon such reproofes of Gratian and other olde Writers But I alleaged Gratian onely and that onely in that one place adding withall that I might alleage many such like falshoods but the nature of a Preamble said I wil not suffer me to pursue olde forgeries and P. R. doth challenge me to instance onely in new Writers Therefore it was but a peece of M. Parsons his hatefull zeale to conceale my purpose and then to call this dealing a miserable shift The second part of his Reckoning is more rigid SECT II. M. PARSONS his Reckoning charging his Aduersarie with shifting SEcondly there be so many other shifts and trickes in cyting these few wordes as doe make demonstration that you can cyte nothing in simplicity of truth without some wilfull corruption as heere where you say it was decreed in the Councell of Mileuet that none should appeale beyond the Sea you cut off craftily the wordes before cyted of the said Canon Inferiores Clerici the inferiour Clergie-men as though the prohibition had beene for all aswell Bishoppes as Inferiour Clergy-men which presently we shall shew to be false The Reuiew reuealing the singular fraude which Master Parsons vseth 3. I cyted not Gratian but the obiection of Caluine out of Bellarmine and his immediate answere thereunto where the wordes Inferiores Clerici are not mentioned and so to make me a falsifier M. Parsons hath falsely foysted vpon mee those two wordes of Gratian Inferiores Clerici Iudge good Reader whether this be a fit man to talke of Simplicity of truth 4. Againe if the wordes Inferiores Clerici had been cut off yet could not this necessarily in true sense argue any fraud as though where the Inferiour Clerkes were forbid to appeale vnto Rome it should consequently follow that the Superiour Bishops

Prudentius in Hamert in his verses prayeth that A light kinde of fire may burne him and not the eternal which he might do vnderstanding other fire besides the Romish Purgatorie But the same Prudentius in his verses saith that the damned Ghosts haue sometimes paenarum sub styge ferias That is Play-dayes and remissions from the paines of hell therfore could Bellarmine say no lesse but that Prudentius did herein play the Poët And so say we Termes of Poësie do not alwaies besit the Virgine Theologie 66. Hierome cap. 66. in Esa. As we beleeue all torments of them that denie God to be eternall so doe wee thinke that the sentence of the Iudge will be moderate and mixed with clemencie against the vngodly Christians whose workes must be purged with fire And againe In Cap. 7. Micheae The soule after that it hath indured torments and is deliuered out of darkenesse vppon the payment of the last farthing I shall see the iustice of the Lord. S. Hierome vpon those wordes of the Prophet Amos cap. 3. Behold he will call fire vnto iudgement and will deuoure the depth and also eate vp a part Saith thus saith Senensis The fire doth deuoure all kinde of sinnes as wood Stubble Hay and afterward doth eate vp part that is it seazeth vpon the Saints who are the peculiar people of God for it is time that iudgement begin at Gods house if any mans worke burne hee shall haue a losse but he himselfe shall bee safe yet so as by fire when as we shall all be in sinne and stand before the truth of iudgment God will haue mercie vpon vs and raise vs in the time of resurrection Which Sentence Senensis expoundeth of the fire of Conflagration and other purgation of fire then this wee finde not in S. Hierome 67. The other place is out of Hierom in cap. 1. Nahum He indeede compareth Temporall punishment with eternall but they are the temporall in this life such as the punishment of the man who gathered stickes for this is one example and not of the Romish Temporall punishment in Purgatory 68. Ruffinus Ad Psal. 37. who liued Anno 390. and is alleadged out of a Comment vpon the Psalmes which for ought that doth appeare in their owne Sonnius or by their Iesuite Posseuine came not into publique Print before the yeare 1570. which may serue for a note of an Apocrypha booke 69. The next Allegation of Coccius which may be controlled by our aduersaries confessions is out of Paulinus Nolanus his Epist. 18. Epist. 19. We demaund some euidence for the antiquity of these Epistles Card. Baronius aunswereth that They were preserued by the industry of S. Amandus a Bishop But what apparance haue they for this The Epistle saith he of Paulinus written vnto Amandus But how shall we know this This saith he is in the Vatican Index and hath not as yet beene put in Print That is as wee may lawfully interpret it these Epistles ascribed vnto Paulinus are but Apocryphal That which is further drawne out of the Paraphrasis of Paulinus in Psal. 1. speaketh of The fire which tryeth the worke which Bellarmine hath distinguished from his Purgatory fire because this Trieth the worker 70. Pope Sixtus De malis doctoribus operibus fidei which Coccius calleth Sixtus tertius but Posseuine sheweth to haue beene Sixtus secundus Our apparitor Coccius calleth into the Court to beare witnesse for Purgatory but hee no sooner appeareth but their Iesuite Posseuine dooth pull off his Vizard and findeth him to be a counterfeit lurking vnder the name of that holy Pope There were saith Posseuine three volumes of Pelagians written in the name of Pope Sixtus the second of them was De malis Doctoribus operibꝰ fidei which Baronius obserueth to be fraught with Pelagianisme whereof Lindane hath complained And thus we see also Coccius vnmasked in his allegation of Pope Sixtus for still hee abuseth his Reader with the Aequiuocating names of false Authours But what else may we expect from Aequiuocators 71. Seduliꝰ vpon 1. Cor. 3. saith that S. Paul did compare the examination of iudgement vnto fire because it shal be proued in the Purgatory fire of iudgement But if we aske their Suarez how we may call Examination a fire he will informe vs that it is so to be vnderstood as is that of Dan. 7. A stood of fire went out at his mouth which was the iudgement of God and fignifieth nothing but that sentence which Christ shall pronounce which like a fercible fire shall separate and discerne the wicked from the good If then this signifie nothing but the sentence how can it argue any Purgatory punishment 72. Caesarius Arelatensis vpon 1. Cor. 3. viz. He shall be safe yet as it were by fire distinguisheth betweene the perpetua paena and paena Purgatoria And although he talke of Purgatory punishments by tribulations in this life yet that which is here mentioned is a Purgatory-fire after death but when not vntill the last day of Resurrection which as it doth not disproue so it doth not prooue the Romish Purgatory fire as hath been confessed That he meant the Fire of the day of the Last Resurrection it is not denied by Suarez by whom he is reprehended as Erroneous for holding that Some soules which are not sufficiently purged before the resurrection shall in that day be purged with that fire Not to stand-vpon the disabling of this witnesse to proue him Apocryphall 73. It were but expence of time to prosecute other Allegations which Coccius hath pyled vp as Billits to vse for the making their pretended Romish Purgatory fire to burne more bright wherein there is onely eyther praying for their peace as in Arnobius lib. 4. contrà Gentes or only Oblations or Prayers for the dead as that of Bacchiarius De recip Lapsis and Victor Vticens de persecutione Vandalica and Martinꝰ Bracarensis de Graecorum Synodis cap. 69. and Conc. Carthag cap. 79. or the publicke remembrances commemorations and Memorials of some in their publicke prayers in testimony of the faith of those seruants of God and thankefulnesse vnto God as Conc. Carthag 3. cap. 29. and Conc. Vasens cap. 2. and Conc Valentinum Hispaniae cap. 4. All which in an orthodoxal sense haue bin applied as we haue seene vnto Martyrs and other Saints of blessednesse who are many thousand miles separated from all breath and sent of that fierie fornace of their Purgatory which their Coccius according to his common errour aymeth at who will not be found excusable in his last two witnesses 74. The second Councell of Arles cap. 15. decreeing that The Oblations of the dead should be receiued except they were knowne to haue murthered themselues Concerning these kinde of Oblations we read in more auncient Canons as Can. 3. 4. of the Apostles wherein it was ordained as Binius expoundeth them that No Oblations should bee receiued of the Church from any