spirituall manner and the meane wherby it is received and eaten in the Supper is Faith c The Bread and wine which are placed on the Altar after consecration are not onely a Sacrament of the body and blood of Christ but the very body and blood of Christ indeed which is sensually and indeed handled by the hands of the Priest broken and chewed by the teeth of the faithfull so in the recantation of Berengarius made to Pope Nicolas and sealed with a solemne Oath The Sacrament of the Lords Supper was not by Christs ordinance reserved d That the holy Eucharist be carriâ—d to the sick and to that purpose diligently to be reserved in the Church is joined with great equity and reason and therfore the holy Synod ordaines that this healthfull and necessary manner is to be observed e Nor carried about e The holy Synod declareth that it is a pious and religious manner taken up in the Church that every yeer on a set day the high and venerable Sacrament with singular reverence bee carried about the streets and high-waies in solemne Procession f Nor worshipped f There is no doubt to be made but that all the faithfull after the accustomed manner in the Catholik Church must give to this most holy Sacrament the highest worship called Latria due unto God Art 29.  The wicked and such as be void of â—aith although they doe carnally and visibly presse with their teeth as S. Aug. saith the Sacrament of the body and blood of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drinke the signe or Sacrament of so great a thing g First hereupon marke well that all men receive the body and blood of Christ be they Infidels or evill livers which invincibly proveth against the Heretickes that Christ is really present Art 30.  The cup of the Lord is not to be denied to the Lay people for both parts of the Lords Sacrament by Christs ordinance and commandement ought to be ministred to all Christian men alike h Since in many parts of the world there are divers who presume rashly to affirm that Christian people ought to receive the Sacrament of the Eucharist under both kinds scil. of bread and wine therefore it is decreed that no Presbyter under paine of Excommunication doe administer to the people the Communion under both kindes of bread and wine i The laudable custom of ministring the Communion to the lay-People in one kinde only reasonably introduced by the Church and the holy Fathers is to be held for a law nor is it lawfull for any one to reject it or without the authority of the Church to change it k If any one affirme that by the commandment of God or of necessity to salvation all the faithfull ought to receive the Sacrament in both kinds let him be accursed l If any say that the holy Catholik Church i.e. in their Dialect the Romane Church was not induced by just reasonable causes that the Laity and Clergy which do not consecrate should communicate but in one kind or therin to have erred let him be accursed An Advertisement touching the wine which in some places is allowed to the Laity after the taking of the bread SOme to excuse the sacriledge of the Romanists have said the people are not deprived of the Communion Cup as we pretend for that they have a little wine allowed them after the receit of the wafer The truth is some times and in some places the people have so to a wash the wafer down their throats which otherwise might be like to stick in their mouths yet it must not be consecrated wine least it should be received as the other part of the Sacrament and where Claret wine is more deare as in Spain they give the people water instead of wine To that purpose the French-Priests were as b Chamier noteth more bashfull then to be so base where that kinde of wine which would come nearest the complection of Transubstantiation if it were true is more cheape then in other places But both the French and the Spanish what difference so ever is betwixt their Nations or Churches agree in the violation of the Lords ordinance and an injurious detention of the peoples allowance since the French-wine is not more Sacramentall then the Spanish-water though that seem more hereticall as carrying an appearance of the Doctrine and practise of the c Aquarij who held it not unlawfull to administer the Sacrament in meere water and so forbore the use of wine though as Cyprian giveth the reason their practise did partake of policy as well as of heresie for they did it lest the smell of wine should bewray them to their enemies to be Christian Communicants Art 31.  The Offering of Christonce made is that perfect Redemption propitiation and satisfaction for all the sinnes of the whole world both originall and actuall and there is none other satisfaction for sin but that alone wherfore the Sacrifices of Masses in the which it was commonly said that the Priests did offer Christ for the quicke and the dead to have remission of paine and guilt were blasphemous fables and dangerous deceits m In the divine Sacrifice which is made in the Masse Christ is contained and is unbloodily offered up in Sacrifice who on the Altar of the Crosse offered himselfe up a bloody Sacrifice the fruit of which bloody offering by this unbloody is most plentifully received wherfore it is offered not onely for the sinnes paines satisfactions and other necessities of the living but for the dead in Christ who yet are not purged to the full n And they that deny this are accursed by the Councell of Trent Art 32.  Bishops Priests and 〈◊〉 are not commanded by Gods â—aw either to vow the estate of single life or to â—bstain from marriage therefore it is lawfull also for them as for all other Christian men to marry at their owne discretion as they shall â—udge the same to serve better to godlinesse o If any one say that Clerks that are in holy orders or Regulars that have taken the profession of chastity upon them may contract matrimony and that such a contract by them made is valid and of force notwithstanding the Law of the Church or the vow of single life let him be accursed Art 37.  The Bishop of Rome hath no â—urisdiction in this Realme of England p King Iohn was condemned by a sentence in the Court of Rome to be deposed from all title to this Realme q Pope Innocent the fourth tooke upon so much power in England as to call the king of England his Vassall or bond-man and to say he could with a becke or a nod commit him to prison and shamefully confound him r Pope Pius the fift declared Queen Elizabeth and all her adherents to be Hereticks absolved her
2. called Nehemias Tobit Iudith Esther Iob Davids Psalter consisting of 150. Psalms the Parables or Proverbs Ecclesiastes the Canticles the books of Wisdome Ecclesiasticus Esay Ierem. with Baruch Ezech. Daniel then follow the minor Prophets as in our Bibles and after them 2. books of Maccabees c And require them to be received as of equall authority with the Canonicall Scripture with a curse upon such as refuse to take them for â—uch Art 9.  Originall sin is the fault and corruption of every man that naturally is ingendred of the off-spring of Adam whereby man is farre gone from originall Righteousnesse and therefore in every person borne into this world it deserves Gods wrath and damnation though there be no condemnation for them that beléeve and are baptized yet the Apostle doth confesse that concupiscence â— lust hath of it selfe the nature of sinne d The Papists except the Virgin Mary from all taint of originall sinne or naturall corruption and touching concupiscence contradict the Doctrine of our Church and with us the blessed Apostle in these words e This concupiscence when the Apostle calleth it sinne the holy Synod declareth that the Catholique Church never understood that it was called sinne truely and properly in the regenerate but because it commeth from sinne and inclineth to sin Art 11.  We are accounted righteous before God onely for the merits of our Lord and Saviour Jesus Christ by â—aith and not for our owne workes or deservings wherefore that we are justified by faith only is a most wholesome Doctrine and very full of comfort f If any say that a sinner is justified by faith onely understanding that nothing is required which doth cooperate to the obtainment of the grace of justification let him be accursed  This Canon will appeare more repugnant to the doctrine of the Apostle S. Paul Rom. 3. 28 and to our Article of Justification by faith only by comparing it with the 11. and 12. Canons in the same Session and with the 7. chapter pag. 359. and the 10. pag. 360. Art 14.  Uolâ—ntary workes besides or over and above Gods commandements which they call works of supererogation cannot be taught without arrogancy and impiety g We call a counsell of perfection a good worke of God which is not prescribed us by Christ but proposed not commanded but commended h The fastings and satisfactory deeds of one man be available to others yea and holy Saints and other vertuous persons may in measure and proportion of other mens necessities allot unto them as well the superogation of their spirituall works as those that abound in worldly goods may give almes of their superfluities to them which are in necessity Art 15.  Of Christ alone without sinnâ— Christ in the truth of his humane nature was made like unto us in all things sin only excepted but all we the rest i. e al man-kinde besides although baptized and borne againe in Christ offend in many things i Mary the glorious Virgin a mother of God by singular preventing grace was kept free from all originall and actuall sinne k This holy Synod id est the Councell of Trent doth declare that it is not their intention to comprehend in this Decree of generall guilt of originall sinne the blessed and immaculate Virgin Mary the mother of God Art 21.  Generall counsels may â—rre and sometimes have erred even in things pertaining unto God l Counsels confirm'd by the Pope cannot erre m The faith of the Church of Rome founded by Peter on a rock hath not yet failed nor shall faile for ever n The Roman Church never erred nor for ever shall erre o The Pope cannot possible decree any heresie to be beleeved of the whole Church Art 22.  The Romish Doctrine concerning Purgatory Pardons Worshipping and Adoration as well of Images as of Reliques and also invocation of Saints is a fond thing vainly invented and grounded upon no warrant of Scripture but repugnant to the Word of God  p Purgatory p There is a Purgatory and there the soules detained are holpen with the prayers of the faithfull q Pardons q Indulgences or Pardons are very healthfull to Christian people and so to be retained in the Church and they that hold them unprofitable are accursed by the Councell of Trent t Images t The Images of Christ and the Saints are to be worshipped not onely by accident or improperly but properly and by themselves so that they terminate the worship presented to them s Images s The Images of Christ of the Virgin Mary and of other Saints are to be had and retained in Temples and due honour and reverence done unto them t Images t There is great fruit and benefit to be received by the use of all holy Images Art  u Reliques u Let Bishops and others to whom it belongeth to teach the people instruct them touching the honour due unto Reliques w Invocation x of Saints w And touching the Invocation of Saints  x It is good and profitable to use humble Invocation of the Saints Art 24.  It is a thing plainely repugnant to the Word of God and to the custome of the Primitive Church to have publike Prayer in the Church or to administer the Sacraments in a tongue not understood of the people y Although the Masse which is the Popish service have in it much instruction profitable to faithfull people yet it seemeth not expedient unto the Fathers of the Councell that it be celebrated in a vulgar tongue Art 25.  There be two Sacraments ordained of Christ in the Gospell that is to far Baptisme and the Supper of the Lord those five commonly called Sacraments Confirmation Penance Orders Matrimony and extreme Unction have grown partly of the corrupt following of the Apostles partly are states of life allowed in the Scripture but yet have not like nature of a Sacrament with Baptisme and the Lords Supper for that they have not any visible signe or ceremony ordained of God z The Sacraments of the Church are reduced to a septinary number a Baptisme Confirmation the Sacrament of the Eucharist Penance extreme unction Order and Matrimony Art 28.  Transubstantiation or the change of the substance of the bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture and overthroweth the â—ature of a Sacrament b Now this sacred Synod doth declare again that by consecration of the Bread and Wine there is a conversion of the whole substance of Bread into Christs body and of the whole substance of the wine into the substance of his blood and this conversion is conveniently and properly by the holy Catholike Church called Transubstantiation The body of Christ is given taken and eaten in the Supper onely after an heavenly and
withholding the Communion Cup from the Laity as a ground of perswasion to returne to that Church where the Laity receive their full right in both kinds as well as the Clergy But then you tell me that having therupon received an escript from a Romish Priest about Christmas 1639. who as you say stated the point to the same effect as I have done wherto you returned an answer which be tooke with him to Rome where he hath as it seemes ever since beene resident your indeavour will proove fâ—uitlesse if the truth be as I have condescended unto Afterwards you b twice joyne me and the Seminary together as if we two were at better accord about their fraudulent detention of half the Sacrament then you and I. Truly Sir I am so farre from all guilt of that Sacrilegious guile of the Romish Church that I conceive if any had suspected me for it heretofore my booke which you have read might have served for a compleat Apology and purgation from it but I see by your conceipt the saying of Cicero verified betwixt you and me c It is not of so much moment with what minde one writeth as with what mind another readeth I suppose you set your selfe so affectionately against the Seminaries sacrilegious tenet that the heat of your zeale warped your misconceipt to a degree of excesse which hath bin an occasion of errour to d some of the greatest Clerkes as King Iames hath observed of St. Augustine in particular giving some rules for reading of the Fathers he adviseth to distinguish e their positive Doctrine from that which they write in heat of opposition wherin saith he sometimes through too much vehemency they over-straine in their Polemicke Tractates against Hereticks for instance S. Augustine in his worthy Treatises extant in the seaventh Tome of his workes in vehemently oppugning those Hereticks that agree with our Arminians to wit the Pelagians who denied Originall sin in Infants and consequently held Baptisme needlesse was so farre transported to urge the necessity therof that he excludeth all Infants dying unbaptized from all hope of Salvation In application of this to your Case you may see my disposition to returne you better coyne then I received from you for you joyne me with a Romish Seminary in society of Sacriledge I joyne you with a most renowned Doctour of the Church in an exubeâ—ancy of zeale easily capable of pardon and not altogether uncapable of some commendation and if either you or any one els had convinced me of any errour whether of this or any other kinde I would learne of him a better lesson then this example sheweth which is f fâ—r want of wisedome before hand to make amends by modest confession of a fault afterwards But as yet I conceive my cause I must stand upon my just defence against a three-fold charge in your Letter 1. Of Popish conformity with the Seminarie Priest 2. Of ambiguity in mine own Tenet without reference to him 3. Of scandall and offence which you conceive some may take as your selfe have done at that passage wherat you say you have taken a stumble For the first you first set downe my words then the Seminaries my words as you rightly set them downe though you take them in a wrong sence are these g Though there be most dispute betwixt us and the Papists upon the with-holding of the Cup of the holy Communion in the thing it selfe there is no more necessity held by either side of the use of the one Element then of the other nor is Christ lesse present to the faithfull in the one then in the other The Seminaries Tenet you deliver more largely but I will note onely so much of it as is most pertinent to cleare the point of consent or difference betwixt us and this it is I affirme saith the Seminary that by one of the Elemâ—nts alone the whole thing is both signified and the efficacy produced for by the one we receive whole Christ who is as really present by receiving one as by both Hereupon you addresse this demand unto me Now Sir if it be true as to the thing it selfe that there is no other necessity of the use of one Element then of the other â—r that the whole benefit may be received by one and that Christ is no lesse present to the faithfull in the one element then in the other or in both together then me thinks it is not well done by any of our side to foment or cherish so great a controversie as is maintained betwixt us Protestants and the Papists concerning the obolition of the Communion Cup If your Seminary had seen this part of your Letter he would perhaps have taxed you for â—â—andering his Church since though the Communion Cup be with-held from the Laity it is not abolished for you know and you shew it afterwards out of Popish Authours that they consecrate the Sacrament and the consecrating Priests and Princes receive it in both kinds but though I would be so just as to give the Divell his due and therfore would not make any point of Popery which is bad enough worse then it is I answer for my selfe touching your conceipt of my conformity with the Seminary Priest that we differ in two main Points which are noted by your self besides divers others First that the Seminary equals one Element with both I compâ—re the one with the other the Cup with the bread and say there is no more necessity of the one then of the other neither necessitate medâ—â— for the one is not either more or lesse needfull to a Christian then the other nor necessitate precepti for both were alike and together prescribed by the same precept if you hold otherwise you must shew that the bread is more necessary then the Cup or the Cup more necessary then the bread and that the one was prescribed the other but permitted or wholly omitted in Christs institution 2. The Seminary holds one as sufficient as both both for efficacy and for signification I compare the one with the other but for efficacy as your self confesse and if you hold that the faithfull receiving of the one is not as effectuall as the faithfull receiving of the other shew which of the two hath the preheminence of efficacy and your reason why 3. Your Seminary Priest especially if commorant at Rome as you note he was and it may be yet is holds himselfe bound to beliefe and practise of the decrees of the Councels of Constance Basil and Trent as I have set them down in the Popish contradiction to our 30. Article which not onely forbid the use of the Communion Cup to the Laity in common but excommunicateth and anathematizeth those that contradict their decree I hold it is most soundly determined in our thirtieth That the Cup of the Lord is not to be denied to the Lay-people for both parts of the Lords Sacrament by Christs ordinance and commandement ought to
second demand you presently make a third viz. whâ—t I meane by necessity To which I need not make a particular reply in this place for I have made answer to it already under the first part of your charge wherin you would have chainâ—d your Seminary and me togâ—ther in an hainous breach of the Sacramentall combination And yet even the word necessity maketh a maine and materiall diffâ—rence betwixt the halfe Communion of the Papists and that which I propound and plead for in my Case of Conscience viz. the lawfulnesse and sufficiency of one Element alone in case of necessity where both cannot be had or cannot be taken which is g extraordinary and rare But the Popish parting of the Sacrament and putting a part for the whole saving a few exceptions of conficient or consecrating Priests or Princes is generall and ordinary and that by Canon discharged with a dreadfull curse as hath before been observed so that when you professe to hold That the Eucharist ought to be communicated by such as are able and fit both Priests and people in both Elements and not in one of them indifferently You hold nothing against me for your limitation of able and fit maketh for such indulgence as I defend otherwise and out of such cases of exception I hold as you doe that all both Pastours and people ought to receive in both Elements and not in one of them indifferently Though the faithfull receive whole Christ with onâ— part of the Sacrament yet it is utterly â—nlawfull either to administer the Sacrament in the Popish Church with 〈◊〉 kindâ— or so to receive it though none other exception were to be taken at the Religion then their broken communion with the inducements to it and consequences upon it FRom that which hath been said of receiving whole Christ by or with one element only it will not follow that either the Popish Doctrine and practise concerning the dismembred administration of the Eucharist is not to be â—â—ndemned as unlawfull and no lesse then sacrilegious and hereticall nor that any one may lawfully receive the Sacrament in one kinde only in their Church though nothing els wâ—re amisse in it then their maiming and mangling this holy Sacrament And for their pretence of whole Christ under one kind to defraud the people of the other it is easily answered First that Christ knew that much better then they and yet he did institute the Sacraments in both kinds and so delivered it to his Disciples as is confessed in the Councell of a Constance and b Trent and so it was accustomed to be from the beginning of Christian Religion as is likewise confessed by many learned c Papists and the constant practice of it for d twelve hundred yeeres is averred by Protestant Divines and the Papists themselves in part conforâ—e to the originall rule and example in consecrating the Sacrament in both kinds as in the Priests and Princes receivinâ— in both kinds to which purpose you have e cited sundry testimonies of Romish Writers which make much against their with-holding of the consecrated Cup from the Lay Communicants But what matter is it saith f Becaâ—us if they have whole Christ though they have but one halfe of the Sacrament Suppose saith he that a 〈…〉 a legaâ—y of a thousand Florens bequeathed to him in two codicills or wills each containing the same summe it is sâ—fficient for him to have the one of them which will be as beneficiall as both But he is well answered by g Chamier that the Testator in this case appoints as well both the codicils to be delivered as the legacy it selfe for it was instituted by our Saviour at the first and so delivered over in his name to the Church by the Apostle 1. Cor. 11. Nay to say the truth he trusteth the Ministers of the Church only with the codicils or outward evidences of this legacy the gift of himselfe he reserveth to himselfe and he giveth himselfe to those only whom he and he alone knoweth by faith to be meetly qualified to receive him They then who are trusted with two tokens of Christs love and charged to deliver them both to his people and keepe backe one halfe doe proove themselves both disobedient and unfaithfull to their Lord and injurious unto men Ob. But while they administer in one kind and in that kinde whole Christ unto the people though thâ—y may have some wrong they have neither damage nor danger by keeping back the other part of the Sacrament Sol. The answer to this will require a second reason against their halfe Communion and it is that which you have touched in your Letter to me as well as the former yet in both you will I hope give me leave if you give me not thanks to expresse mine exceptionâ— against this Popish Sacriledge in mine own way and for that I say that if we consider either the significancy of the signes or energy of effect where both may be had there is a double maime in that single administration without the Cup of the Sacrament For the first where there is but one Element the signification is defective and that two wayes 1. In regard of fullnesse 2. Of clearnesse For the former Our Saviour meant by theâ—e outward signes to signifie a h perfect refection to the soule of the faithfull by mâ—at and drinke which makes up a full and compleat repast so that whatsoever is needfull for our nourishment is reduced to one of them this we may call a reall fâ—llâ—esse and there is a personall also wherto the Elements must in their use and application be extended so that they must signifie such a full refreshing to the Laity as well as to the Clergy since as it is well said in the * Augustan Confâ—ssion the Sacrament was instituted not for a part of the Church but for the whole Church both Priests and people 2. For clearnesse as this is more fully so it is more clearly signified in two distinct â—lements which must be received in a distinct and severall manner according to their kind as bread by it selfe in the manner of eating and wine by it selfe in the manner of drinking not according to the confused concomitancy of the Papists wherby they fancy the bâ—dy of Christ to be drunâ—e in the Cup and his blood 〈…〉 in the 〈◊〉 2. For efficacy where both may be had and either is refused there may be a question whether there be any gracious efficacy at all and more liâ—e that there is not for me thinks that sounds to good reason which Dr. Francis White hath delivered against Fisher the Iesuite i The Church saith he cannot expect that Christ should fullfill his promise in giving his flesh and his blood unlesse shee observe his ordinance and do that which he hath appointed But if there be any benefit by such a receiving it is like to be lesse k according to our Protestant Tenet then might
bee expected by both For first Christ blessed both Elements severally and they that so take them as he ordained them take them not with a single but a double blessing 2. The double representation works more upon the apprehension and affections in one that cometh duly prepared to receive the Sacrament and so maketh them fitter to receive Sacramentall grace with the Sacramentall signes and when men are more fitted for grace they are like to be more furnished with grace and as there is a two-fold act of faith on their part who rightly receive the Sacrament in both kinds So no doubt there is an answerable operation of grace on Gods part where the words of Salomon though spoken in another sence may be verified Two is better then one for they have a good reward for their labour Eccles. 4. 9. two Sacramentall â—ignes two faithfull receivings are better then one for they have not only a good reward but a better reward viz. two gracious refreshings from the Authour of the Sacrament and a stronger union with him then is made by one signe or one act of receiving of the Sacrament l as by this entire receiving of the Sacrament there is a strâ—nger union betwixt the mysticall body and the head then where the Sacrament is received in one kind only And that there is lesse benefit by one Element then by both as hath been said is implicitly confessed in the Tridentine Councell where the Step-Fathers of Trent decreeing the defraâ—ding of their children of halfe the portion of their heavenly fathers provision for their soules say m That by keeping the Cup from them they are not deprived of any grace that is necessary to salvation Of some grace then they are deprived but not of any without which they cannot be saved But it is more plainly acknowledged by Vasquez where he saith n We grant that the Lay-people who are not allowed the Communion Cup are defrauded of some grace but none of that without which they may not be saved By the same reason they might take from them the other part of the Sacrament and so let them have no Sacrament at all for o though it be necessary that when the Sacrament of the Lords Supper is administred it be done according to his institution except in such cases of necessity as I have partly here and partly in the resolution of the Case of Conscience observed yet there is no such simple necessity of it but that a man may be saved without it which the Papists themselves will not deny and though they hold a greater necessity for salvation of the Sacrament of Baptisme then of the Eucharist yet they will not gain-say the saying of p S. Aug. that those who have not beene washed in the Laver of Regeneration if they die for confession of the Christian faith that is as availeable for remission of their sinnes as if they had been washed in the fountain of Baptisme And why should they confine the comforts of a Christian within the narrow lists of necessity to â—alvation when the Lord hath been liberall in his allowance of sweet and gracious refreshings a man may be saved and yet be distressed and troâ—bled in conscience as * Luther was for three yeers together and it may be the want of an entire Sacrament according to the Lords ordinance may be cause of much discontent to a well affected and scrupulous Christian will it stand then with the charity of those who above others affect the name of Fathers and of that Church which usurps and glories in the title of a common mother to bâ— so hard-hearted to their children as not to care how uncomfortable their condition be upon earth so they goe not to Hell for lacke of necessaries to salvation Their doctrine and practice proclaimes them such unkinde uâ—naturall Parents as uncharitable to their children in with-holding from them their spirituall aliment in an entire receipt of the blessed Sacrament as they are undutifull and disobedient to their Lord and master in breaking his commandment in their broken Communion Upon these premises it wil necessarily follow that if there were nothing to be blamed in the Service or Litâ—rgy of the Romish Church but this violation of the Lords ordinance as they make it in decree and practice notwithstanding that whole Christ may be as we have shewed received with one kind it is utterly unlawfull to receive the Sacrament as the Romanists administer it in one Element only for that were to consent unto and for his part that so doth to confirme their sinfull separation of those things which God for the good of man hath by expresse both institution and practise joyned together The third pâ—rticulâ—â— of scandall answered TOwards the conclusion of your Treatise wherto I may now addresse my selfe after full satisfaction I trust you will take it for no lesse to the two former particulars you professe a feare of scandall to many among us you mean Protestants who may be changed in opinion or at least offended by that passage of my case of conscience which you have selected as most worthy of exception and to the Romish-party who may vouch this concession of mine for indifferency of Communion in one kind for which cause you heartily wish that that peece of my book had been obliterated before it came to the Presse Sir I will not blame you for being chary of scandals it is too common a fault and more common in these times then in any within the compasse of mine observation to be too much addicted in self satisfaction with too little respect of others whether they stumble or stand at our sayings or doings And if you concived my words so offensive as you say you could not wish any lesse unto them then the dash of a pen which mine owne hand should have made if I had conceived any suspition that they did deserve it But I hope by this time you well understand that you were more afraid then any could be hurt by that I have written Yet I deny not but there be some who are either so uncapable of religious reason especially in problematicall discussionâ— or so captiously perverse as to turn most saving truths into matter of scandall els a Alphonsus a Castro could not have counted thirteen Heresies concerning the Sacrament of the Eucharist as he hath done And for the Papists in particular they are the lesse to be heeded because they are knowne to make no conscience of corrupting wresting and misapplying of the writings of the Protestants Wherin they seeme sometimes to take the Divelâ— practice for their â—â—tterne who alleadging a Text of angelicall protection out of the 91. Psalm when he tempted our Savioâ—r to cast himselfe down from the Pinacle of the Temple b left out the words which were most peâ—â—nent to repell his temptation So do c Quirinus Cnoglerus d Peâ—rus Ludsemius and e Franciscus Longus deale with Calvine