Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	catholic_n	church_n	communion_n	2,595	5	9.8911	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09111	A treatise tending to mitigation tovvardes Catholike-subiectes in England VVherin is declared, that it is not impossible for subiects of different religion, (especially Catholikes and Protestantes) to liue togeather in dutifull obedience and subiection, vnder the gouernment of his Maiesty of Great Britany. Against the seditions wrytings of Thomas Morton minister, & some others to the contrary. Whose two false and slaunderous groundes, pretended to be dravvne from Catholike doctrine & practice, concerning rebellion and equiuocation, are ouerthrowne, and cast vpon himselfe. Dedicated to the learned schoole-deuines, cyuill and canon lavvyers of the tvvo vniuersities of England. By P.R.	Parsons, Robert, 1546-1610.	1607 (1607)	STC 19417; ESTC S114220	385,613	600

in the Index of prohibited bookes and not only for Heresies of this time but also quod dicit spiritum sanctum minùs aduocandum adorandum esse for that he saith that the holy Ghost is lesse to be called vpon or adored c. as the Index expurgatorius testifieth besides all this I say he corrupteth manifestly in the sentence before alledged the wordes plaine meaning of his Author to wit Bellarmine from whome he citeth Cassanders iudgment for thus they lye in him Tertius error saith he est Georgij Cassandri in libro De officio pij viri vbi docet debere Principes inuenire rationem pacis inter Catholicos Lutheranos c. Sed interim dum non inueniunt debere 〈◊〉 vnicuique suam fidem modò omnes recipiant Scripturam Symbolum Apostolicum Sic enim omnes sunt vera Ecclesiae membra licèt in particularibus dogmatibus dissentiant 68. The third errour is of George Cassander in the booke Of the office of a pious man where he teacheth that Princes ought to seeke out some meanes of peace betwixt Catholickes Lutheranes Caluinistes and other sectes of our time but in the meane space whiles they finde no such meanes they ought to permit euery one to follow his owne particuler faith so as all doe receaue the Scripture and common Creed of the Apostles for so al are true members of the Church albeit they disagree among thēselues in particuler doctrines These are Bellarmins wordes Now let vs see how they are mangled by M. Morton both in Latin and English as by him that hath the notablest talent therin notwithstanding his solemne protestations to the contrary that euer I read in my life 69. He putteth downe first the Latin wordes in his margent thus Debent Principes inuenire rationem pacis inter Catholicos Lutheranos 〈◊〉 qui omnes dum Symbolum tenent Apostolicum vera sunt membra Ecclesiae licèt à nobis in particularibus dissentiant Princes ought to seeke a meanes of peace betweene Catholickes Lutheranes Caluinistes all which for so much as they hold the Apostolicke Creed are true members of the Church albeit they dissent from vs in some particuler opiniōs And heere now yow see first to be omitted cunningly and wilfully by this crafty Minister the wordes of much moment that whiles Princes doe not finde a fit meane of peace they ought to permit all to liue according to their particuler faith which sentence of his graue and learned Cassander not seeming to himself allowable in our English State or to his owne Brethren the English Caluinistes that now hauing gotten the gouernment will suffer no other Religion but their owne thought best to suppresse and cut them quite out Secondly in steed of the condicionall speech vsed by Cassander modò omnes recipiant Scripturam c. So all 〈◊〉 receaue the Scripture and Apostolicall Creed he putteth it downe with a causatiue clause Qui omnes dum Symbolum tenent c. All which sectes because they doe hold the Articles of the Creed are true members of the Church leauing out the word Scripture as yow see and peruerting the other wholly in sense For who will not hold it absurde that Catholickes Lutherans Caluinistes and other sectes of our time though in wordes they doe admit both Scripture Apostolicall Creed yet differing in sense and so many doctrines as they doe are all to be held notwithstanding for true members of one and the selfe same Church Can any thing be more ridiculous then this 70. Thirdly he doth most notably cogge in thrusting in the wordes à nobis from vs which are not in the originall meaning therby to make Cassander to seeme a Catholicke to speake in the behalf of Catholickes which is plaine cosenage and to this end also he leaueth out dogmatibus finally yow see that he shapeth euery thing to his owne purpose and by making Cassander as a Catholicke seeme to wish and endeauour this vnion and Bellarmine to reiect it he would confirme his former calumniation that only by the insolency of Iesuites all such hope is debarred 71. And thus much for the corruption of the Latin text but his English hath other corruptions also according to his ordinary custome For first he translateth Debent Principes that Emperours should endeauour a reconciliation to confirme therby his former vanity that Cassander was so great a man with Emperours as he talketh not but to Emperours Secōdly he translateth Catholicos Lutheranos Caluinistas c. which wordes 〈◊〉 comprehend all other sects of our time as Anabaptistes Arrians Trinitarians Hussites Picardians and the like he translateth them I say Papistes and Protestantes as though all those sectes of our time were to be comprehended vnder the name of Protestantes of the English faith or as though Cassander if he were a Catholicke as heere he is pretended would call vs 〈◊〉 Thirdly wheras in his owne Latin heere set downe he saith Qui omnes dum Symbolum 〈◊〉 c. All which to wit Catholickes Lutherans Caluinistes other Sectaries whiles they hold the Apostolicall Creed are true members of the Church he doth English it thus because Protestantes hold the Articles of the Creed and are true members of the Church excluding Catholickes from belieuing the said Articles or being true members which in his owne Latin and that of Bellarmines also are included and fourthly is the corruption before mentioned although they dissent from vs in some particuler opinions which in Bellarmine is although they dissent among themselues in particuler doctrines and finally the wordes by him cited of Bellarmins iudgment which he controlleth to wit falsa est haec sententia Cassandri non 〈◊〉 enim Catholici reconciliari cum Haereticis are not so in Bellarmine but these potest facilè refelli 〈◊〉 Cassandri sententia primum enim non possunt Catholici Lutherani Caluinistae eo modo conciliari c. This sentence of Cassander may easely be refelled first for that Catholickes Lutherans and Caluinistes for example can not so be reconciled as Cassander appointeth to wit by admitting only the wordes of the Creed for that we differ in the sense and sometimes in the articles themselues as in that descendit ad inferos he descended into hell and in like manner we agree not about the sense of those other articles I belieue the Catholicke Church and Communion of Saintes remission of sinnes c. So Bellarmine All which this fellow omitteth 72. And so you see there is no truth or sincerity with him in any thing neither can these escapes be ascribed any way to ouersight errour mistaking or forgetfulnes but must needes be attributed to wilfull fraude malicious meaning purposly to deceaue as the things themselues doe euidently declare for which cause I shall leaue him to be censured by his owne Brethren but especially by his Lord and Maister for so notable discrediting their cause by so manifest

time vvhen this treason vvas plotted as to vse his owne wordes no 〈◊〉 grudge no invvard vvhispering of discōtentment did any vvay appeare VVhich assertion if you consider it well and compare it with our domesticall differences in Religion and variety of punishments laied vpon diuers sortes of men at that time euen before this fact fell out for the same will seeme a very great hyperbolicall exaggeration and ouerlashing for that the penalties of Recusancy and other like molestations were as rife then as at any other time before complaintes of Catholickes in diuers countreys no lesse pittifull 14. Another like Treatise followed this intituled A true reporte of the imprisonment arraignment and execution of the late Traitors imprinted by Geffery Chorlton VVhich so raileth vpon Catholicks and Catholicke Religion from the very beginning to the end therof as if none of them had byn free from the fact attempted or that their common doctrine had publickly allowed the same whereunto this seditious libell of the minister T. M. which now I am to confute endeauoreth to beare false witnes I will pretermit two other most virulent and spitefull Treatises intituled Pagano-Papismus and The picture of a Papist in which the Religion wherin all our auncestors both liued and died from the beginning of their Christianity vnto our daies and so many worthy nations great Princes and famous learned men doe professe round about vs at this day and doe hope to be saued therby is made worse then Paganisme vea the horrible sinke of all damnable heresies which notwithstanding were condemned by the same Religion and Church in former ages and consequently this censure sauoureth more of fury then of reason 15. But to leaue of the recitall of any more bookes or pamphlets to this effect there hath appeared further a matter of far greater importance which is a Catalogue of new lawes suggested in this Parlament against the said Catholickes wherin besides the former heape of penall statutes made to this affliction in precedent times diuers new are proposed for an addition and aggrauation of their Calamities far more rigorous if they passe then the former which being considered by forreine people doe make the state of English Catholickes vnder Protestant gouernement to seeme vnto them much more miserable and intolerable then that of the Ievves vnder any sorte of Christian Princes or that of the Grecians or other Christians vnder the Turke or Persian or that of bondsubiectes vnder the Polonians Svvecians Moscouians and other such Nations so as all this tendeth as yow see and as before we haue noted to more desperate disunion of mindes and exasperation of hartes 16. Only I must confesse that in two mens writings I finde more moderation then in any of the rest who yet being more interessed in the late grieuous designed delict then any of the other that write therof had most cause to be prouoked against the delinquents The first is his Maiesties speach both in his Proclamation and Court of Parlament In the former he professeth to distinguish betvveene all others calling themselues Catholicks the Authors of detestable treason and that by good experience he vvas so vvell persuaded of the loyalty of diuers of that 〈◊〉 as that he assured himselfe that they did as much abhorre that odious 〈◊〉 as himselfe And in the second his Maiesty speaking in Parlament distinguished betweene different sortes of Catholicks allowing to the one sort both the opinion of loyalty and possibility of saluation detesting in that point to vse his Highnes wordes the cruelty of the Puritanes and thinking it vvorthy of fier that vvill admit no saluation to any Papist VVhich is an argument of his Princely moderate meaning not to condemne the whole for a part though in our sense the distinction vsed by his Maiesty in that place of some Catholicks that holde some pointes of our Religion and of others that holde all cannot stand For that we accompt them not for Catholicks at all nor may wee that holde not all but a part for that Catholicum is secundum totum and not secundum partem as well S. Augustine noteth and consequently he that belieueth a part only or any one iote lesse then the whole cannot be in our sense nor in that of S. Augustine a true Catholicke 17. And surely though his Maiesty in this place out of the preiudicate persuasions of others and 〈◊〉 suggested informations seeme to be persuaded that no Catholicks of this condition that belieue and imbrace the whole can euer proue either good Christians or faithfull subiects yet is our hope and constant praier to almighty God that he will in time so illustrate that excellent vnderstanding of his Highnes as the same will see and discerne betweene these absolute and perfect Catholicks that yeeld themselues wholy in obsequium obedientiam fidei in all that the vniuer sall Church prescribeth vnto them to be belieued and others that chuse take and leaue what they like or list vpon their owne iudgement which choice or election called otherwise heresy if wee belieue the Holy Scriptures and sense of all antiquity in this behalfe is the most dangerous and pernicious disease in respect of both those effects heere mentioned by his Maiesty that is vpon earth And when his Highnes shall further with deliberation and maturity haue pondered how many ages his noble Auncestors Catholicke Kings and Queenes of both Realmes haue raigned in peace honour and safty ouer subiects of the first sorte and how infinite troubles turmoiles violences dangers hurtes and losses his Maiesties owne person and all his neerest in bloud and kinred haue suffered in a few yeares of those other new chusers to omit their doctrine I doubt not but that out of his great prudence and equanimity he will mollify and mitigate the hard opinion conceaued of the former notwithstanding this late odious accident fallen out by the temerity of a few as the world knoweth 18. The second example of some moderation before mentioned or at least wise meant was my L. of Salisburies answere to Certeine scandalous papers as he called them which though being written in the time and occasion they were the answerer wanteth not his stinges that pearce euen to the quicke yet supposing the pretended iniury offered by that fond menacing letter and the condition of men in his place and dignity not accustomed to beare or dissemble prouocations of that kind all may be called moderate that is not extreme though for the letter it self if any such were I presume so much of his Lordships wisedome and prudence as he could hardly deeme or suspect any Catholicke to be so mad as to write such a franticke commination but rather that it came from the forge of some such other as togeather with the blowe to be giuen therby to all Catholickes had furthermore a desire to drawe forth from his L. the answere therby to see and try his style and to that end gaue

bloud insteed of shed their bloud as though God were a bloud-spiller or comaunded the same to be done vniustly by others but all is strained by the Minister to make vs odious wheras himself indeed is therby made ridiculous And for that I haue byn somewhat longer in this example then I had purposed as also for that by this one if it were but one yow may ghesse of al the rest of his proceeding I wil heere cease referring the rest of this kinde to other more fit places and occasions afterwardes 58. And yet truly I cannot wel pretermit for ending this Chapter one little note more of rare singularity in this man aboue others which I scarce euer haue obserued in any one of his fellowes and this is that the very first wordes of Scripture alledged by him in the first page of his booke for the poesy of his pamphlet are falsly alleadged corrupted and mangled though they conteine but one only verse of Isay the Prophet and then may yow imagine what liberty he will take to himself afterward throughout his whole discourse His sentence or poesy is this Isay. 29. vers 9. But stay your selues and wonder they are blinde and make yow blinde which he would haue to be vnderstood of vs Catholickes but let any man read the place of Isay it self and he shall finde no such matter either in wordes or sense but only the word wonder to wit obstupescite admiramini fluctuate vacillate inebriamini non a vino mouemini non ab ebrietate And according to this are the Greek and Hebrew textes also So as what should moue T. M. to set downe so corruptly the very first sentence of his booke and cite the Chapter and verse wherin his fraude may be descried I know not except he obserued not the last clause of the Prophetes precept mouemini non ab ebrietate And so much for this HOVV THIS TREATISE VVAS LAIED ASIDE By sicknesse of the Author and some other causes And why it was taken in hand againe vpon the sight of a Catholicke Answere and a new Reply of T. M. dedicated to his Maiesty with the Authors iudgment of them both CHAP. III. HAuing written hitherto and passed thus far-forth in examination of the Ministers opprobrious libel of Discouery I was partly forced by grieuous sicknesse that continued for some moneths partly also induced for that I vnderstood that another Catholicke man had answered the said libell to lay that which I had written a side as also for that the occasion of time wherin this Treatise was begun soone after the detection of the often forenamed powder-treason seemed in great part to be past and hauing once laied it out of my handes had no great will afterward to goe forward theriwth as an argument of loathsome contention against most odious imputations and calumniations but yet after diuers monethes againe seing the said Catholicke answere to appeare which before I had not viewed togeather with a large Reply to the same by the Minister that first made and deuised the libell and that the said Minister had now resolued vpon instance of the said Answerer to manifest his name to wit of Thomas Morton which before went ciphered with the letters only of T. M. that might aswell haue signified Thomas Malmesbury or Montague or Monte-banke or any such like sur-name and further that he presumed to dedicate the same vnto the Kinges Maiesty by a speciall glosing Epistle full of fond Ministeriall malice against Catholickes intituling his said Reply A full satisfaction concerning a double Romish iniquity heynous Rebellion and more then heathenish 〈◊〉 And further that he had encreased his said worke with two or three new Treatises partly for iustifying of Protestantes in the case of Rebellion and partly for confuting of a Treatise written in defence of Equiuocation I was moued aswell of my self as by others exhortation to resume the thing into my handes againe to adioine by the view of the whole that which was wanting to the full confutation of this Ministers iniquity in laying such heinous Rebellion heathenish Equiuocation vnto Catholickes charge who of all men liuing are most free from iust reprehension in them both and the Caluinian sect and sectaries conuinced to be most guilty in the one and consciencelesse in the other as the iudicious Reader I doubt not shall see euidently proued and confirmed in that which is to ensue 2. It moued me also not a little to goe forward somewhat with this confutation though in as breiffe manner as might be to see that this deuise though neuer so fond and false of charging Catholicke doctrine with Rebellion Equiuocation was applauded not a little by some men of marke in our State as namely by his Maiesties late Attorney Generall aswel in his writing as pleadinges against Catholicks borrowing from this Ministers first Treatise diuers large parcelles and passages of his calumnious imputations about the forenamed two heades of Rebelliō and Equiuocation lending him againe in lue therof for his second Reply sundry obseruations collections of his owne concerning diuers Kings of England that seemed to him not so much to fauour or acknowledge the Bishop of Rome his authority ouer the English Church which yet now vpon further search is found to be contrary and so set downe and demonstrated at large by a late Answere published to the said Attorney his booke of Reportes as I thinke in hast will not be answered Wherupon forsomuch as this new deuised accusation of Rebellious doctrine and Equiuocation is taken vp by so many handes of those that be enemies to Catholicke Religion I thought it conuenient to cleere somewhat more this 〈◊〉 and as I had before I laid aside this worke treated sufficiently as it seemed to me of the former point concerning Rebellious doctrine vpon the sight only of T. M. his first pamphlet as in the precedent two Chapters yow haue seen yet now vpon the appearance of this Minister Thomas Morton in his proper name and person of his new Reply that promiseth full satisfaction in all it seemed necessary that I should goe forward to finish my first intent and to examine the second point or head of his accusation in like manner apperteining to the doctrine of Equiuocation made no lesse odious now by continuall clamours of sycophancy then the other of Rebellion it selfe 3. One other circumstance also stirred me greatly to proceed in this short worke which was that togeather with these bookes sent out of England aduertisement was giuen that this Minister Thomas Morton was Chaplain to my Lord of Canterbury who being head of the spirituall Court of Arches which is or ought to be the supreame for matters of cōscience in England I was in hope to haue some remedy against this his Lordships Chaplaine if I should demonstrate that he dealeth against all conscience obseruing no law either of truth or modesty towardes Catholick men

more hath S. Paul in that Epistle of the eminency of Christes Priesthood therby to set forth the most admirable excellency of his power and glory therby giuen him from his Father for our saluation but of the glory of his temporal Kingdome in this life he saith little or nothing And had not then the foresaid Fathers and holy Bishops S. Chrysostome S. Gregory Nazienzen S. Ambrose and others great cause by contemplation of this supereminent worthines of Christes Priesthood to inferre the great preheminēce in generall of the Christian Priesthood before Kingly dignity of earthly principality But let vs yet consider one reason more 17. The office of high Priesthood as partly hath appeared by that we haue said and is euident by the discourse of S. Paul appointing him for a meanes or mediator betweene God and man consisteth principally in two thinges or partes first in respect of that which he is to performe towardes God as to his Superiour secondly in the functions that he is to vse towardes the people as inferiours and subiectes The first consisteth in offering sacrifice oblations prayers and intercession for the sinnes of the people as already touching Christ our Sauiour out of the Apostle we haue declared The second consisteth in the spirituall power dignity authority and functions therof which our said high Priest Christ Iesus as head high Priest of his Church purchased with the sacrifice of his owne bloud hath and may exercise vpon the said Church for euer for vnto him as our high Priest it appertaineth not only to make intercession for his said Church but to gouerne the same also and to direct it by conuenient meanes vnto the end of their saluation which he hath designed and for this to make lawes prescribe orders appoint Sacramentes ordaine spirituall tribunals of iudgment giue sentence of separation of the good from the bad forgiue and retaine sinnes which spirituall gouernment of soules belonging to the office of high Priesthood is a different thing from the ciuill gouernment of temporall principality and yet is a Kingdome also in it self but a spirituall Kingdome ouer soules and not ouer bodies And this had Christ our Sauiour togeather with his high Priesthood according to the prediction and vision of Daniel Aspiciebam ecce quasi filius hominis c. I did looke and behold there appeared as it were the Sonne of man and God gaue vnto him power and honour and a Kingdome his power is an eternall power and his Kingdome shall neuer be corrupted And so in the second Psalme after he had said I am made King by him vpon his holy Hill of Sion he addeth presently to shew that it was a spirituall Kingdome Praedicans praeceptum eius my office is to preach his commandement and many other authorities may be alledged to proue that Christ in that he was high Priest had supreame spirituall Kingly authority in like manner for gouerning of soules 18. But now for the temporall Kingdome of Christ in this life to wit whether besides this spirituall and Royall gouernment of our soules he had Kingly Dominion also vpon our bodies and goodes and vpon all the Kingdomes of the earth so as he might iustly haue excercised all actions of that temporall iurisdiction as casting into prison appointing new officers Kings and Monarches yea whether their power and authority and interest to their States did cease when he came as the right of Priestly authority did in this I say and other pointes depending herof there are two disputable opinions betweene Catholicke Deuines the one holding the affirmatiue that Christ was Lord King temporall as heere is set downe which diuers learned men both of old and our time doe de fend the other affirming that albeit Christ togeather with his high Kingly dignity of spirituall power was Lord also cōsequently ouer our bodies shall raigne ouer the same most gloriously for all eternity in the life to come yet that he renounced the vse of all that Dominion in this life and that in this sense he fled when they would haue made him King and refused to deuide the inheritance betweene the two Brethrē when he was demaunded and finally said to Pilate My Kingdome is not of this world confessing himself to be a true temporal King also according to Pilates meaning but yet that the vse and exercise therof was not for this world but only for the next wherof also the good thiefe vnderstood when he said on the Crosse Be mindfull of me when thou shalt come into thy Kingdome And finally they alledge for proofe of this the wordes of Zachary the Prophet Ecce Rex 〈◊〉 venit tibi iustus Saluator ipse pauper Behold Sion thy King commeth vnto thee as a iust and sauing King but he is poore as though he had said he is thy true King but hath renounced the vse and priuiledge of the same and chosen pouerty in this world And with this second opinion which is the more generall doe concurre also the Protestantes of our age that Christ tooke vpon him no temporall Kingly power in this life least if they held the contrary it should be inferred therof that he left the same authority both of temporall and spirituall vnto S. Peter his Successour which yet the Catholickes that hold this opinion explicate otherwise saying that albeit Christ had no direct Dominion in this life vpon temporall thinges yet indirectly for preseruation of his spirituall Dominion he had and might haue vsed the same and in that sense he left it to his said Successor 19. Of all which is inferred first the preheminence of high Priesthood in Christ before his temporall Kingly principality for that as we haue said the actions and functions of Christes Priesthood haue not only more high eminent dignity both in that they treat with men for gouerning their soules then Christes temporall Kingdome for gouerning of bodies but moreouer that the dignity of Priesthood in Christ conteineth in it self a much more high spirituall Kingly power then is the temporall 20. Secondly is inferred that the reasons heere alledged by T. M. for his paradox in preferring Christs being a King before his Priesthood are vaine foolish The first wherof is this Christes Kingdome saith he had the preheminence of Priesthood because he is Priest only for vs but he is King ouer vs. But I would aske him Is not Christ Priest ouer vs aswel as for vs hath he not a spirituall and Priestly iurisdiction ouer our soules doth not he binde and loose our sinnes doth not he prescribe vs Sacramentes appoint vs lawes of liuing and the like or doe not these actions appertaine vnto him as high Priest ouer his Church And againe I would aske him about the second member as Christ in flesh was King was he not made King aswell for vs that is for our good as ouer vs

at all according to the true nature of a proposition and 〈◊〉 second that it is vntrue morally a grosse ly we shall handle and discusse these two pointes seuerally in the two Paragraphes that doe ensue 14. In these other wordes in like manner Hoc est corpus meum about which there is so great a doe now throughout Christendome the Protestantes for defending their opinion about the Sacrament must needes grant a verball Equiuocation trope figure amphibology wherby they haue a double sense and one far different from that naturall plaine and common signification which all Catholicks hold throughout the world which is the sense or senses which they theirs doe frame of these wordes wherby doth follow in their sense and interpretation that they are Equiuocall according to the definition of Aristotle and yet did Christ vse them in a more sacred institution of the Sacrament then was that of an oath and yet I thinke the impiety of Thomas Morton will not reach so farre as to condemne Christ of an abhominable prophanation in that his sacred institution and consequently he may see that his second generall conclusion was but an inconsiderate bold vnlearned and vntrue assertion 15. And thus much of this second kind of verball Equiuocation set downe and censured by T. M. which indeed is only true and proper Equiuocation as before hath byn noted for that mentall in rigour is none and agreeth only to the definition of Equiuocation deliuered not only by Philosophers but Orators also Cum pluribus rebus aut etiam hominibus saith Quintilian eadem appellatio est HOMONYMIA vt Gallus c. When one name agreeth to many thinges or men it is called Equiuocation as the word Gallus signifieth both a French man or a Cocke some other thinges by which definition as also by these other descriptions alledged out of Aristotle before is euidently seene that the first kind of Equiuocation by mentall reseruation cannot properly be called Equiuocation but AMPHIBOLOGIA ambiguity of speach which stretcheth larger then doth Equiuocation and is Genus vnto it as Quintilian in the same place affirmeth and that the second kind which consisteth principally in the diuersity of significations in wordes or speach such as before we haue alledged out of our Sauiours speaches is properly Equiuocation consequently he an Equiuocatour in this kind which Thomas Morton saith that his soule doth so much abhorre and detest 16. I might moreouer to this purpose for further battering of this fond conclusion of Thomas Morton alledge the vse of all Rhetoricall tropes and figures and aske him whether as they may lawfully be vsed in speach so likewise in an oath As for examples when Christ our Sauiour calleth Heretickes euill Pastors lupos rapaces rauening wolues which is a trope called a Metaphor may a man sweare it is true for that in nature they are men and no wolues And so likewise when S. Paul wrote to the Corinthians vsing a figure called EIRONEIA Iam saturati estis iam diuites facti estis sine nobis regnatis c. Now yow are full now yow are rich now yow raigne without vs you are wise we are fooles yow are strong wee are infirme yow are noble we are base c. might S. Paul haue sworne this which he writeth without an abhominable prophanation of that sacred institution of an oath I thinke he might for that often he was accustomed to sweare that is to say to call God to witnes that he spake the truth and yet heere he cannot be presumed to thinke as he spake or as the wordes literally doe import where then is Thomas Morton in this his conclusion 17. Againe I would demaund of him whether a man might sweare without prophanation that speach of the holy Ghost concerning the Queene of Saba when she saw the wisedome riches greatnes of Salomon Non erat vltra in ea spiritus prae stupore she had no longer THE SECOND PART OF THIS CHAPTER VVhether a mixt proposition partly vttered and partly reserued in mind may be a true Logicall Proposition and Enunciation §. 1. HAuing shewed hitherto aswell what Equiuocation and amphibology is as also that all Equiuocation is not lying or rather that none is properly or can be lying so long as it remaineth within the nature of Equiuocation which yet afterward shall better be discussed and moreouer that simple verball Equiuocation either in wordes or speach may be lawfully vsed by any good man to a good end yea sworne also with due circumstances if need 〈◊〉 without periury or prophanation and that our Sauiour Christ vpon sundry occasions did vse the same Now we must restraine our talke to the former part of ambiguity or supposed Equiuocation only which is by mentall reseruation to wit not to depart from our aduersaries example I am no Priest so as I am bound to tell it to yow the first part therof being vttered and the later reserued in mind which so much displeaseth M. Morton as he would annihilate the same saying first that it is not a hidden truth but a grosse ly as before yow haue heard in his first proposition and then that it is no 〈◊〉 at all if we respect the lawes of Logicke which he vttering in the vehemēt heate of his spirit hath these wordes Consult saith he with the Ancient logitians and proue marke what scope I yeald vnto yow that from the beginning of the world in the whole Current of so many thousand generations of mankind till within the compasse of these last foure hundred yeares and lesse that euer any Logitian whether Infidell or belieuer did allow your mixt proposition which is partly mentall and partly verball or thinke it a proposition and I will be which my soule vtterly detesteth an Equiuocator So he And we must consider of this last point first and afterward of the rest for they are all pregnant as yow see 20. And first to beginne with Thomas Mortons soule I know not what it doth or may detest in Equiuocation but only perhaps the bare name therby to seeme to contradict vs seing it is so frequent in Scripture as now hath byn said and after shall be more amply proued but sure I am that that soule of his detesteth not lying as by manifold examples hath appeared and consequently it were sinne to admit him for an Fquiuocator for he would infame the lawfull vse therof for that Equiuocation can not stand with lying as in the ensuing Paragraph shall manifestly be proued 21. Secondly is to be considered in these his wordes the large scope which he giueth vs to proue from the beginning of the world in the whole Current of so many thousand generations of mankind that any Logitian held our mixt proposition for a proposition c. Wherin I would aske him first what he meaneth by the Cnrrent of so many thousand generations of mankind or how many thousandes he thinketh them