the 2d Commandment Scholar Explain I pray you by some Example How it may be possible for our Lords Body to be in so many Hosties as many as are found upon so very many Altars Master It is written in the Life of St. Anthony of Padua That when he was preaching in one of the Cities of Italy he was by means of the Divine Grace at the same time in Portugal and there did another good Work. Now therefore if God could bring it to pass that St. Anthony should be in his own form in two such distinct places at such distance how should it not agree to his Power to effect it that Christ should be in many Hosties under the shew of the same Hosties This is my Story from Bellarmin who forgat to prove it Now Mr. Pulton if he pleaseth may call it Impertinent But here is Catechism for Catechism and Allen for Rodriguez And here is the Cardinal in his Cloyster setling the Doctrine of Transubstantiation with St. Anthony here and St. Anthony there and St. Anthony at the same time in his own figure in both places And here is the Parish Priest settling the matter about Looseness and Relicks with the Tax of Pope Leo and the Probe of St. Germain And if his Doctorship ought not to have told the latter the former might have been let alone by the Cardinal Seeing there are such Tales and they themselves tell them why may not I when I can so pertinently do it be a Rehearser of them Is not their own Angelinus Gazoeus a Teller of Tales And does he not give his Book the Title of Pia Hilaria or Pious Merriments Have not Capgrave Alford Cressey told Tales in abundance Was not the Liber Festivalis read here in Churches in K. Hen. VII time a book of stories Ex. gr It speaks of Adam and Eve standing for Penance in the Water till they were as Green as Glass And whilst one has written the Golden Legend another has taken the freedom to write the Wooden one ACCUS 4. D. T. has like E. S. from whom he has borrowed quoted St. Cyril most DISINGENUOUSLY leaving out that Text which if cited would have left no place of doubting but that he makes for the Roman Catholick Tenet part of it is as follows That which seems Bread is not Bread although to the Taste it appears to be so but is the Body of Christ He that cavils about such a Text has doubtless great humility of soul and notable dispositions of Faith. Note That not one word was quoted out of St. Cyril in the Conference ANSWER Answer This NOTE has a little of the Aequivocator in it He did not cite in Terms at length therefore 't was not produced at the Conference EXCELLENTLY WELL as his word was to me as often as I had answered and he began to reply the plain truth is this he named St. Cyril's Catechism for the proof of his Corporal Presence I did prevent his repeating the words by saying that I knew them and that they needed no Answer from me being answered already at the end of a certain Printed Conference to which he replied that there was a Printed Answer to that Account of the Conference betwixt Mr. S. c. and that he would shew it me now that Famous Answer I could never yet hear of any more than I could hear of the Famous Paper Mr. Pulton promised to print last Monday Seven-night for the clearing the Certificate of Katherine in the Clouds Well but the Answer was borrow'd from E. S. just as a man borrows when he promises you a Citation out of St. Austin and truly cites his words But when I have occasion to borrow I should as soon borrow of the Reverend E. S. as of any man for he has a mighty Stock of good Learning and he is very Communicative I would not so soon go to Mr. P. notwithstanding he has read all Ecclesiastical History he says it himself and he is an Oracle and has Volumes of Notes relating to it But where is my Disingenuity in leaving out words which were not in the place I promised to repeat And what need was there of adding those words The sense of them was enough shew'd in the words produc'd to wit that the Consecrated Bread was no more mere Bread than the Consecrated Water is meer Water And for the disingenuity of the Reverend D. S. if Mr. P. can shew us it it is a new discovery I suppose that this which follows will satisfy the just Reader that the disingenuity is in the Accuser and not in him who is unworthily reflected on To D. T. c. SIR HAVING the Curiosity to turn over Mr. P's Remarks I found my self remark'd upon in his Postscript with wonderful Civility and Kindness of which I thought fit to give you this Account He charges me with most disingenuous leaving out some words of St. Cyril which if cited would have left no place of doubting that he makes for the Catholick Tenet Whereas the Design of that part of the Discourse was to answer this very Quotation of S. Cyril which was urged by M. W. in the Conference His Words are But to Theodoret he would oppose S. Cyril who in his Fourth Myst. Catech. says expressly Tho thou see it to be bread yet believe it is the Flesh and the Blood of the Lord Iesus doubt it not since he hath said This is my Body Our Business was to answer the Testimony produced by them and I do not remember the least omission as to the strength and force of it and those words Mr. P. produces signifie no more than the other unless he thinks the Sense of Tasting more Emphatical than that of Seeing But I suppose his meaning is that there is omitted that Clause That which seems Bread is not Bread altho to the Taste it appears to be so But this is the very same difficulty in Sense which was answered For if tho we see it to be Bread yet we are to believe it to be the Body of Christ then according to him the meaning is though we see it to be bread it is not bread but the body of Christ. To which it was truly answer'd That in this fourth Catech. he bids them not to consider it as meer bread As if a man should break in pieces the Kings Broad Seal and another to aggravate his fault should tell him That which you have broken is not Wax but the Kings Broad Seal would not any one understand this not to be denying it to be truly Wax but that it was something far beyond that by the Impression of the Royal Seal Or as if a Judg setting forth the Crime of a Clipper should tell him that what he clipt was not silver but the Kings Coin who would need an Infallible Interpreter to tell him that by silver he meant common silver If St. Cyril had deliver'd any such Doctrine in any other
place that the substance of the Elements doth cease upon Consecration or that nothing but the Accidents remain there might have been some colour for his urging this place for the Roman Tenet But I desire St Cyril may interpret himself and I think he knew his own meaning better than Mr. P. In the very same Catech. he saith Regard not therefore these as meer Bread and Wine for they are the Body and Blood of Christ according to our Lords Word Are not these as plainly St. Cyril's expressions as the other and going before them to prevent misinterpreting that which follows And if they are not to be look'd on as meer bread and wine I think they are to be look'd on as Bread and Wine still As if Christ be not to be look'd on as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a meer man I think it follows that he is to be look'd on as a true man but as one much more than a man so whatever St. Cyril superadds by vertue of a Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he calls it upon Consecration yet he cannot be understood so as to destroy the substance of the Elements which if I mistake not is the Roman Tenet And in this parallel place St. Cyril uses the like expressions as to seeing and tasting Although thy sense suggest that to thee viz. that they are meer Bread and Wine yet let faith establish thee judg not this matter by thy Tast. What was here to be judged by the Tast whether it were real Bread and Wine That he doth not in the least question that I can find but whether there be nothing else but Bread and Wine And as to this he saith Sense is not to be Iudg but Faith. And so say we Bellarmin I remember distinguisheth between the positive Argument from sense and the Negative the positive Argument he saith is good This is handled and seen therefore it is a body but not the Negative this is not handled or seen therefore it is not a Body So say I here according to St. Cyril The Affirmative judgment of sense was true and to be relied upon that which we see and tast to be Bread and Wine is really Bread and Wine but the Negative judgment is not i.e. we are not to judg by our Sight and Tast that they are nothing else but meer Bread and Wine for besides what was discerned by the Senses they were according to our Saviour's word the Body and Blood of Christ. To make this yet more plain to be St. Cyril's meaning we have another Parallel place in the foregoing Discourse where he speaks concerning the Holy Chrism Look not on this saith he as meer Ointment Why not For as the Bread of the Eucharist after Invocation of the Holy Ghost is no longer common Bread but the Body of Christ so this Holy Ointment is no longer meer or common Ointment after Consecration but the Gift of Christ and by the Presence of the Holy Ghost hath a Divine Efficacy Can any thing be plainer than that St. Cyril meant the Bread after Consecration was no longer common Bread Would any man now be thought to hold the Roman Tenet who should talk at this rate And that which he saith oftenest and plainest ought to be taken for his true meaning The same thing he saith concerning the Water in Baptism in his other Catechetical Discourses Come not to Baptism as to common Water but as to the Spiritual Grace which is given with it which he repeats soon after and saith It is not to be regarded as meer Water but as that by which the Holy Ghost doth operate Here is such a similitude of Expressions as may make it most reasonable for us to assert that he understood them in the same manner But it may be objected That he no where saith It is not Water in Baptism as he doth here it is not Bread but the Body of Christ. I answer That he saith It is not meer Water and that is as much as he means as to the Bread in the Eucharist And that he doth not so make the Bread to be the Body of Christ as to destroy the substance of the Bread I shall further prove from St. Cyril himself 1. Cardinal Bellarmin lays down this Rule That saying This Bread is my Body the Proposition must be either figurative or absurd and impossible for the Bread cannot be the Body of Christ. The like is affirmed both by Suarez and Vasquez If now St. Cyril in plain terms affirms this Then he cannot speak according to the Roman Tenet but his Words are express That Christ spake of the Bread when he said This is my Body And this is in the very same Discourse with the other passage and therefore if his words be taken in the strict and literal sense St. Cyril must speak that which was false and impossible for he affirms of the very Bread that it was the Body of Christ. Bellarmin saith St. Cyril doth not speak of material but of consecrated Bread which is material to appearance but in substance is Coelestial Bread. If this be true St. Cyril talked very impertinently for he speaks of the Bread which Christ took into his hand and Consecrated I desire Mr. P. to tell us what sort of Bread that was if it were Coelestial Bread as he calls it then the Transubstantiation was made before Consecration which I think is not agreeable to the Roman Tenet But if it were the substance of Bread when Christ took it then Bellarmin's sense cannot hold And withal the Proposition would be Identical i.e. Ridiculous for then the sense would be This Bread is my Body i.e. My body is my body for that Coelestial bread is the very body of Christ 2. The Roman Tenet is That there is a total change of the whole Substance of the Bread into the Substance of the Body of Christ. But I can find nothing in St. Cyril which implies any such Change He doth indeed affirm That the Bread after invocation of the Holy Spirit by its Presence and Efficacy is made the body of Christ. But he might suppose this to be done as the body of Christ was produced in the Womb of the Virgin by the Power of the Holy Ghost and yet Christ had true Human Nature in him being born of the Virgin as well as conceived by the Holy Ghost So here the true Substance of the Bread might remain yet by the Operative Power of the Holy Ghost that Bread might become the Body of Christ not by being changed into the substance of that Body which was born of the blessed Virgin but by an immediate presence of the Spirit of Christ in it And to this purpose St. Cyril speaks in those Catechetical Discourses For he saith The Church prays God to send his Holy Spirit to make the Bread the Body of Christ. And so the Bread is changed not from being Bread to be none but from being
given them by Deed shall be void and not due So that when either or both of them shall be married here to such as sincerely cleave to the Church of England then the payment to be made c. As for my Body I charge my Executor to write these Words upon my Grave-stone Hic jacet Corpus HERBERTI THORNDIKE Prebendarii hujus Ecclesiae Qui vivus veram Reformandae Ecclesiae Rationem ac Modum precibusque studiisque prosequebatur Tu Lector Requiem ei beatam in Christo Resurrectionem precare THE CONTENTS CHap. 1. Mr. A. Pulton Iesuit consider'd in his Certificates Page 1. Chap. 2. Mr. A. P. consider'd in an Artifice used by him in his TRUE and FULL ACCOUNT with a like Instance relating to Dr. Hammond p. 7. Chap. 3. Mr. P' s Reasonings and Authorities considered and refuted and first in Relation to his Charge against Luther p. 17. Chap. 4. Mr. P's Objections against the Rule of Faith shown to be weak and unconvincing p. 33. Chap. 5. Mr. P. consider'd with relation to what he hath said about the Lateran Council p. 58. Chap. 6. Mr. P. consider'd in relation to what he has said touching the Antiquity of Popery in England p. 61. Chap. 7. Mr. P. consider'd in his Accusations p. 67. Chap. 8. Mr. P. consider'd in his Triumphs p. 93. Chap. 9. Mr. P. consider'd in his Threatnings p. 96. The Conclusion p. 97. CHAP. I. Mr. Pulton consider'd in his Certificates THE Iesuit has usher'd in his Second Pamphlet with a pompous Company of Testimonials With Testimonies in Favour of A. P. A new stile in Certificates which ought to be written either without Fear Affection or Favour There was as little necessity for any of them as there is sincerity in some For I affirm'd from very good Evidence That several Persons enter'd with him but I repeated it in the Second Page of my Account that I did not say they were all of Mr. Pulton ' s bringing Nor did I affirm there was one Iesuit there besides himself For certainly all Orders are not swallow'd up in his how widely soever he may open for that purpose I do not dispute either the L. S. I's or the Provincial's Certificate but if others under his Obedience have the like Sincerity with Mr. Pulton they may have been there without saying they were so as well as Katharine Lamb might not at first be there yet say she was Well his false Quotations will not be swallow'd and now his Refuge is Certificates But they have likewise fail'd him And he that reads the following Testimonies and enquires after the Integrity of those who subscrib'd them and the Capacity they have been in of knowing the Truth and considers the little Reason they have had to expose themselves to the ill will of many if their love of Truth would have suffer'd them to be private Such a person I say for the buying of Truth will not be apt to go to Mr. Pulton to purchase it And when our Disputant lays his hand upon his heart and reflects in Christian manner upon this insincerity he will I hope makea moreopen acknowledgment for a publick Scandal than an Auricular Confession can amount to And let him henceforth forbear his Raillery about Katharine Boren left he put people in mind of Katharine Lamb. This Katharine Lamb for ought I know may be a vertuous and true Woman But as She is represented in Mr. Pulton's Certificate she is a very extraordinary person Certainly she must have some Relation to that Famous Dr. Lamb whom the Mobile believ'd to be a Conjurer For to be in a Room kept on purpose private by Mrs. R. till D. T. and Mr. Pulton should come in and neither to be seen by her or him or in her passage by any of the Family if it has nothing in it of one Black Art I 'm sure in the telling it it has something of another If she was there she must have come in by some unsuspected way such as the Chimney or the Key-hole And if there she remain'd she must have put her self into the shape of some such thing as a Table a Chair or a Candlestick This Long-Acre Miracle will not pass nor make many Conversions For the People understand that if Katharine Lamb did not certifie this there 's Forgery in it and if she did there is False Evidence Now this as our Representer pleases to speak of a Query is a Horned Beast of an Argument It is a curst Dilemma which hath long Horns and let him take heed that they do not push him But let us see what Mr. Pulton himself says to this matter for he is an Artist at mending a business by making more holes in it On Novemb. the 4 th he Publish'd his Remarks That Night the false Certificate of Katharina in Nubibus was publickly expos'd This came to his Ear and it was no doubt as welcome to him as the next days History On the Lord's day following in the Afternoon the better the day the worse the deed he closes his Sermon with this Iargon not deliver'd without a Concern in his Looks and Disorder in his Voice I was mistaken this Week in one thing of my last Paper which tho true yet I had it not from the person 's own hand tho it came as if it came from them It is about one of the Evidences or Testimonials which I shall clear by a Printed Paper to morrow and satisfie therein about it The thing I say is true but the Evidence not made by the Person to me tho it came as from their own hands But I shall give an account of it to morrow by a Printed Paper Now commend me to the Infallible man who was thus mistaken to the man who will be plain in nothing relating to me He is the man in the World who is good at a Conclusion He is that Wise man in my Lord Bacon's Essays who reserves his great business for a Postscript He is concern'd in a false way let him neither dance nor dance in a Net for he is seen through his Cover and he shews his halting as often as he stirs As to the Famous Paper he promis'd to publish the very next day with such Solemnity no Person that I can hear of has ever yet beheld it tho inquiry after it has not been wanting And now I have greater Compassion than ever for deluded I. S. for he hapned upon a man who if he is a Lover of Truth has a very notable Art in concealing his Affection IMPARTIAL CERTIFICATES relating to the CONFERENCE betwixt Mr. A.P. and D.T. WE Inhabitants of the Parish of St. Martin in the Fields in the County of Middlesex and others whose Names are subscribed Do hereby certifie That Robert Uppington of Long-Acre in the said Parish Brasier is a Person of Honesty and Integrity and during his abode there has lived peaceably orderly and in good Esteem amongst his Neighbours Witness Our Hands the 11
th day of November 1687. Richard Rider Edward Salisbury William Cleer Christopher Cock William Thompson Robert Wood Iohn Roydhous Benjamin Thody Novemb. 4 th 1687. WHereas in a Book this day published by Mr. Pulton School-Master in the Savoy there is this following Certificate inserted viz. Being in the Chamber where the Conference was held I saw Mr. Pulton come up with only one Gentleman in his Company and a third person who followed them Witness my Hand Cath. Lamb. Now this is to Certifie That I was in my own Chamber being the place where the Conference was held when Mr. Pulton came up with his Train following him who shall be named when there is occasion And that no Woman or any other Person besides Dr. Tenison and my self was there at that time Witness my Hand the 4 th of November 1687. Susanna Robinson WE living in the same House and seeing what persons came in Do certifie That besides Dr. Tenison no Person went into Mrs. Robinson's Chamber till Mr. Pulton entered with his Company Witness our Hands Anna Uppington Sarah Wood. I Do certifie That during the time of the Conference several Gentlemen came to the Door and importuned me to let them in telling me Mr. Pulton had appointed them to meet him there at Three of the Clock Witness my Hand A true Copy Sarah Wood. I Do in Relation to the Testimony of the L. S. I. Certifie That Three Persons came to my House at the Conference and pressed to come in and one of them asking me if I did not know him and I answering I did not said he belonged to the L. S. I. and came from thence And that it was never suggested that one of them was the L. S. I. Priest for then it would not have been said a Person supposed to be a Priest by reason the L. S. I. Priest is known to the Neighbourhood and I believe having never heard the contrary that he has been civilly used by them Witness my Hand the 11 th Day of November 1687. Robert Uppington I Do Certifie That I have been to acquaint the L. S. I. of the persons coming to my House and one of them saying he belonged to her But she being with Company I told the same to some of her Servants Witness my Hand the 11 th Day of November 1687. Anna Uppington CHAP. II. An Artifice in Mr. Pulton's Second Narrative detected together with an Instance of the like Artifice practis'd in relation to Dr. Hammond CUrsory Notes have already been made both upon the Iesuit's True and his True and Full Account And I do not yet see any great Reason given by him for the blotting out of a single line Something hovvever may be added seeing he has been pleas'd to make both Additions and Alterations He has added an Advertisement and a Preface and in both of them he is a pleasant man. In his Advertisement he excuses his false English by his having been Eighteen Years out of England And yet he can write two English Books in a few Weeks and in one of them use three several Stiles I do not enquire whereabouts he has liv'd one would think by his Narratives and Certificates that he has liv'd among the Cretians But seeing he speaks English as readily as any man it may reasonably be demanded how in his Travels a man of his Profession retains the Pronunciation and loses the Grammar of his Native Language Now perceiving that the Printers are become Criticks in the English Tongue he sends me a Challenge to dispute with him in Latin. Latin it seems is so belov'd a Language that he chuses to have both Prayers and Conferences in that Tongue for the Edification of the People for certainly the Learned have no need of our assistance I fear we may rather become their sport After this our Champion advanceth with his Preface and there he imitates the ruggider Duellists who without any Embraces make fierce passes at one another He accuses me of Mistakes and Misrepresentations and want of Sincerity not thinking of his own guilt whilst he traduces his Neighbour Nay I am become so potent in these Arts that I have confounded the whole matter and truly inverted the whole Order of the Conference I have done a wondrous thing in representing that as Confusion which was so By whose means the unbyass'd can tell But what if in the little method that was us'd Mr. P. himself should be the man who has inverted the Order Why then he wants either Memory or Sincerity Now after having spoken of the Words of St. Ambrose he introduces the story of Luther and the Courtezans This was mention'd at the beginning and St. Ambrose towards the end And if the setting of the last first and the first last be Order Mr. P. is a man of Method and no Inverter But perhaps it was in him a Point of Good Manners to set St. Ambrose before Luther and let it go so Of this true Relation he says that D. T. recounted he knows not what Story of some Priest at Rome And yet the Story is told as plainly as a Story can be told and it needs no Interpreter He is a singular man He will neither tell a thing plainly himself nor understand another that does so He goes on and informs the World for it is informing That I was offering at another long passage in Luther ' s Works and yet it was a Story out of the Acts of his beloved Second Synod of Nice as set forth by the Iesuites Labbe and Cossart If the Iesuites Collection of Councils and Popes Epistles and Decrees be Luther's Works the Lutherans and Romans are in a marvellous accommodation which none of them know of This is a Discovery worthy the invention of the invisible Catharine But why is my I know not what Story of a Priest so very idle He gives a false Account of Luther's leaving the Mass and I requite him with a true one He from Luther's bitter Adversaries and I from Luther himself The Protestants thought it not at all amiss that I should give him an Allen for his Duncomb But to come to his Artifice He sends me his Second Narrative in Writing He expects my Notes upon it He desires in order to his easier finding of my Objections that I will observe the Numbers of his Paragraphs I do this little Service for him I send him my Account and Notes in Print on Wednesday My Man carries a Book to him before he brings one either into my own House or Parishes He reads these words in it Observe here the Fidelity either of Mr. P' s Memory or his Conscience He says the Dr. told a Story of some Priest at Rome who having pronounced the Words of Consecration was heard to say aloud That he believed not as the Roman Church obliged Whereas the Story as before repeated was about the Courtezans over-hearing the Priest say Bread thou art and Bread thou shalt be c. Notwithstanding
from their signification recedes from his Art. They were used to these Victories beyond the Alps whilst the Iesuits preached the Mountebanks down from their own Stages I believe such a man as the Excellent Bishop Saanderson would have been silenced by this way And his Reputation would have suffer'd through his modesty but I who had less Learning and more confidence than he did set my Face against his Face as well as my Reason and what he calls my Rule against his shews of Reason and Authority Now I must confess an Infirmity and own to my Reader that he still stands in my Fancy in the Figure of a Man of Huffing Valour who asks for his Adversary tho' he is in readiness and threatens to draw and immediately to slay him and still he does nothing tho' there is no Lock upon his sheath He goes away and triumphs and at last shows his Sword to the World and it appears to be a weapon of Lath. But Secondly as he triumphs in his performance in the Conference so he glories still more in the success that attended it He will tell you it himself for he has the Art of putting the Laurel on his own Head. He glories not indeed in Mrs. R. in Mr. V. or Mrs. V. who were all come over in the Taverns and Coffee-houses but confirm'd at home But let that pass he has other Triumphs which will render him a Man of Fame to Posterity There are he says and we have found him a man of his word at least two a gaining two in fieri in his beloved Latin and I. S. is in facto esse Why here 's the success of the D. of Lorain and Morosini Nay further the Report of that Catholick Ladies Leaving the Roman Faith is false we have it upon his Certificate in the Margin but what if more than Two are coming from his Church and from under his very Wings tho' they are not Ladies And that the Tyber loses more ground on the one side than it gains on the other If he had had a FAIR CONFERENCE he questions not but he should have been yet more successful if he might have read on in his Specutum and Breviary and been suffer'd to set time back some hundreds of years and brought Paschasius acquainted with Innocent the Third no doubt he had been the Xaverius of the Savoy But as it was he carry'd off young I.S. and Ten days after I.S. was reconciled I had thought they were very good friends before but the Mayor is no Mayor till the Show be over I pity any that are seduced from the bottom of my Heart but if any shall go away upon noisy Talk and such Motives as Mr. P. has yet given either in his Discourse or Catechizing or Printed Books in which the World may see his strength they are either very weak in Capacity or strong in their inclinations to wander Now seeing he has writ what he would have said about his main point and no body has given him interruption and some-body they say has given him help we shall surely ere long have his Two turn'd to Fifty for his REMARKS must certainly carry all before him And now methinks I see him in the figure into which Valerian the famous Capuchin once condescended to put himself Has it not been told you have you not read says the humble Valerian how I overcame Bartholomew Nigrinus in a Publick Disputation I am the man who laid along that Pillar of Calvinism in Poland But what said some of our Inns of Court after hearing Mr. Pulton when they came out of the Door of the Savoy Mass-house This man does banter finely Atheists he may make by such discourse but if he makes any Papists he works a Miracle And this I assure him is not Invention but History CHAP. IX Mr. Pulton considered in his Threatnings HE has both promised and threatn'd what he would do His promises he is not very likely to perform for he has said he will give an Answer to certain places when produc'd from Beda and Hoveden and such others There can be no Answer there may be evasion He has threatned if I tell any more Tales of Iulio's and Past-board-Heads that he will come forth with what I know not It may be he intends a second Century of Scandalous Ministers and an Appendix to the Cobler of Glocester But let him remember the man that blew the Coal till the sparks put out his Eyes He threatens me with himself and Mr. Meredith his Second Let Mr. M. come forth Possibly some or other may oblige him in the Art of wrangling for he loves to be engaged He is the very Salesman at every Auction of Arguments He may still find himself business if he pleases but I have Employment more worthy my time He Threatens me with an Answer about S. Ambrose if he can effect that he will be greater than his very great Cardinal Bona And let the Ball be between them for the showing of their Unity He will do more he will show my Contradictions Alas good Man they are innocent things a man cannot celebrate Mass without them but he will shew them like Catharine Lamb whom no body could see The CONCLUSION MANY things might be further added as Ex. Gr. 1. He charges me with producing these words Ever since the pretended Reformed had proceeded upon the word of the Devil Instead of these Now I ask whether the Doctrine delivered by the spirit of Untruth can be from the Holy Ghost And he cites the first and second Pages whilst in those Pages all is repeated from what I. S. said before Witness before the Conference And that which is reported as Mr. P's in the Conference is in the 7th Page in these words which he has confirmed instead of disowning them Mr. P. proceeded to talk about Luther and the Devil and his leaving Mass at the Devil's instance 2. He says he began not to Catechise till after Whitsuntide and from thence he infers that he could not tamper with I. S. who had waver'd before As if there were no Tamperers besides himself and as if he could not tamper with him in private before he did it in publick 3. He condemns me for giving I. S. so publick a Reproof tho 't was done after private admonition and after he had brought I. S. upon the Stage for I was of Solomon's mind who esteemed of open rebuke as better than secret love And hearing what his Relations his Master and Mistris and Fellow-servants had said I could not then stroke him as Mr. P. did by calling him a very Candid ingenuous laborious tractable youth God I hope will make him so whilst he is with true Friends 4. He tells his Reader that when I quoted Paschasius Radbertus saying there were three Sacraments I naming which they are should have added he allow'd no more than three which I can never make out As if when St.