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

§. I.

IN the former Sections hath beene vnfolded the grosse absurdities of M. Parsons his proofes (which he presumed to collect out of Scrip∣ture) in so copious and perspicuous a maner, as that I might feare the imputation of some folly, for pro∣secuting of such fooleries with so great seriousnesse. There∣fore now my present indeuour must be to shew his de∣fence to be no lesse gracelesse, then it is sencelesse, the impietie whereof becommeth so much the more notorious and execrable, as it durst more boldly seeke refuge at Gods sanctuary euen the holy Scripture, and there to catch hold at the examples of Christ his speeches, as it were at the hornes of the Altar. But I haue done my best to pull it from that hould, by the ioynt helpe of their owne Doctors; and now am I to pursue and to demonstrate the impieties of the foresaid defence, drawing all into these two generall heads. The first is in respect of the cause it selfe, to proue it an Art of lying, and the second is in respect of the Cases, which issue from thence: to shew them to be dangerous and vniust.

M. PARSONS Mitigation.

He saith out of Saint Augustine, that we may not leaue off truth to be lyars, as the Priscillianists did; which appertaineth * 1.1

nothing to our purpose: for they indeauored to confirme the law∣fulnesse of lying out of the words of Christ, which we doe not; but shew out of Christs speech, when he said Iohn 15. All things whatsoeuer I haue had of my Father, haue I made knowne vnto you,] he did not lye, or falsifie at all, but reserued some∣what in his minde not vttered, which ioyned with the words, make the proposition most true. * 1.2 Meaning by [Whatsoeuer] whatsoeuer he thought conuenient.

The Reuiew, prouing M. PARSONS his Reseruation a lye.

1 Their Card. m 1.3 Tolet doth acknowledge the general Rule of interpreting such speeches, to wit, of Interpreting such generall propositions of Scripture, by restraining them vnto the circumstances of things, whereof they are spoken, as of the persons, the time, and the scope, and end of which they are spo∣ken: So here, in reuealing all things to his Disciples, it must be vn∣derstood, all which might concerne them, as they were now Dis∣ciples, and which were necessary for their present State. But the Priestly Reseruation is without all compasse of due circum∣stance, being (as M. Parsons saith) whatsoeuer it pleaseth a man to fancie to himselfe, so that it agreeth with his minde. And so this mixt proposition must goe for currant; viz. I am no Priest, (reseruing in minde) for ought that you shall know: where he answereth, as though he would let a man know that he is no Priest, and yet reserueth in his mind, that he will not be knowne, whether he be a Priest, or no: is there any circumstance of time, or place, or person, that can sensibly or reasonably imply any such reserued sence? Cer∣tainely nò, more, then if he had answered thus; I am no Priest, (concealing in his minde,) for ought that you know: or, I am not a Priest (meaning secretly,) that wanteth a nose. If M. Parsons, or all the subtilists Equiuocators themselues should hunt by all circumstances that are, to find this reser∣seruation of a Nose, I suppose that they could neuer smell it out. Wherefore I now proceede to my purpose.

The proofes to shew the Mentall Reseruation to be a lye, by the iudgement of all kind of Profes∣sors: and first by their owne Doctors.

3 We haue often heard what kinde of Mentall Equi∣uocation M. Parsons doth patronize, viz. Any mixt pro∣position partly deliuered with mouth, and partly conceiued in minde; so that the reserued clause doe agree with my minde, be it what soeuer I please to fancie to my selfe.

4 First this kinde of Equiuocating hath beene condem∣ned * 1.4 ned for a lye by their owne Sepulueda, who produceth, for confirmation of his assertion, most ancient Diuines (as he calleth them) citing by name Aquinas, Scotus, Henricus, and Gabriel.

5 After him approcheth their Iesuit Azorius, & where∣as M. Parsons professeth such a Mentall Equiuocation, wherein the speech hath a double sence, not by the signification, or composition of the words themselues, but onely by somereser∣uation in the minde; o 1.5 He (the foresaid Iesuit) proclaimeth that euery vse of words in any sence, which they haue not in themselues, is a lye: And after iumping vpon the same ex∣ample of Reseruation, which M. Parsons vsed and vrged for proofe of Mentall Equiuocation, to wit, When I am asked of one, who is no good pay-master, whether I haue so much money, or no, I may answere (though I haue it) No, (with this Reser∣uation) to lend it vnto you: this their said Iesuit doth con∣trarily p 1.6 call a flat lye.

6 Emanuel t 1.7 Sa another Iesuit followed Azor, but yet so haltingly, as though he had had a thorne in his heele, and was afraid to confesse a truth; being but halfe of that opinion. Therefore I omit him, and seeke after s 1.8 Sotus, who commeth on more resolutely to the point, cal∣ling this speech [I know not (mixed with this restriction and Reseruation) To tell it you] an arrant lye: And concerning Amphibologies vsed in words, which the outward words them∣selues will not beare, he concludeth them to be no-way excu∣sable

from lyes. Can there be a greater impietie, than to bring Christ his speeches for the authorizing and patroni∣zing of such clauses of reseruation, which their owne ap∣proued Doctors and professors haue condemned for starke lyes?

Secondly, by Fathers.

7 Among Christians I held S. Augustine most singular, (yet when I name him, limply also S. * 1.9 Gregorie, and Bar∣nard, who follow him in his booke Contra Mendacium:) He supposing some old man To be dangerously sicke, who if he should but heare of the death of his Sonne, were like to ieopard his owne life;

yet so it is that his seruant, who knoweth that his sonne is dead, is earnestly demanded to tell him the state where∣in his sonne is, whether he be deade, or aliue, what shall the ser∣uant answer in this case? he must answer (saith S. Augustine) either that he is a liue, or dead. or else say that he knoweth not: but so say that he liuoth, or knoweth not are both false, and the onely true answere is that his sonne is dead. From this deter∣mination of S. Augustine I made bold to collect,

that if euer S. Augustine had thought Ment all Equiuocation (as namely to say this Your sonne is a liue, Reseruing in minde, for ought that you shall yet know) he would surely haue allowed of it in this Case, especially seeing that thereby he might both haue freed the old Father from dying, and his owne tongue from lying. It were good that we heard P. R. his Answer vnto this

M. PARSONS his Answer.

To this I answer, that this case is not like those, for that here * 1.10 is no iust demand, no force, no compulsion, no iniury offered, and consequently no right of vsing such euasion for iust defence, for so much as this is in common conuersation, from which we haue exempted before the vse of Equiuocations, albeit we haue heard also out of the same S. Aug. himselfe, Aliud est mentiri, aliud

veritatem celare. It is one thing to lye, and another thing to couer a truth without lying. S. August. speaketh against the first, and so doe we, and consequently this example proueth no∣thing.

The Reuiew.

8 O noble Answerer he that u 1.11 taught the vse of Mentall Reseruation, in Case when a man Asketh whether his friend haue so much money (where there is onely a demand without compulsion,) for feare of getting his displeasure, if he should haue directly denied him that summe; would now seeme not to admit of the like euasion in the Case of a Seruant com∣maunded to answer directly concerning the death of his ma∣sters Sonne, where there is more then a doubt of shortning his masters life. Who seeth not that M. Parsons if he had returned a direct answer, doth now touch birdlime, wherein the more he struggleth, the more he is intangled, answering nothing to the purpose? For the question is not, whether it be lawfull to Couer a truth, but whether this maner of co∣uering it, by Mentall reseruation, be tollerable, or no; which S. Augustines wit gaue him not so much as to dreame of, whose sanctity, doubtlesse, would haue called it craft and impietie; whose definition of a lye is this, Mendacium est falsum dicere, cùm volunt ate fallendi, that is, A lye is to speake a false thing with purpose to deceiue the hearer. I pretermit another memorable a 1.12 example, repeated by S. Aug. of the Bishop Firmius, which b 1.13 hath beene alleadged by their So∣tus, for the confutation of the foresaid maner of Mentall Re∣seruation.

9 In the last end of the booke of c 1.14 Full satisfact. I added to the like purpose an example deliuered by S. d 1.15 Hierome, which may be vnto vs a mirror of ancient simplicitie; Of a wife accused by her husband, and tortuted to draw out a confes∣sion of guilt: but she lifting vp her eyes to heauen, said, thou Lord Iesu, who searcheth the hart andreines, art witnesse that I doe not deny truth for feare of death, but therefore refuse to

lye for feare of sinne. The Iesuits, who haue instructed the adulterous wife, being asked of her husband, to free her∣selfe by a Mentall Equiuocation, would they not haue con∣demned this woman for want of wit, and haue giuen her other ghostly counsell, teaching her the vse of the same Art, for the auoyding of death, and escaping a lye? May we not guesselby the constancie of this godly woman, & by S. Hie∣roms commendations of her, that those times were not prac∣tized in this kinde of Alchymie, which abstracteth such a Clause of Reseruation, as surpasseth the vnderstanding of any, but of him who onely is able to search immediately into the thoughts and vnderstandings of men? as when a man saith I haue no money, concealing this Clause in his minde, Which I meane to turne into buttons. The example of this woman may seeme to be more forcible, because M. Parsons in his Treatise of Equiuocation, in answering some other points, buried this in his sober silence.

Thirdly, by Heretikes.

10 We reade in S. e 1.16 Augustine of the heresie of the Pri∣scillianites, who were herein (as he saith) worse then any other Heretikes, because they thought it lawfull for them to dis∣semble themselues to be Orthodoxe and true professors and to conceale their owne Religion by lying: and for proofe that it was lawfull to lye, they vsed to alleadge the exam∣ple of Patriarkes, Prophets, Apostles, and the speeches of Christ himselfe: Nec se alitèr arbitrantes (saith S. Aug) ve∣racem suam ostendere falsitatem, nisi veritatem dicant men∣dacem, that is, They thought that they could not defend their falsitie, vnlesse they taught that truth it selfe was a lyer. Let now our iudicious Reader but thinke with himselfe, seeing that lying was condemned of all other professions, as well Catho∣likes, as Heretikes, whether the Priscillianists would haue vsed lying, for the Couert of their hereticall religion, know∣ing that the Art of Equiuocating by a mixt proposition, cal∣led Mentall Reseruation, is as close and inuisible a conueiance

for any thing that a man would hide, as the most diaboli∣call lye that man can inuent? As for example, by protesting vnto the hearers, saying, We beleeue no such doctrine, secretly conceining in their mindes, to letyou know of it: or, we be∣leeue as you doe, Reseruing this Clause in their minde, But that we doe not beleeue you.

11 We are to adde vnto this the practise of Consentius, and some other erronious ones, who albeit they were faith∣full professors, yet, that they might discouer the Priscillia∣nists, who for feare did secretly professe the heresie of Pris∣cillian, and yet publikely renounced it, holding it lawfull in that case to lye; did Cretizare cùm Cretensibus, and held it lawfull by lying to winde out these lyers; to the which purpose they dislembled themselues to be Priscillianists. These erroneous ones are vehemently cōdemned by S. f 1.17 Au∣gustine, as those who Did euill, that good might come thereof. The discouery of Heretikes he calleth good, but to doe it by lying, he tearmeth euill. They saw no other meanes to vn∣earth these Cubbes of that Heretike Priscillian, but only by dissembling, and lying; Neuerthelesse S. Aug. pleadeth for syncerity thus, Veritate occidenda mendacia, teaching that lyes are not to be slaine, but by the truth. But ô the wit of our Equiuocators! they would haue corrected S. Augustine, and directed those erroneous, and taught them (if the Case would suffer it) how to dissemble themselues to be Priscilli∣anists without lying, and yet with as faire a subtletie, as the most profound lying that can be imagined, and that is, by Mentall Reseruation, as thus; To say that we are Priscillianists, Reseruing in our minds, for ought that you shall know, or, We are Priscilianists, reseruiug in our mindes, Onely in pretence that we may betray you, or such like. Doth not their want of this kind of Euasion tell vs that Consentius, and those other erroneous, although otherwise faithfull Christians, (who did by lying seeke to finde out lyars,) either were ig∣norant of this mysterie of Mentall Equiuocation, or els held it to be no better then plaine lying.

12 What shall we say vnto the Arch-heretike Arius? he

(as I g 1.18 then deliuered out of h 1.19 Socrates) being compelled by the holy Emperor Constantine to deliuer his Subscription to the Councell of Nice, and to auouch His integritie by an oath, he vsed this Art and sleight; his owne (hereticall) opinion he close∣ly kept vnder his left arme; and then swore (laying his hand vpon his lift side) that he so beleeued, as he had written. Here we may obseruethat this execrable Heretike vsed one∣ly a Verball Equiuocation, which although it be not an ab∣solute lye, (as i 1.20 hath beene shewen) yet could not the vse thereof, in dissembling the true faith, be but most sacrilegi∣ous and abhominable: Notwithstanding, he making con∣science (as it seemeth) of a lye, rather answered by a Ver∣ball ambiguitie, then tolde directly that he beleeued the Ar∣ticle of that Councel. We are to marke, that the whole obscu∣ritie was in the double sence of the word, Writing, for that he had written one tenor of Confession, which he propoun∣ded openly vnto the Councell; and another had he writen, which he kept closely vnder his arme-hole, and by vertue of that Verball Equiuocation he made his euasion. I would but therefore demande why this godlesse and perfidious He∣retike should haue taken the paines in inuenting and wri∣ting a contrary forme of Subscription, and to keepe it about him, (which by a priuie search might haue been discouered) if it had been knowne in those daies that a Mentall Reserua∣tion would haue serued the turne, to auoyde a lye; especially seeingthat by vertue hereof he should not haue needed either to straine his wit for inuention of a Verball Equiuocation, nor stir his hand, forputting it in writing: because he could not haue wanted secret and vnsearchable Reseruati∣ons, as his fancies, which may be called Mille Artifices, would haue presented to his thoughts, which are innumerable, a∣mong others, this; to haue said to the Councell, I beleeue that, which I haue there writen, (vnderstanding in his mind) That it is false. Here is the mixt proposition, which by M. Parsons learning must be as true now, being partly vttered, and partly reserued, as if it had beene wholy expressed in the outward words, which I haue proued to be an execrable

lye, both by k 1.21 Reason, and by the l 1.22 Confession of their owne Doctors; and now euince the same from the practizes euen of these Heretikes, viz. the Priscillianists, and this Arius, they defending lying, for want of other meanes to hide his heresie, this other vsing onely the dangerous and discoue∣rable Verball Equiuocation, for feare of lying: And therefore (if I be not deceiued) doe both beare witnesse that the Iesui∣call Art of Mentall Reseruation was either not knowne in those daies, or else knowne to be no better then meere lying.

Fourthly, by Pagans.

13 M. Parsons was earnestly intreated, yea aad challen∣ged to produce out of the Schooles of all Pagans and Hea∣thens, of what sect soeuer (who were, for number, infinite and, for naturall light, and learning excelling the children of light) that did expresly acknowledge any Truth in his mixt proposition, by a Mentall Reseruation, as for example, thus: If one shall promise to his Keeper, that he will be true prisoner, not to run away, (meaning,) on his head: Seeing M. Parsons (I say) was extremely prouoked to alleadge but one testimonie out of the innumerable Authors that haue written either Ethicks, Logick, or Metaphysicks, who euer iustified this mungrell kinde of proposition, yet could he not instance in any one, excepting onely in m 1.23 Cicero, who notwithstanding speaketh onely of such a speech, which he himselfe calleth false, and is indeede as false, as is this pro∣mise, I will pay you money, meaning secretly, that I will not pay it, which the Romanists themselues will graunt to be a foule lye.

14 How then shall it not be held an impietie, to make Christ a Patrone of that kinde of Reseruation, which when it seemed to be most needefull, yet was not acknowledged for a truth by so worthy and learned Christians, by so great Heretikes, by so innumerable Pagans, and lastly by diuerse learned Romanists themselues? Thus much concerning the Impiety of Mentall Reseruation naturally inherent in it selfe.

In the last place we are to point at some accidentall impie∣ties, which, by reason of some Cases, and Effects, doe inci∣dentally follow thereupon.

Notes

• * 1.1

  Mitig. pag. 373.
• * 1.2

  Pag. 372.
• m 1.3

  In Iohn 15.
• * 1.4

  〈◊〉〈◊〉 See aboue lib. I. cap. 13. S 2.
• o 1.5

  See lib 1. cap. 13. § 3. um. 14. & 24.
• p 1.6

  See ibid. Sec. 4.
• t 1.7

  See ibid.
• s 1.8

  See aboue lib. 2. cap. 3. § 1.
• * 1.9

  See Full fatis∣fact. P 3. 80. Full satufact. part 3. Pag. 65. out of S. Aug. lib. contra men∣dacium cap. 18.
• * 1.10

  Mitig. pag. 460. 461.
• u 1.11

  See aboue l 1. Cap. 13. num 29
• a 1.12

  Full satisfact. part. 3. pag. 66.
• b 1.13

  See aboue l. 2. cap. 3. num. 6.
• c 1.14

  Part. 3. pag. 102.
• d 1.15

  Tom. I. de••••••liere septies icta.
• e 1.16

  Aug. contrà mendacium, ad Consent. paulò post initium.
• f 1.17

  Contra Men∣dar.
• g 1.18

  Full sasufact. part. 3. pag 91'
• h 1.19

  Socr. l. 1. Hist.
• i 1.20

  See about.
• k 1.21

  See aboue.
• l 1.22

  See aboue.
• m 1.23

  See aboue Lib 2. cap. 4.